Friendly Debate with Non-Conformist Part 2, Text (2 of 5)

Friendly Debate with Non-Conformist Part 2 · Text (2 of 5)

p. 48N. C.

Will you never have done?

C.

You muſt let me remember you what a mighty clamor you raiſed againſt the Biſhops, as if they had been ſo many Iſhmaels that perſecuted Gods Iſaacs: and you have not forgot ſure how oft you were called your ſelves, the Carnal ſeed, the fleſhly children; the perſecuters of the children p. 49of the free woman. For your Miniſters that accuſed the Biſhops (and made it a main part of their Remonſtrance to the houſe of Commons in the beginning of the Wars) that they had put ſome who were but Serving-men into Orders, and made them Miniſters: ſaw in a little time a whole ſwarm of vile creatures (nothing ſo good as Serving-men) making themſelves Miniſters, and ſetting up for the moſt Goſpel-preachers. And there was no remedy: but all their preaching and printing, and petitioning againſt it was deſpiſed. Theſe taught the people to call them blind Guides, as they had taught them to call our Prieſts. Nay, their Maſters at laſt incouraged and rewarded the ſcoffs of thoſe that ſaid, Theſe blind Guides travailing as they thought to Sion, are faln into the ditch in the Iſle of Wight. Inſatiable hirelings, Gehazi's, cheaters, pulpited Divines, and a great lurry of ſuch like names were liberally dealt to them; as you may ſee, if you will not believe me, in their own complaint, called A Seaſonable Exhortation, p. 11. Nay, the Army it ſelf which had been ſo inſtrumental in all this wickedneſs, and magnified by theſe revilers as the Army of the Lamb; at laſt heard themſelvs called, the Abomination of Deſolation. All which I mention only for this end: to ſhew what your Miniſters got by inſtructing the people in this eaſie Art of diſgracing all they diſlik'd, with the names of Antichriſtian, Babyloniſh and ſuch like. As they had done, ſo they were requited. And while the Epiſcopal Clergy ſilently bore the puniſhment of their ſins; they that had caſt out their names as abominable, were whipt with their own rods. When they thought to reign as kings without us; immediately they were aſſaulted as Egyptian Tyrants: when they expected all ſhould bow to the Scepter of Chriſt in their hand, they ſaw men riſing up againſt them as Antichriſtian. Thoſe that had heard their Invectives againſt us, imploy'd them againſt themſelves. And all the Dung they had laid at our p. 50doors, was flung by thoſe that had been their followers, in their own faces. If I were indued with the Spirit of Mr. Vicars, or Mr. Caſe, I ſhould have ſaid upon this occaſion. Behold the finger of God! the Work of him that created the Spirit of man! See how the Lord over-ruled mens hearts; and ordered their Spirits to terrifie theſe Presbyters. Or Mr. Brightman would have taught me to ſay, The Lord hath made your Prieſts contemptible to the whole people, becauſe they have broken their Covenant. But I dare not imitate their boldneſs, nor talk as if I was infallible. I will let them enjoy this particular gift to themſelves, of knowing what God doth upon the ſpirits of men. For my part, I think they might be able to ſay all this, even without any extraordinary help of the Devil. There was no need that Beelzebub ſhould come to inſpire them with this fury: For they were already poſſeſſed with a mighty Rage. That Spirit which ſpoke out of the Preſs and Pulpit, had abundantly furniſh't them with this powerful and taking Rhetorick. And if Mr. Brightman had lived to that day; he would have wondred to ſee, how near of kin his Heat was to this Fire. Nay, he would have been aſhamed of his rare way of reaſoning againſt our Church, when he had heard ſome retort his words againſt us, upon the Philadelphians (I mean Diſciplinarians) ſaying; Truly, the Lord hath powred contempt upon Princes: Thoſe that honour him, doth he honour; and thoſe that deſpiſe him ſhall be deſpiſed.

And thus I have at laſt opened this rotten Ʋlcer (I hope you will not be angry if I uſe his words**In 3. Rev. 17. latter end.Rev 17) If my labour ſhall be acceptable, and the ſore being purged, be healed again; how great thanks ſhall I return to God? But if the evil ſhall be only ſtirred up, and the handling of it ſhall offend the ſick and ſore parties; I will yet comfort my ſelf with the conſcience of the good diſcharge of my Duty, and with the ordinary reward of a Phyſician.

N. C.

Diſcharge of your duty? you ſhould ſay diſgorging p. 51your Choler and Gall. Nay, they will never believe if they hear what you now Diſcourſe; but that you wrote out of meer malice, on purpoſe to diſgrace them; and that you deſerve the reward of ſuch Phyſicians as kill more than they cure.

C.

How came they by this faculty of ſearching the heart?

N.C.

How came you to ask this queſtion?

C.

I forgot my ſelf. Since they can ſee what God doth in the Spirits of men; no wonder they can ſpy our thoughts and intentions.

N.C.

I meant, that they can ſee by your Book what your intentions were.

C.

So they may. For I told them plainly in my preface that I intended only to awaken them to ſee their Errors, but it ſeems their Spirit look't into mine when I wrote thoſe words, and could ſee my thoughts better than my ſelf. Hath W. B. or his diſciples had ſome Revelation about this matter?

N.C.

None but what they received from your Book, which contradicts they think, your Epiſtle, and declares the hatred you bear to them.

C.

To their Schiſmatical ſpirit you ſhould have ſaid. For I can ſincerely profeſs, as Mr. Edwards doth in another caſe, That I have no perſonal quarrel with any of them, no old grudge, or former difference; and therefore had not Truth conſtrained me, Pref. to Antapolog.I had out of reſpect, and love to ſome of them, forborn to ſay any thing of theſe matters. And therefore let not my Book by reaſon of its truth and plainneſs be branded for a bitter, railing and malitious Writing: But let them conſider that they need ſuch a Book as doth not flatter and extol them, but be plain and free with them. For the truth is (as he goes on) they have been too much flatter'd, both in their Perſons and Churches; and are undone for want of being plainly and freely dealt withal. p. 52A Candle hath been too long held to them; I hope my Book may do them much good, to abate their ſwelling and confidence. And if many of our Miniſters would deal more plainly with them, it would be better both for them and us. I remember a paſſage concerning Luther in an Epiſtle of Calvin's to Melancthon (they are ſtill the ſame mans words) which the perſons being changed, may be fitly applied to my purpoſe. If there were that mind in us all, that ought to be; perhaps ſome remedy might be found. And certainly we tranſmit an unworthy Example to poſterity, while we caſt away all liberty, rather than offend a few men: Will not their vehemency riſe and grow the more, while all bear with them, and ſuffer all things from them? Undoubtedly it will. Our baſe ſilence doth but make them open their mouths wider to declaim againſt us. We cheriſh their inſolent behaviour while we make no Oppoſition and give no check to their violence. They imagine we allow them to be ſo worthy as they fancy themſelves, while we ſit ſtill, and only ſee and hear their Folly. And therefore to ſhew that we know them, not that we hate them, I took the Freedom to write thoſe things which you accuſe of Malice.

N.C.

But, as I told you, they tend to their Diſgrace.

C.

No man ought to think himſelf diſgraced by Truth, nor reproached by juſt Reproof. He ſhould rather think he diſhonours himſelf, a thouſand times more, by ſtill perſiſting in his Errors, and juſtifying his faults. And if you reſolve upon this Courſe, and ſeek rather to caſt reproaches on us than amend your ſelves; I doubt not it will turn at laſt to your greater diſgrace, and make you more vile in the eſteem of all indifferent men.

N.C.

Aſſure your ſelf you had better have been otherwiſe imploy'd, and never have meddled in this buſineſs.

C.

I am not afraid of any evil Tongue, nor of any thing elſe that man can do unto me: But, as your p. 53Mr. Cartwright once ſaid, am of Alcibiades his mind; who truſting to the power of Truth, when one lift up his ſtaff ready to ſmite him if he would not hold his peace, boldly replyed, Smite me, ſo thou wilt but hear me.

N.C.

No, they will not ſmite, but they will defend themſelves.

C.

With all my heart. But be you aſſured, as he ſaid, in another caſe, their heels will ſooner ake with kicking againſt the prick, than it ſuffer any hurt, by receiving their broken and ſtrengthleſs Reſiſtance.

N.C.

You are very warm, and confident.

C.

To tell you the very truth I have long obſerved in the fiery men that oppoſe our Church, a ſtrange Pride and conceit of the godlineſs of their own party beyond all reaſon; together with a moſt ſhameful deſpiſal of us, as if our Piety were little or none at all. This moved my Indignation, and it will ſtir, I think, the ſpirit of any honeſt and cordial Chriſtian, to read ſuch haughty Cenſures as theſe from the mouth of your moſt famous Divines. That the Biſhops are a generation of the Earth, earthly; Preface to the Dioceſ. Trial. An. 1621.and ſavour not the things of God. They are the words of Mr. Paul Bains, approved by no leſs man than Dr. Ames, who is pleaſed to add in his great modeſty, that there was as much agreement between them in their management of Religion (except two or three) and their powerful Preachers, as between the light which comes down from Heaven, and that thick miſt which ariſes from the loweſt pit. And that there is more of God and his Religion in ſome one congregation of a ſilenc'd Miniſter, than in all the Biſhops families in England. I appeal to all the world whether I had not reaſon to ſtomack theſe proud vaunts, and ſcornful ſpeeches. And whether it was not abſolutely neceſſary to let you ſee the emptineſs & flatneſs (to ſay no worſe) of thoſe men who now inſult over us in like manner; and would bear the world in p. 54hand that they are the only powerful Preachers, who alone ſavour the things of God.

N.D.

You have only cull'd a few ſayings out of one or two Books —

C.

They ſhould have thankt me for that. And might have ſeen if they pleaſed, by that moderation, that I was not deſirous to publiſh their ſhame more than needs: but ſtudied their amendment by diſcloſing a little of their folly and concealing the reſt. If they will not believe but that I did my worſt, and revealed all I knew; let them but ſignify this diſtruſt of my Charity, and I ſhall give them abundant ſatisfaction. Mr. T. W. I am ſure hath no cauſe to complain, who with ſo much labour brings forth childiſh fancies, and is ſo curious to ſpeak abſurdly, and takes ſo much care to avoid ſerious and ſolid ſenſe in the moſt weighty Arguments, that his great Pains is conſpicuous in theſe Defects. Of this I did but give a ſmall taſt, and that, not out of the worſt of his conceits; which he ought to look upon as the Civility of a Friend, and not as the want of skill in an enemy. As for Mr. W. B. I confeſs ingenuouſly, I ſaid a little the more of him, becauſe you have been too long gull'd by ſuch pretenders to Myſteries and Spirituality. Yet I do not think I ſaid enough, but ought to have told you plainly, that he is one of the principal Impoſtors that have perverted the Truth as it is in Jeſus, and adulterated the Chriſtian Religion in this Nation. He ſpoiles almoſt all the Holy Scripture he meddles withal; and turns it into an idle tale of theſe times, and makes it ſay whatſoever it pleaſes him and his Proſelytes to hear. Which when I ſeriouſly conſider, I cannot but ſay with a little alteration as one doth, on another occaſion, to his Countreymen. That it is a ſhame there are laws againſt thoſe who counterfeit Coynes, and falſify Merchandizes; yet ſuch are permitted who Sophiſticate our Divinity, and corrupt p. 55the Holy Scriptures, and turn our Religion into a new fancy and device of their own. The late great Plague is but of ſmall conſideration in compare with this miſchief; and if ſpeedy order be not taken, the multiplying of ſuch Authors will make a Library as big as London, wherein there ſhall ſcarcely be found one wiſe Sentence, or reaſonable Conceit.

N.C.

It's thought Sir by ſome that you are much miſtaken in making him the Author of that Book which you reprove, ſince it bears only the two firſt Letters of Mr. Bridge his name. And I have heard you blam'd for charging him with thoſe things which he hath not own'd.

C.

I think rather thoſe Apologiſts are miſtaken. For why doth he not diſown it, if it be not his Book; ſince it contains ſuch dangerous things? Or why did not the Preface to another Book, ſince ſtoln into the world and carrying his name in the front of it, inform us that this was genuine, and the other Spurious? But if he had, there are very few that would have believ'd him. For they are as like each other, as two pieces of Cloth, that are of the ſame Wool, the ſame thred, the ſame colour, working and bredth. There is the very ſame Canting in both; the ſame abuſe of Holy Scripture, the ſame Spiritual pride and contempt of others, the ſame evil ſpeaking and ſeditious Doctrines; and in one word, the way and Spirit of Mr. Bridge.

N.C.

Why do you jeer? I know you allude to the Title of one of thoſe Ten Sermons, which he calls, The Way and Spirit of the New Teſtament.

C.

I do ſo: And am better able to deſcribe his Way and Spirit than he to ſet out that.

N.C.

I think you had better forbear ſuch Compariſons.

C.

Pray let me try a little. It will both divert us a while, and not prove unprofitable. Turn I pray you to p. 56the fifth Sermon, at your leiſure; and tell me when you have compar'd our Conceits,P. 371. &c. whether of us do better.

Firſt, I ſay, the way and Spirit of Mr. Bridge, is not (as he would have it) a Childlike, but a Childiſh Spirit. A way and Spirit that hath nothing manly; nothing of the ancient Chriſtian ſenſe and Spirit in it: but abounds with Phraſes, trifling obſervations, and perpetual Tautologies: And yet thinks it ſelf moſt gorgeouſly bedeck't with Goſpel Truths, Diſpenſations, Manifeſtations, Diſcoveries, and I know not how many other glorious things beſides.

Secondly, it is not a fearing, but a fearleſs Spirit; dareing to talk of God & our Saviour in the boldeſtand rudeſt terms, taking a kind of Pride in inventing new and monſtrous Expreſſions; and ſpiritualizing Religion into airy fancies.

Thirdly, The way and Spirit of Mr. B. is not an underſtanding, but a Non-ſenſical Spirit. An inſtance of which is this, that it hath no certain rule whereby to meaſure the love of God. But ſometimes it made ſucceſſes a great argument of Gods regard to them; and now it tells us that the Croſſes are a mark of it, and that the Children of God muſt be perſecuted by the World.

Fourthly, The way and Spirit of Mr. B. is to trade much, or moſt, or altogether with fancies and Dreams.

N.C.

Pray do not ſay ſo.

C.

You may put it in other words if you pleaſe, and ſay it trades with abſolute Promiſes. But that's the ſame; for they are no better than dreams and fancies.

Fifthly, In the old time men examined and conſidered what they believed; and came to Faith by rational diſcourſe; But now in the dayes of Mr. B. Men are taught to believe they know not why, and Reaſon is decryed as an enmity to the things of God.

Sixthly, In the old times Chriſtians were of a modeſt and humble Spirit; but the way of Mr. B. is to teach them p. 57to be high and confident; and to imagine great Diſcoveries and Revelations to be made to them. And therefore they wrong'd Mr. Edwards very much, when they ſaid his Gangraena was full of lies, becauſe he told ſtrange ſtories of men that pretended to have had Revelations, and ſeen Viſions: for we find Mr. B. is one of them.

Seventhly, In the old time Humility, Purity, Righteouſneſs and Charity were held to be things moſt dear to God; but now in the way and Spirit of Mr. B. we can hear no tidings of them. For he can tell us but of three things that are dear to him, His People, his Truth, and his Worſhip. Theſe are his Plate, his fewels, his Treaſure, as I told you the laſt time out of one of his Ten Serm. But you muſt know it is not a new diſcovery, but an old and darling Notion of his; which I find in his Sermon before the Parliament, 29. Nov. 1643. There he tells us, Three things God loves more ſpecially; His People, his Truth, and his worſhip. And it is a beloved conceit I perceive among the party; for one of his Brethren delivered it to the Parliament before him, & told them in a peremptory manner, excluding all other things,Mr. Tho. Goodwins ſerm. of Apr. 27. 1642. p. 31. God hath but three things dear to him in the World; the Saints, his Worſhip, and his Truth. But which of theſe he loves beſt he could not tell; for God therefore ordained Saints to be in the World that he might be Worſhip't; and appointed Ordinances of Worſhip, as means to build up his Saints. Some honeſt old Chriſtian would have told this great Divine if he had heard him; you trouble your ſelf, Sir, about needleſs Queſtions: There is ſomething God loves better than all theſe, viz. Holines, & all Moral vertue. For in truth there are no Saints or people of God (but only in name) without theſe. Take away theſe, and the moſt Orthodox Notions that can be in your head, will make you no better than a Devil. Nor will the exacteſt worſhip, according to the pureſt Ordinances, p. 58fail to be an Abomination to the Lord, if theſe be abſent. But I forget my ſelf. The way and Spirit of Mr. B. is not to talk of any thing elſe, but pure Worſhip, pure Ordinances, Goſpel Adminiſtrations, and ſuch like matters; upon the account of which they eſteem themſelves more holy, Spiritual and Evangelical than other men. And be they never ſo bad; all's one for that. Mr. B. hath a rule which is very comfortable;**Sinfuln. of Sin. p. 34. Humble your ſelves for ſin though it be never ſo ſmall; but do not queſtion your condition for any ſin, though it be never ſo great. Perhaps you will ſay, I do not underſtand him: and truly that's no ſuch great wonder: For, Eighthly, Whereas in the old time men wrote and ſpoke ſo, that one might underſtand what they meant; the way and Spirit of Mr. B. is quite contrary, which is to ſpeak that which he himſelf, I believe, doth not underſtand. Witneſs ſeveral things I could ſhew you in his Firſt of the Ten Sermons, concerning Love to Chriſts perſonal excellencies, without reſpect to his benefits.

Beſides this, Ninthly, In old time they gave good proof for what they ſaid; but the way and Spirit of Mr. B. is, to put us off with a louſy Similitude or two; by which he doth all his feats.

N. C.

Why do you ſpeak in this manner?

C.

I have good reaſon for that Epithite, but now it is time to make an end. And to ſay no more but this, in the old time the way was to demonſtrate things either from their Cauſes, or from their Effects, or from Teſtimony, according as the matter would bear: but now it is much, or moſtly, or altogether the way of Mr. B. to make a compariſon, and find out ſome pitiful reſemblance, which paſſes for a good reaſon of what he ſayes, with the men of his way and Spirit. Ex. g. to prove that an unconverted man cannot know how full of ſin he is, he will tell you the reaſon is becauſe his Hoops are on. Sinfuln. of Sin. p. 29.As a veſſel that is full p. 59of liquour, and the liquor iſſues through the Hoops; you ſee there is liquor in it, but you do not know how full it is, till the hoops are knocked off: but then you will ſay, O how full was this Veſſel? Ah now our hoops are on, and it doth not yet appear how full of ſin men are; only it comes iſſuing through the hoops, through their duties; but a Day is coming when all our hoops ſhall be knocked off, and then it will appear how full, of ſin men are. Thus he argues excellently from the Barril; and at another time you ſhall find him as good in his reaſons taken from another liquor in a braſs pan or pot. For to prove that ſome mens little ſufferings may amount to much, whereas other mens great ſufferings may amount to little, he can give you no other Reaſon but that God hath a very gracious allowance for his people; a little will content him from them whom he loves. For which he alledges the Commendations beſtowed on the Patience of Job, though he was impatient:**Firſt and laſt in ſuff. work. p. 47. True, ſaith he, but God did not meaſure Job in his wallops, but when he was cold. As we do not meaſure milk when it wallops and ſeeths, but when it is cold —

N. C.

Good Sir, have done with this; for it is but the ſame that you ſaid before in the former particular, when you told me of his ſimilitudes.

C.

That's very true. But this is ſtill the way and Spirit of Mr. B. to ſay the ſame thing over again in a new faſhion, and as the old ſaying was, to ſerve up one joynt, in a dozen or two of diſhes. But to give you a full meaſure, I will put another in the room of that. There was a good Chriſtian Spirit in the ancient times; but the way and Spirit of Mr. B. is Antichriſtian.

N. C.

Fie for ſhame. That's the thing he charges on you.

C.

I know it very well. But ſetting aſide the Papiſts and a few others,Compare with his Ten. Serm. p. 370. who ſo guilty of it as himſelf? For it is Antichriſtian to reproach our Church as he doth. It is Antichriſtian to p. 60condemn the preſent worſhip of God among us, and call it Antichriſtian. To decry an outward glorious Worſhip as he makes bold to do, is Antichriſtian. It is Antichriſtian to oppoſe all degrees of men in the Church; it being plain that there were Apoſtles, Evangeliſts and Prophets ordain'd by Chriſt, as there were high Prieſts, Prieſts and Levites ordain'd by Moſes. It is Antichriſtian to call white Garments legal and Antichriſtian. In ſhort, a furious, ſeditious, ſchiſmatical Spirit, I am ſure you will grant, is an Antichriſtian Spirit, and ſuch is the Spirit of Mr. B. as I will evidently prove.

N. C.

Do not undertake an impoſſible task.

C.

There is nothing more eaſie, as you will ſoon ſee, if you look but into his Sermon of the Two Witneſſes, printed with his name to it. In which you may read the danger we all are in, if his Viſions and Revelations be true. For having told us, plainly enough, that ſuch as he and their followers are the Witneſſes, who receive their Orders to propheſie from Jeſus Chriſt himſelf, not from men, from the Prelates, from the Beaſt: then he proceeds to let us know what power they have;V. pag. 123. of that Book lately printed, 1668. called Seaſonable Truths, &c. which to omit the reſt, is twofold and much to be obſerved. Firſt, to ſhut the Heavens that they ſhall not rain, Rev. 11.6. that is, ſaith he, to reſtrain the higheſt powers in Church and State, from their wonted influence, which can have no other ſenſe than this; that they ſhall be ſo powerful as to bind the hands of their Governors, and ty them up from being able to act. And then Secondly, They ſhall have power over the waters to turn them into blood, that is, to turn the ſtill people of a State or Nation into war and blood.

N. C.

Surely they have no ſuch Orders from Jeſus Chriſt; nor will he ever give men ſuch power as this.

C.

That's nothing. They may take this Power, though he do not give it them. For he tells you, This p. 61may be done, though not legally. For the proof of which, he bids you obſerve, that though it be ſaid he will give them power to propheſie; it is not ſaid he will give them, but they ſhall have power, to ſhut heaven, and turn the waters into blood. That is, give ſuch orders to themſelves, and aſſume this Authority; for he repeats it again, It may be this may be done, and not legally. What though the Laws of, God and man command us to obey Magiſtrates, not to govern them; to live in peace and quiet and not to diſturb the publick tranquility: That's a ſmall matter with theſe men, who fancying they have received a Commiſſion to propheſy, may inlarge it a little further on their own heads, and ſhut up, or impriſon the higher powers that they ſhall not act; and then put the people into a commotion that they may fiſh in the troubled waters. And whenſoever you ſee theſe things come to paſs, as he tells you; when you ſee the Witneſſes have power to reſtrain the higheſt powers in Church and State from their wonted influence; and that they have power to turn the ſtill Nations into war, (and ſo they themſelves are ſlain for the preſent) then you may lift up your heads and comfortably ſay. Now is our Salvation near; For God will bring near his righteouſneſs, and his Salvation ſhall not tarry.

N. C.

God forbid I ſhould thus underſtand his Revelations. Truly, it would make me hang down my head; If I thought any ſuch things were now a brewing. I hope for Salvation in another way, and had rather it would tarry than be thus accompliſhed.

C.

Take it as you will, theſe things are near; if he may be believed, and will not tarry. The influence of the Higher powers he imagines, I conceive, are already very much reſtrain'd: There wants nothing but the troubling of the quiet and ſtill people that they may reſtrain them more powerfully: and that may ſoon be effected, if his doctrine be received.

p. 62N. C.

He ſays no ſuch thing.

C.

Not in expreſs words, he is wiſer than ſo; but it's the plain ſenſe of his Diſcourſe. For he tells you the 1260 years of their propheſying in ſackcloth began about the year 400. and therefore ſurely the end of the time we muſt needs be about; as his words are p. 114. Now if you mark what they are to do toward the end of the time; you will ſee it as plain as the noſe on my face, that he thinks we muſt needs be about the time of ſhutting the Heavens and turning the waters into blood.

N. C.

We are paſt the time, my good Friend, for if we add 1260. to 400. the year when they ended their propheſie was 1660. O how glad I am that he was miſtaken. I hope we ſhall have no wars nor tumults; and that God will open theſe mens eyes to ſee their errors; ſince no powers were then reſtrain'd, but thoſe that would have kept the King from his throne, to which he was reſtored in that happy year.

C.

You are an honeſt hearted man I ſee? which makes you leſs ſuſpect the craft of others. There's one word in his diſcourſe which you do not obſerve, viz. thereabout. That ſalves the buſineſs, and ſerves him for a little while. For he tells you the 1260. years might begin in 406. or 410. after our Saviours Birth. If you take the former number, then the propheſying in ſackcloth ended in 1666. the year when they expected ſuch great matters, that ſome confidently cryed to the people out of the Pulpits (before they left them) Be patient. for 1666. will make a mends for all. But it failing their expectation and producing nothing according to their mind; that's the reaſon I conceive why he hath ſince that, put in the year 410. for the beginning of the years 1260. and ſo adjourns us for their ending to 1670. which is now approaching. Then no doubt he fancies the Witneſſes muſt be ſlain (when they have firſt troubled us) and after three years and a half riſe again. p. 63For he asks his people, p. 115. If Chriſts Witneſſes ſhall lie in ſackcloth 1260. years, will not you be contented to be in ſackcloth three or four years? Christians will you not be contented to be in ſackcloth three or four years? And in the next page after tells them, Why now, according to the calculation, there is not much time to come. There is but a little time of ſackcloth to come. Shall we not watch with him, one hour, and wear ſackcloth with him one hour? Wait a while and he that ſhall come, will come, and will not tarry, And then he tells them they ſhall wear white robes, and come out with Palmes in their hands; that is the kingdom ſhall become theirs, and they ſhall reign and triumph over us.

N. C.

He doth not apply theſe things to us in this Nation, as you ſeem to underſtand him.

C.

He tells us indeed, p. 124. That he will not apply them to times and places. But thoſe words are only a groſs equivocation (which he muſt be very thick-ſcull'd who doth not diſcern) for he had done it already. Having told his Hearers than they were Chriſts Witneſſes, and that now they were in a ſackcloth condition (as his phraſe is) but that it would not laſt long, and that before it was ended they ſhould have power to reſtrain the higher powers and trouble the people. What need he tell them more? It is enough, I make no queſtion, to make them lift up their heads (as he oft exhorts them) and bear them very high; as being likely in ſhort time to have Dominion over us. And I cannot for my life but look upon them as ſatiating their fancies, with the imagination of this day of vengeance. Methinks I ſee them (to uſe the words of a famous Writer againſt our Church and State in another caſe) like a man, who in the drought obſerves the Skie, ſitting and watching, when any thing will drop that may ſolace them with the likeneſs of a puniſhment from heaven upon us; which they ſtreight explain as they pleaſe. No evil can befall p. 64us, but preſently they poſitively interpret it, a judgment upon us for their ſakes: and as if the very Manuſcript of Gods Judgments had been delivered to their Cuſtody and Expoſition, they make the people believe that the Witneſſes are ſmiting the earth with plagues, and finiſhing their teſtimony againſt us. But thanks be to God, their Reading declares it abundantly to be a falſe Copy which they uſe. For (to ſpeak in his words again) they often diſpenſe to their own bad deeds and ſucceſſes the teſtimony of Divine favour; and to the good deeds and ſucceſſes of other men, Divins wrath and vengeance. And beſides, they have abuſed the people ſo oft with their falſe Predictions from theſe and other Propheſies, that I hope the world will ſee, theſe are falſe Witneſſes (if I may uſe the words of David to a different ſenſe) that are riſen up againſt us, breathing forth cruelty: who behold lying Viſions, and prophecy out of their own hearts: whoſe thoughts are thoughts of iniquity, as the Prophet Iſaiah ſpeaks, waſting and deſtruction are in their paths. And I would to God you for your part would ſeriouſly conſider (to uſe his words once more) that to counterfeit the hand of God is the boldeſt of all forgeries; and that he who without any warrant but his own ſurmiſe takes upon him perpetually to unſold the ſecrets and unſearchable Myſteries of high Providence, is likely for the moſt part to miſtake and ſlander them: and approaches to the madneſs of thoſe reprobate thoughts that would wrest the ſword of juſtice out of Gods hand, and imploy it more juſtly in their own conceit, It is but a ſmall thing for ſuch men as theſe to graſp at all power here on earth; when we ſee them doing little leſs than laying hands on the Weapons of God himſelf, which are his judgments; to wield and manage them by the ſway and bent of their own frail cogitations. It is true indeed, in this manner to ſit ſpelling and obſerving Divine Juſtice upon every accident and ſlight diſturbance that may happen humanely to the affairs of men, is but a fragment p. 65of your broken Revenge: yet it is the ſhrewdeſt and cunningeſt Obloquy (as he well obſerves) that can be thrown upon our actions. For if they can perſwade the people, that we are purſued with the divine Vengeance, they have obtain'd their end to make all men forſake us, and think the worſt that can be thought of us. If they can make them believe that they are the witneſſes of Chriſt, and we the beaſt that aſcends out of the bottomleſs pit: that we are going to ſlay them, and that three or four years hence they ſhall riſe again, and all become theirs: they have promoted their Deſign in the craftieſt manner that can be deviſed. The ſtill people will be put into ſeditious commotions notwithſtanding all the Laws; they that are now quiet will be ſtirred as with a mighty wind, and conceit (poor Souls) that they are moved by the Spirit of the Lord, and are doing the work of God, fulfilling prophecies, and making the cleareſt Comment on the Revelations.

But if there be not a fatal blindneſs on them, I ſhall plainly ſhew you, that this is ſo groſs a Cheat that no obſerving perſon can be deluded by it. Mr. Bridge you muſt know is not the firſt that hath ſuborn'd the Revelation to ſpeak on his ſide, and witneſs to his Cauſe. There have been many before him who have aſſumed the perſons of Prophets, and prognoſticated their own wiſhes would come to paſs. But the event hath ſo evidently detected the fraud, and made the forgery appear, that he is very impudent who goes about to ſerve himſelf of this old trick; and they prodigiouſly ſilly who will ſtill be deluded by it. And feed on the weak conjectures of thoſe who have nothing elſe to ſupport their ſinking ſpirits, but that which hath made ſo many aſham'd who relyed on it.

For Mr. Archer **In his Book of the perſonal reign of Chriſt., you muſt know in the year 1642, from this very prophecy of the two witneſſes, filled the peoples heads with this Conceit, that the end of the Papacy would p. 66be in the year 1666. They are his expreſs words pag. 44. And he repeats the ſame again p. 46. where he tells us, that the Witneſſes ſhall recover again in 1666. and draw off one Kingdom in Europe from the Papacy and ruin Rome; and this was that Wo which ends the ſixth. Trumpet. Upon which account he adds (p. 60.) that the ſeventh Trumpet may begin preſently after the ruin of Rome, and ſo the Thouſand years commence An. 1670. This no doubt was of ſingular uſe in thoſe dayes to inſpire your people with lofty hopes, and bear up their hearts in the good Old Cauſe againſt all diſcouragements: and therefore Mr. Bridge flyes to this Sanctuary now, and expects the ſame ſucceſs again on the ſpirits of his Ignorant Proſelytes, who have forgot the vanity of ſuch Prophets, or never reflect on the uncertainty of their Gueſſes.

N. C.

Do not trouble me, I intreat you, with ſuch relations.

C.

It need be no trouble to you, becauſe you may reap a ſingular profit by hearing how ſuch as he have deluded your expectations. For there was another man a little after Mr. Archer, who in his Lectures at St. Lawrence-Jewry, about the two Witneſſes (printed by an Order of a committee of the houſe of Commons,Mr. Fr. Woodcock. 27. April 1643,) tells us quite another ſtory; and will have the riſing of the Witneſſes to begin more early. For his opinion is that the 1260. years begin between the firſt invaſion of the Empire An. 365. and the ſacking of Rome An. 410. And the year he pitches on, is 380, or two or three years before: and then the end of them (excluding the three years and a half in which the Witneſſes ly dead) fell out about 1637. or 1638. Then, he ſaith, the Antichriſtian powers, i. e. the Biſhops ſlew the Witneſſes, by ſilencing, ſuſpending, and throwing them out of their places. And then there was great rejoycing and making merry (according to Rev. 11.10.) by the Popiſh p. 67Prelatical Faction, as he is pleaſed to call them. But after three years and an half, i. e. at the beginning of the long Parliament, the ſpirit of life from God entred into them, and made them ſtand upon their feet, and reſtored them to their liberty, to the great aſtoniſhment of the Antichriſtian faction. Nay, they aſcended up to heaven (verſ. 12) i. e. were called by the Parliament to a more ample condition. and they went up in a cloud, i. e. abundance of people congratulated their freedom. Which was then done moſt remarkably when three of theſe Witneſſes (Mr. Prin, Mr. Baſtwick, and Mr. Burton,) were brought in triumph from the utmoſt parts of the Kingdom. Then was the Earthquake (ſpoken of Rev. 11.13.) i. e. great Commotions which began with the Parliament. And a tenth part of the City fell, i. e. if you will believe him, Prelacy and Ceremonies: and 7000. men were ſlain, i. e. Prelates, Deans, and Chapters with their appurtenances, had their honour, places, maintenance taken from them. In ſhort, he confidently affirms the Scene wherein theſe great things muſt be acted, is one kingdom only: And that it is no other but the Iſland of great Britain: and the time of doing them, ſome years before and ſince the calling of the Long Parliament, p. 83. And ſo he concludes very triumphantly, p. 90. Since the Witneſſes are ſlain and riſen again; chear up then: ſtrengthen theſe weak hands. Verily, the bitterneſs of death is already over; and from henceforth expect better dayes, than either our eyes, or the eyes of our Forefathers ever ſaw. Which is a clear Demonſtration, that theſe men think themſelves concern'd in all the good things, and us in all the Evil, contained in that Book: and that every little change in our affairs, makes them imagine they ſee themſelves about to be raiſed, and us to fall under their feet: but yet that their high Confidences hitherto have been ungrounded, and were the birth of their proud Fancies, not the fruit of their ſound Underſtanding of the Revelations p. 68of God. And ſuch M. B's prophecies I hope will prove, who notwithſtanding all thoſe glorious dayes which his Fellows promiſed, is ſtill whining and complaining of their Sackcloth condition; and waits for another Parliament to make them aſcend up to heaven in a cloud, and ſlay 7000. men, once more, i. e. according to the former Expoſition, the Biſhops, Deans, and Chapters, with all the maintenance that belongs to them. Yet this I will ſay for him, that he is a little more merciful than Mr. Woodcock was. For he only threatens deſtruction to us in this world: but the other ſaith, the power of the Witneſſes to ſhut Heaven that it rain not, is the power to hold all tidings of forgiveneſs, mercy and peace, from the Antichriſtian Gentiles (i. e. ſuch as We) while they continue ſuch: and declaring them a people to whom no Heaven, no Forgiveneſs belongs while in that condition, i. e. while we oppoſe your deſires. You may read this p. 70. & p. 73.

N. C.

Enough of this. I ſee their Vanity plainly.

C.

Nay, let me tell you a little more, for fear you ſhould forget all this, and ſhut your eyes again. About two year after this Prophet, another, who will not name himſelf, aroſe; and dedicated a Book to the parliament with this Title; The great Myſtery of God; or the Viſion of the Evening and the Morning Opened. Printed 1645.In which he tells us the two Houſes of the Lords and Commons, are the two Witneſſes which the Spirit of Chriſt foretold ſhould be raiſed up to Heaven, the high place of Juſtice and Judicature. For though all the people of God were Witneſſes for 1260 years, yet they in a more eſpecial manner: becauſe they were not only to proteſt againſt Antichriſt, but were that judgment which ſhould ſit, and take his Kingdom and Dominion from him, raiſed to Heaven by the power of Chriſt for that end. 7. Dan. 26.**For the Ruin of myſtical Babilon (he tells you in his Title page) and erecting the Spiritual Jeruſalem were the ground of our Commotions, which were not to ceaſe till by that Parliament the work was ſo compleated, that Chriſt in and by his Sts. ſhould raign on earth a 1000. years. p. 69And therefore he is very confident that our Lord reckoned the 1260. years, from the year 375. So that the time of the Witneſſes propheſying in Sackcloth ended 1635. Then they were ſlain, i. e. deprived of their civil power, if they ſpoke any thing againſt the Pope and Prelates; and thoſe three Gentlemen mention'd before, he tells us, were a lively Emblem of the reſt. But then between 1638. and 1639. the Spirit of God entred into the hearts and Spirits of the Godly party, both in England and Scotland, as he did into Cyrus; and they took all the power and ſtrength they had, to free themſelves from that dead and ſlaviſh condition, whereinto Antichriſt had brought them. And a great fear fell upon all the Antichriſtian party both in England and Scotland, yea (ſuch, if you will believe him, was the terror of their appearance) at Rome it ſelf. And then preſently they heard a voice from Heaven, (i e. the place of Judicature) ſaying, come up hither, i.e. that Wiſe & Godly men would aſcend now to thoſe places to do juſtice upon Antichriſt. This Voice was heard firſt from the whole Commons in Scotland, in whom (mind it well for it's rare Doctrine) all the power that is in Heaven did originally reſide: ☜and afterwards in England, both from the whole Common-wealth, & likewiſe from the King himſelf, who ſate in Heaven. And they aſcended to Heaven, (i.e. to the high places of Judicature,) the ſame time 1639. in Scotland; and afterward here in this Kingdom. For the reſt of the godly were with Child with this great Truth, that the Lord Jeſus in and by his Saints was to rule all nations with a rod of Iron: Which is ſpoken of he ſaith, 12. Rev. 1. &c. And they cryed and travail'd in pain to God, by humble and ſervent Prayers; and to his Witneſſes which ſate in Heaven by humble petitions, from the year of Chriſt 1639. to 1641. That the Lord Chriſt, that man-child, v.p. 5. & p. 26.might in and by his Saints rule the Nations with a Rod of Iron. Whereupon the great Red Dragon, p. 70i. e. the Popiſh Lords and Prelates beſtirred themſelves to devour this man-child as ſoon as it was born: but the people of God beſtirr'd themſelves both to God by Prayer, and to the godly party in Parliament, that theſe Popiſh Lords and Prelates might be caſt out. And theſe Petitions and prayers were heard of Chriſt and his Witneſſes, 12. Rev. 5. And ſo the Church did not only bring forth the Man-child of Government (mark that; for it tells you ſome Presbyterians taught, that all power was originally in the People) but it was likewiſe received up to God and his Throne, into the high place of Judicature. But the Dragon with his tail drew a third part of the Parliament to fall off at the ſame time, and likewiſe a war was raiſed between the Dragon and his Angels (i. e. the King and his Followers) and the Lord Jeſus and his Witneſſes ſitting in Parliament. In ſhort, he tells you, that what was done here ſhould be done in all other Kingdoms, in the year 1655. When Chriſt and his Witneſſes ſhould take the power of all the Ten Kingdoms, which Antichriſt had, into their hands; and ſhould raign. Yet ſo that there ſhould be ſome little reliques of Antichriſt in the hearts of men till the year 1700. Then the New Jeruſalem he aſſures you ſhall be built and the Lamb be married to his Church and Antichriſt caſt not only out of the World, but out of the hearts of men.

Theſe are ſome of the goodly Dreams or Viſions (call them which you pleaſe) of your Divines heretofore. And no doubt they were then as much believed as Mr. B's Predictions are now. Who if he live to ſee himſelf deceived, will be able it's like to invent ſome new beginning for the 1260. years; and you will ſtill be ſo fooliſh as to give him credit; unleſs theſe things convince you of the madneſs of the Prophet. But if he be at a loſs, and think ſuch a blind creature as I can give him notice of any thing he ſees not already, I may help him at a dead lift, and direct p. 71him to a Book where he ſhall find relief. All my fear is, that he will give me little thanks for my pains, becauſe it will make his heart ſick, to hear his hope is like to be ſo long deferr'd. For after theſe Writers I have mention'd, Mr. Tho. Parker of New-England printed a Book about theſe things,The Viſions and Prophec. of Dan. opened 1646. in which he layes down two wayes of accommodating the years. If they begin when there were but dark and weak beginnings of the ſigns mentioned, that was he thinks in the year 390. and ſo the 1260. years end with 1649. Then the Turks will ceaſe to be looſed, and the next year after, they may begin to fall together with the Pope, if this way of accommodation hold. If it do not; then we muſt ſtay a great while. For the more evident, open and perfect ſtate of the things foregoing was not till the year 600. and ſo no ſhutting of the Heavens, no turning the water into bloud, at leaſt no putting off their ſackcloth, which Mr. B. now expects; till the year 1859.

N. C.

Stop Sir, I beſeech you once more. For I think you have told me too much of this ſtuff.

C.

The laſt man ſpeaks modeſtly, and therefore it was not amiſs to hear him. As for the reſt I ſhould not have troubled you with their conjectures, had it not been to let you ſee; Firſt, what they think of us, whom they call the Antichriſtian, the Popiſh party, the Gentiles and Nations; the followers of the Dragon, and ſuch like Names. Secondly, what they think themſelves; who are, in their own eſteem, the Witneſſes of Chriſt Jeſus, the Godly party, the Saints that are to rule the Nations, with a rod of Iron; the followers of the Lamb, who are to aſcend to Heaven, the Seat of Juſtice, and do execution upon us. Laſtly, What a Sandy Foundation their hopes are built upon; and how confident they are, and well perſwaded of themſelves without any cauſe at all. And that indeed is the chiefeſt thing I aimed at. To make you ſenſible, they have no ground for p. 72that high opinion they have conceiv'd of their own wiſdom and inſight into the things of God: they being blindly lead by their own Imaginations and paſſionate Deſires, while they think they underſtand and ſee more than all the Wiſe men in the World. So the laſt man but one, that I named, brag'd and vapoured: glorying that he had found out that truth which none of the wicked ſhould underſtand; neither Prieſt nor Prophet; Rulers nor Seers. All is hid and covered from them, and the reaſon is, becauſe they drank of the Cup of the Whore, of which if a man take but one Sip, he is utterly incapable to have the Viſions or myſteries made known to him. And therefore he triumphs in this manner over all our Nobles and Clergy: Who will beleive of all our great men and learned Prelates, that Jeſus Chriſt is come in the Clouds of Heaven, and is ſet down upon the Throne of Judicature in his Saints and Witneſſes, to judg that man of ſin? No indeed; they had more wit. And yet this the man thought, in his ſelf-conceited Wiſdom, to be as clear as the Sun.

N. C.

I am fully ſatisfied that they were much out of the way: And therefore more words are needleſs.

C.

That the way (you might have ſaid) and Spirit of Mr. Bridg is moſtly and chiefly to be out of the way.

N. C.

I leave thoſe conceits to you.

C.

And you will leave it to me alſo; for you take no notice of it, to tell you the cauſe of all this.

N. C.

Becauſe I do not know it.

C.

It's eaſy to ſee that is nothing elſe but their pride and vain conceit of themſelves; as if God would reveal all his ſecrets to them, and hide them from others. For they are the Watch-men upon the Tower, the Embaſſadors of Chriſt, the Angels of the Churches, the Lords Worthies: And they that follow them, are the Holy ones, the Dear people of God, the little Flock, the Lambs of Chriſt, the Meek of the Earth, the Redeemed ones, and the Remnant p. 73of Jacob. Nay, as ſoon as ever any perſon comes to hear them preach; they hope there is a work of Grace in their hearts, and that they begin to ſavour the things of God; and to deſire the ſincere Milk of the Word. As for our Miniſters, Alas poor Creatures! they are the Falſe Prophets, blind Guides, Idol Shepherds, that have eyes indeed but cannot ſee at all. And our people are the World, the Wicked, the children of the Evil one, Enemies of God, and ſuch as remain ſtill in Egypt. At leaſt, the vail is before our eyes; or we have taken a ſip of the Cup of the Whore, and that ſends up ſuch fumes into our heads, that we cannot poſſibly diſcern the myſteries of God. Hence it is that the meaneſt of you takes himſelf to be wiſer than the beſt of us; than any of our Biſhops and Prieſts, nay the whole Clergy put together. And if we will not have ſuch a man in the ſame eſteem that he hath himſelf; preſently we are lookt upon as enemies of the power of Godlineſs, formal fellows, or meer moraliſts, that hate the true ſeed.

N. C.

Doth not David tell us, that God had made him wiſer than any of his Teachers?

C.

See how you ſtill equal your ſelves with men inſpired. From which vain conceit and arrogant Opinion, I make no doubt, it is, that you take every ſudden fancy and ſtrong imagination that comes into your head, to be an Inſpiration of God. And that you are ſo adventurous and bold in expounding the Holy Scriptures, as if it were given you in that moment, as it was the Apoſtles, what you ſhould think and what you ſhould ſpeak. Nay, ſo deep have you drunk of this Witches Cup, and are ſo intoxicated with ſelf-conceit and ſelf-love, that you imagine all your Devices, and forms of Religion and Government muſt be received by all the world. For your mind is the mind of God, and your words the Oracles of God. So even Mr. Edwards himſelf ſeems to fancy,Epiſtle before his Antapolog. when he exhorts all people p. 74that were waving and hung doubtful between Presbytery and Independency, to wait upon God in that way of his, and Aſſembly of ſo many learned and Godly men, to ſee What he will be pleaſed to ſpeak by them.

N. C.

What is this to all the World? were they bound alſo to liſten to what this Oracle would utter?

C.

You are too quick. I was going to add that as they think themſelves the beſt people here, ſo the beſt in the world: and look upon the Reformation it ſelf, as needing a Reformation. And therefore hoped that if they ſetled Religion among us according to their mind▪ there would be a pattern from the Word ſet up in this Iſland, for an example to all other kirks abroad. Thus the Commiſſioners of the general Aſſembly of the Kirk of Scotland tell us:**Directions to Miniſters anent Malignants. p. 12. and therefore call upon the Miniſters to ſtir up themſelves, and the people in Truth and Unity; becauſe, ſay they, it will be a powerful means to preſerve our Religion, and to propagate the ſame to other Churches, groaning under their ſeveral burdens, and panting for ſuch a Reformation as the Lord in Mercy hath granted us. And accordingly they indicted the Faſt, I told you of, on the Lords-day, for the promoting Unity in Religion, and Uniformity in Government, and the advancing the Kingdom of Chriſt (i. e. their Diſcipline) every where.

N. C.

None excepted?

C.

No. For Mr. Caſe tells the Commiſſioners of the General Aſſembly,**Epiſtle before his book called The quarrel of the Covenant dedicated to them. that God had honoured their Nation in making them the firſt fruits and pattern of a thorough and Covenant-Reformation to us, and all the reſt of the Chriſtian World. And withal ſayes, I am humbly confident, that the ſame ſhore ſhall not bound this Covenant, which bounds the now two Covenanting-Nations, p. 75But, as it is ſaid of the Goſpel, ſo it will be Verified of this Goſpel-Covenant; The Sound thereof ſhall go into all the Earth, and the Words of it to the End of the World.**P. 62. of that Book.

N. C.

Strange Preſumption!

C.

I ſuppoſe he could have found a text for it in the Revelation, if you had preſumed then to queſtion his humble confidence. For I obſerve the General Aſſembly tell his Majeſty, that if they may but have that Unity in Religion and Uniformity of Church-Government in the two Kingdoms which they petition him for, it will appear then that the unhappy Commotions and Diviſions among us, were but the**Letter to his Majeſty, July 27. 1642. Noiſe of many Waters, and the Voice of a great Thunder, before the voice of Harpers, harping with their harps; which ſhall fill the whole Land with Melody and mirth; and the name of it ſhall be, the Lord is there. The place to which they refer, you know, is 14. Rev. 2. Now immediately after this joy and Melody, there follows, as you may ſee. v. 6. an Angel flying in the midſt of Heaven, having the Everlaſting Goſpel to preach unto every Nation, kindred, tongue, and people. That is, as Mr. Caſe perhaps might have expounded it, this Goſpel-Covenant St. John ſaw, upon the wing, about to fly to the end of the World.

N. C.

No man could be ſo abſurd.

C.

What greater abſurdity is there in this, than in the application which the general Aſſembly make of the foregoing words to the ſame purpoſe?

N. C.

I approve of neither.

C.

But then poſſibly they might have perſwaded you it was a good expoſition; when Mr. Caſe made you believe the Covenant was an Ordinance of God, and Holy Ordinance, **V.P. 8. and other place of the fore-cited Book.a pure and Heavenly Ordinance; yea, one of the moſt ſpecial and ſolemn, being a joyning Ordinance which ſtrikes the main ſtroke p. 76between God and us: the Marriage knot, whereby God and a people are made one: a piece of Divine Worſhip, and, as far as I can diſcern, a more holy, or higher Ordinance, in his eſteem, than the Sacrament of Chriſts Body and Bloud.

N. C.

For ſhame do not abuſe men.

C.

I am far from it, as you may ſee if you will but conſult his Anſwer, to this Objection which ſome made againſt it. It is needleſs, ſay they, to take the Covenant; or rather a prophanation of ſo holy an Ordinance; ſince we have done it over and over again in our former Proteſtations and Covenants. To which he replies.**Pag. 40. You receive the Sacrament of the Lords Supper once a month, & that is but a Seal of the Covenant. Conſider it, & be convinced.

N. C.

I am convinced of this, that you do not bely him.

C.

Very well. And therefore he exhorts the Miniſters to indeavour; to ſanctifie the people for ſo holy a Service, as the taking of it; and tells the people they muſt get their hearts into an holy Ordinance frame. Juſt as if they were going to a new mount Sinai, to be entred into a new Religion; and ſeperated from the Nations to be a peculiar people zealous of the Covenant. And indeed, he all along makes it of the ſame nature with that Covenant, which the children of Iſrael made or renewed with God: and ſo confidently applies all the places of Scripture which ſpeaks of that, to this holy ſervice: that one cannot tell by any thing he ſays, but this was the Covenant which the Holy Books ſpeak of. Nay ſome of them when the Covenant came into England lookt upon it as the Ark of Gods preſence, as Mr. Feak tells us**Beam of Light., upon the account of which they ſhould certainly proſper. And Mr. Caſe, I remember, tells us, this was the ſin of England in former times, That our Fathers knew not this ſervice: it was hid from them; they regarded it not: and thoſe times of Ignorance God winked at, or God lightly regarded them.

p. 77N. C.

Sure he did not imagine all our Pious Anceſtors to be Heathens.

C.

You ſhall judge by and by what thoughts theſe men have of us all, when I have told you, that in the ſtrength of theſe high towering thoughts, and lofty imaginations they taught the people to go to battle againſt their Soveraign, and to fancy the Lord march't before them. They were confident they ſhould prevail becauſe they were the Jacobs and we but Eſau's; and the Elder muſt ſerve the Younger: nay, we the ſeed of the Serpent and they the ſeed of the Woman; and ſo they muſt wound our head, i. e. give us an incurable mortal blow. Thus they were taught by Mr. H. Wilkinſon, in an Epiſtle before a Sermon**Preacht before the Parliament, 25. Octob. 1643. of his: in which he tells the Parliament again, that they have to do with a brood of Serpents, p. 13. at the beſt, that we are but a piece of Papal Chriſtendom, as his phraſe is, p. 8. Nay, when the pride and paſſion boiles up to its height, then they look upon us and the reſt of the world, but as Infidels and Pagans. What other conſtruction can you make of the letter of the Scots in Ireland to the General Aſſembly**Convened at St. Andrews in July 1642.? In which they deſire them to ſend over ſome Miniſters to them; God having now opened a fair door to the Goſpel by the baniſhment of the Prelates and their followers. Nay, they call to them, as if they made an addreſs to ſo many Apoſtles, and the Proteſtants in Ireland were but ſo many Heathens; Pitty poor Macedonians, crying to you, that you would come and help us, &c. Send able men to help to lay the foundation of Gods houſe according to the pattern. And agreeable to this Petition they returned an Anſwer**Auguſt 6. of the ſame year. in the Apoſtolical language, telling them, though they are loth to ſtretch themſelves beyond their own meaſure, yet they dare not be wanting to the inlargement p. 78of Chriſts Kingdom. And ſo they ſend them ſome men to plant and to water according to the directions of Jeſus Chriſt, and the Doctrine and Diſcipline of that Kirk wiſhing that they who are ſent may come with the full bleſſing of the Goſpel of peace; and that they will with all chearfulneſs embrace & make uſe of the meſſage of Salvation. Who would not think, that reads this, if he were a ſtranger to our Countrey, that ſome few Chriſtians in that Iſland had ſent for ſome Apoſtolical men or Evangeliſts to plant the Goſpel among a Pagan People? And that the Prelates and Miniſters under their obedience, had been but ſo many Heathen-Prieſts, that nurs'd up the Nation in barbarous Ignorance? Such is the goodly conceit they have of themſelves, and their horrible contempt and ſcorn of all others. From whence it is, that they call us the Nations; asking their people when they do any thing that we do, Why do you imitate the Cuſtomes of the Nations? And there uſed, I remember, to be no phraſe more common than this, when a man removed his dwelling to a place where one of your Miniſters was, that he went to live under the Goſpel. And when they inquired of the welfare of their Friends, the current Phraſe was, How do the Chriſtians of ſuch a Town? According to the import of which language Mr. Bridge takes the boldneſs to call us Gentiles, in the eares of the Houſe of Commons**Faſt Serm. Nov. 29. 1643.; telling them that the Horns (the Kings party) may puſh and ſcatter for a time; but the Carpenters (viz. the Parliament) ſhall fray them away, and caſt out theſe Gentiles. And another bold Writer**Paraenetick to the Parl. and Aſſembly for Liberty, 1644. tells them that the Army had often put the Armies of the Aliens to flight, and therefore muſt be conſidered. Nay, he is ſo profane as to ſay, take heed of reſiſting the Holy-Ghoſt, for that mighty works have been done by theſe men you cannot deny. p. 12. Miracles it ſeems were revived again to p. 79convince us, who were either poor Legaliſts, or Heathen Idolaters. Yea, God did by a continued ſeries of Miracles and wonders (if you will believe the Rump of the Parliament**Declar. of 27. Sept. 1649.) exalt his name in the eyes of this and neighbor Nations by their means. But alas! we were the moſt reprobate and hard hearted of all other Aliens, that could not be converted. Ʋncircumciſed Philiſtines, in Mr. Caſe's language: Nay, Amalekites, with whom the Lord would have war for ever.

N. C.

Now you groſly abuſe them.

C.

Read the Preface to Mr. W. Bridges his Sermon,**Preacht before the Houſe of Com. Febr. 22. 1642. and judge whether I be guilty of that fault or no.

N. C.

What doth he ſay.

C.

He tells you that the buſineſs of Chriſts Kingdom is lookt upon by the ſquint-eyed multitude, under an Hexapla of conſiderations.

N. C.

What's an Hexapla?

C.

Nay, you muſt not trouble your ſelf about his phraſe, for he tells you in the concluſion of that preface, It is ſuch as I can ſpeak, and I deſire to be thankful it is no worſe, conſidering my deſerts.

N. C.

Well then let's hear it, as bad as it is.

C.

After he hath done with the Theological, the Hiſtorical and the Legal, he comes to the fourth conſideration, which is Critical. And what's that think you?

N. C.

You would not let me ask Queſtions, and therefore I'le make no anſwer to yours.

C.

You would never gueſs if you did; nor can the moſt Critical of you all tell why he gave it that name; for it is only this. My money ſhall never help to kill men. To which he Anſwers; well, if you hinder the killing, quelling of thoſe who would both kill and quell us, ours, our Religion, Kingdom; you become friends of Gods enemies and ours: and reſolve to make peace with them, with whom God p. 80hath reſolved to have war, Exod. 17. ult. What think you now, did not this man look upon us as Amalekites? and wiſh the Servants of the living God, to whom he addreſſes his Hexapla of conſiderations, would have war with us eternally? Do you not ſee what is like to become of us, if men of this Spirit have Power again proportionable to their Will? muſt not our name be blotted out? and muſt not he be accurſed that doth the work of the Lord negligently? —

N. C.

I pray no more Queſtions.

C.

And then all your Victories will be called once more, the return of prayers, which you take to be as powerful as the lifting up of Moſes his hands. And all the Miſeries which befal us, the day of the Lords vengeance for the blood of his faithful ſervants. For I muſt tell you another effect of your Pride, is —

N. C.

Do not put me among that number.

C.

Their pride then, is to think every favour that is done them to be their due, and ſo they are bound to thank no body for it. God they fancy makes the wicked ſerve them, and cauſes them to do that for their ſake, which they had no intention to do. And on the contrary, if any juſtice be done upon any of themſelves, preſently it is voted perſecution, cruelty, enmity to the People of God, and hatred of his Truth and Ways. But let them exerciſe never ſo great oppreſſion, tyranny and cruelty upon their Neighbors: it ſhall be cryed up as zeal for God and his cauſe, Love to juſtice and pure Religion; at leaſt excuſed, as a fulfilling the Decrees of the Almighty, ſpoiling the Egyptians; and acting for the Lord in the day of Vengeance.

N. C.

This is your time: and ſo you may ſay what you will againſt Chriſt's witneſs-bearing people, while they are in their ſackcloth condition. It is now only their witneſſing time, but —

p. 81C.

But, what? Why do you make a ſtop?

N. C.

The times will mend, and the Witneſſing time, they ſay will be over.

C.

You would have me think then, that you ſpeak their ſenſe not your own: But I perceive you are a little taken with thoſe new Phraſes, of the Witneſſing time, and witneſſing work. As indeed it was alway the humor of your party, if a noted man invented an unuſual Phraſe, preſently to form their mouths to that new mode of ſpeaking: Juſt like a pack of Hounds, that when one begins to open, immediately all ſollow, and almoſt deafen one with the noiſe. When a Preacher, for inſtance, from that text, David ſerved his Generation by the will of God, raiſed this impertinent Obſervation; That it is our duty to mind Generation-work; inſtantly all Pulpits ſounded with this Doctrine of Generation-work. That was the phraſe in thoſe days: In ſo much that you ſhould hear both Miniſter and people bewailing it in their prayers, that they had not minded Generation-work more. Which made ſome good innocent ſouls, that were not acquainted with the ſecret, bluſh when they firſt heard it, and wonder what they meant. And to ſay the truth, that was a hard matter to tell. For the Presbyterians, I think, meant nothing but reforming according to the Covenant, the Lord having given them ſuch an Opportunity, as the General Aſſembly ſpeak in their Anſwer**Preſented 25. Aug. 1642. to the Declaration of the Parliament of England. Where they tell them that when the Supreme Providence gives opportunity, of the accepted time and the Day of Salvation, no other work can proſper in the hands of his ſervants, if it be not apprehended, and with all reverence and faithfulneſs improved. And withall, p. 82they add, This Kirk when the Lord gave them the calling, conſidered not their own deadneſs, nor ſtaggered at the promiſe through unbelief, but gave glory to God. And who knows but the Lord hath now ſome controverſie with England, which will not be removed, till firſt, and before all, the Worſhip of his name and the Government of his houſe be ſetled according to his will? This was their Generation-work. But others meant by this Phraſe; the pulling down every thing that they imagin'd Antichriſtian; Presbytery and all. And ſome went ſo far as to think it was Generation-work to pull down Monarchy, to bind Kings in chains, nay Protectors in fetters of Iron. And when they were not able to do the laſt, though they had effected the other; then they fell to witneſſing-work, and propheſying againſt it: For that was the Common-wealths mens phraſe, when they ſpoke of O. CR. himſelf.**True Catalogue p. 12. The Lords faithful people, the fooliſh contemptible nothings, irreconcileable enemies to the Government of a ſingle perſon, were putting up their prayers and appeals to the Lord, witneſſing, and prophecying againſt him, and the Beaſt-like foundation on which he ſtood, &c. For the ſetting up of him, you muſt know, was in their opinion the healing the deadly wound of the Beaſt **Ib. p. 9.. Though by others who were for Generation-work too, and thought themſelvs as great promoters of it as they; He and his ſon were called, Moſes and Joſhua; or David and Solomon, as you may ſee in ſeveral Addreſſes made to them. But above all commend me to the good people of Chard in Somerſetſhire, The addreſs from thoſe at Leiceſter was much to the ſame purpoſe.who bleſs that Providence who had given them ſuch a Joſhua to conduct them to the land of promiſe. Another phraſe as hard to explain as p. 83the former: But as greedily ſwallow'd, and made uſe of by your wretched Phraſe-mongers, to abuſe themſelves and the Nation. In ſhort; All the whole gang thought God was fulfilling prophecies, and making good the Revelation, and they muſt help and be inſtrumental to him in this Generation-work: Elſe they might be ſhut out of the land of promiſe, and not enter into the New Jeruſalem. There was no man of this ſort, who had never ſo little power, were he but a petty Conſtable, or the like Officer, but he imagin'd he heard God ſaying to him as Mordecai to Eſther, Who knows but thou art raiſed up for ſuch a time as this? Nay thoſe whom you count the ſobereſt perſons were ſo drunk with this conceit, that they fancied themſelvs or their Friends to be Angels powring out Vials, or ſome ſuch thing. Mr. Edwards, I remember, who with ſo much zeal and courage incountred all the Sectaries, and gave a particular reproof to one Durance, who prayed that the King might be brought to the Parliament in chains: Fell into this dotage himſelf, peremptorily to affirm, that God would honour their Brethren of Scotland to be inſtruments of pulling down the Sectaries. They ſhall all fall before the Scots, ſaith he, whom they have ſo vilified and unworthily dealt with; as the Prelatical and Popiſh party did. Which he proves from Revel. 3.8, 9, 10. All thoſe promiſes to Philadelphia, he aſſures you, do in a ſpecial manner belong to our Brethren of Scotland, as Firſt, that God will make them come (i. e. thoſe who are the Antitype to thoſe Jews, Gangraemi ſecond part p. 193. 194.the Sectaries, Anabaptiſts, Independents, that whole faction) and worſhip before their feet; and to know that God hath loved them; that is, they ſhall overcome and triumph over thoſe Sectaries, &c. O Church of Scotland, and all ye that are for Reformation p. 84Presbyterial againſt the Sectaries, nouriſh your Hopes by theſe things, neither let your hearts be troubled, whatſoever the world ſpeaks againſt you. And ſo he interprets a ſtory of a Drum beating in an Independent Congregation, as a ſignification, that the War which the Independents thirſted for with the Scots, as much as ever an unhappy Boy did to be at fiſty-cuffs with one of his fellows, would prove their ruin, and be a means to overthrow all their Conventicles.**Gangraena 3. part. pag. 165. Though alas! Quite contrary to his expectation, the Sectarian Army beat the Scots to dirt, ſubdued the whole Nation, brought Philadelphia into bondage, and made her worſhip at their feet. And yet Mr. Burroughs, I obſerve, one of thoſe Independents Mr. Edw. writes againſt; ſeemed, when time was, to have the ſame opinion of the Scottiſh Brethren: and to foreſee glorious things that they would do. For he tells the Citizens, Certainly that Nation is a Nation that God doth love, a Nation that God doth honour, and, by whoſe many expreſſions of his love, ſheweth that he doth intend to make them SPECIAL INSTRƲMENTS of the GREAT THINGS he hath to do in this latter age of the World. Speech at Guild-Hall upon the occaſion of the coming in of the Scots.And it ſhould ſeem, he read this in the Revelation too, for he adds; We may truly call it Philadelphia, And Mr. Brightman (that famous light it former time, 30. or 40. years ſince) did Parallel the Church of Philadelphia with the Church of Scotland. Philadelphia ſignifies Brotherly-love: When was there ever a Nation, ſuch a Church that joyned together in ſuch firm Covenant as they have done? Hid we the like Ʋnion among us, O how great things had we done before this time? And then p. 85he tells them that it is a Nation ingag'd to God in a higher, more extraordinary way than any Nation upon the face of the Earth; a Reformed Nation: A people that have riſen up againſt Antichriſt more than ever any people have done; and that is the great work of God in theſe times: And therefore certainly God hath a love to them, becauſe they break the Ice, and begin the work, and ariſe in ſuch a way as they do, for the pulling down of the man of ſin. I ſuppoſe he means they aroſe in the way of Arms, and reſolved not to lay them down till they had finiſhed the work of the times. What that was, Mr. Burroughs tells you; though the word Antichriſt now ſignifies nothing certainly, but what every one pleaſes. And Mr. H. Wilkinſon tells the Parliament of England what it is, in the ſame terms. Your buſineſs, ſaith he, lyes profeſſedly againſt the Apocalyptical beaſt, and all his Compliees. Epiſtle before his Sermon preached, 25. Octo. 1643.The birth with which you travel, as it was the expectation of Antiquity and Ages paſt, ſo it will be the happineſs of poſterity and Ages future. Think not that it is in the power or compaſs of Devils or men, to make that birth prove abortive, which himſelf hath undertaken to bring forth, and to baptize with the name of Iſrael, it being a child of promiſe Iſa. 66.9. Shall I bring to the birth and not cauſe to bring forth, ſaith the Lord, ſhall I cauſe to bring forth and ſhut the womb, ſaith thy God? No, ſaith he a little after, God hath ſpoken the word for the reſtauration of Sion and building up the walls of Jeruſalem, and therefore let your Faith hang out its conquering and triumphing Flag, and let Emanuel be the Moto.

p. 86Thus you ſee, what both the great Parties thought was the work of Generation: and what fine work they have made of it; there being a greater growth of Antichriſtianiſm of all ſorts ſince that time, than ever we knew before. You ſee likewiſe, what work they make with the holy Scriptures; and that it had been a great part of the work of that Generation to pervert and abuſe them. And withall you ſee what is become of their high Confidence that they ſhould not miſcarry in their Deſigns upon us, whom they baptized with the name of the Complices of the Apocalyptick Beaſt. Their hopes are prov'd abortive; and now they are travailing with a new Wind, and are in pain till they bring forth a Lye. They that were triumphant a little while ago, have taken in their Flag and chang'd the Motto. Now the word is Ichabod, Where is the Glory? They have altered the Phraſes very much and ſpeak in a complaining tone. After ſo glorious a progreſs in the Work of pulling down Babylon, and ſuch Aſſurance they ſhould have the Beaſt under their feet; they are caſt back again, and are but at their Witneſſing-work, and Propheſying its Deſtruction. Now Mr. Bridge tells us,**Seaſonable Truths in Evil-times p. 100. this is the work of our Generation, Witneſs-bearing to the truth of Chriſt in oppoſition to the wayes of Antichriſt in Antichriſtian times. This is the work of our Generation. Good lack! That the World ſhould be thus turn'd upſide down: That their hands ſhould be lately at the work; that the Carpenters **Mr. Bridge ſermon before the Parl. Nov. 29. 1643. 17.ſhould be at work in every part of the Kingdom to cut off the borns: and now they ſhould have no work but for their Mouths; Witneſs-bearing-Work is all the buſineſs! ſtrange! The work of the time, ſaid Mr. Bridge above 20 years ago, is to meaſure the Temple. Nay, we are upon the work of Reformation, building p. 87the Temple **Ib. p. 24.He ſaw the meaſuring line in the Parliaments hand; yea, the Stones were going to be laid; and all the fear was, they ſhould not lie even. But now all is vaniſhed, a new Viſion appears; the Church is hidden, the Inner-Court is not to be ſeen, and the Holy-city is ſtill trod under foot, and they are got no further than Witneſſing-work. Then the work was to caſt out the Gentiles, **Ib. p. 17.and now the Gentiles remain within, and the work is only to witneſs againſt them. **Seaſ. Truths, p. 112.This is the work to which a thouſand years of Glory and Comfort is promiſed. This is the work; witneſs bearing to the Truths of Chriſt, in oppoſition to the ways of Antichriſt, as he tells over and over in his late Sermons.**P. 101. Seaſ. Truths. printed 1668 Sermon before the Parl. p. 17. Do you not wonder at this; that the work was ſo long ago to caſt out the Gentiles and the word was given forth, * Ʋp and be doing, and do it fully. Curſed is he that doth the work of the Lord negligently; and with-holdeth his hand from ſhedding of Blood: But now they are only Witneſſing & waiting for the Power to turn the Nations into was & blood?

N. C:

They are grown very humble.

C.

No. This is but a new proof of their inſufferable Pride. They will not ingenuouſly acknowledg their Errors. They are ſtill as bold & confident in prophecying from the Revelation as if they had never been miſtaken. And you feed and incourage their Preſumption, while you admire theſe Dreamers; and ſuffer them to lead you quietly by the Noſe backward and forward, juſt as they pleaſe. The Cauſe of which I doubt is your Pride too; who are reſolved not to be aſhamed of your vain hopes, nor abate your confidences; but ſurrounding your ſelves with Propheſies and Promiſes, to harden your faces, and look as boldly upon us as p. 88ever. The world muſt not think you have miſſed the Mark: but only ſuppoſe you have received a farther light, and that the mind of God is more fully revealed; and that now you have found certainly in the Revelation whereabouts we are: Or rather, many of this ſort make no reflection upon what is paſt. A new Phraſe is able at any time to blot out all remembrance of former things. Let them but get this by the end, and there is no other talk, no other thoughts. Away go all Objections and Difficulties, all doubts ſcruples and fears: All ſad thoughts if they have any, vaniſh as ſoon as they hear this; and you may quiet them with it when you will, as you do a Child with a Rattle when it cryes. Lord, ſay they, it is Witneſſing-time. How ſhall thy poor Creature go through this Witneſſing-work? Alas! Chriſtians, ſayes another when he meets his Friends, we are faln into the Witneſſing-days: Bear your Teſtimony: Fear not their faces; only let your Teſtimony agree. If you would bear Witneſs, unite your Teſtimony., O, it is a ſackcloth-condition, Seaſonable Truths, p. 124.125.replies a Third, Let us mind the duty of a ſackcloth-condition, let us wear our ſackcloth handſomly. I, and then ſaith a Fourth, Chriſt will pay all the charge that you are at, in Witneſs-bearing. If a man have a ſuit at Law, and have 5 or 6. Witneſſes, and carry them an hundred mile, he bears all the charge of their Witneſs-bearing. Saith Chriſt, I will give power to MY Witneſſes, they are MY Witneſſes. Ye are Chriſts Witneſſes, and look whatſoever charge you are at, he will bear the charge; he will bear all the charge of your Witneſs-bearing. And therefore be faithful in your Witneſs-bearing.

In this manner they are lull'd aſleep, and tickled out of the remembrance of all things paſt. Nothing p. 89elſe comes into their Minds, nothing into their Mouths, as long as the ſtrength of theſe New Phraſes laſt. And their Miniſters having found the admirable power of them, and how they ſtick in their Fancies, and work there, and wholly poſſeſs them; they will not fail to furniſh them with good ſtore of them, when there is occaſion. And ſhould they but change a certain Word now in uſe, into one of theſe Phraſes I believe it would help to do their buſineſs very effectually.

N. C.

You will not teach them ſure in this Art. What do you mean?

C.

Preaching you know hath been a Word long in uſe among us, and no body needs be told what we mean by it. But this being an old Phraſe there were ſome that grew weary of it, and changed it into Teaching. And for ſome time, who taught to day? was the Phraſe. But this growing common fell into diſlike too; and ſo they called it, Exerciſing. And when this became ſtale alſo and pleaſed them no longer, then I remember, ſome called it Lecturing. But this would not take, and ſo Speaking became, in a manner, the only Word. And among the moſt pure the queſtion ſtill was, who Speaks here this Morning? But afterward this was held forth by him to day? A great many more ſuch Alterations it's like you can remember, who are better acquainted with theſe matters than I. But I was going to tell you, that if any man ſhould have the conceit to call it Witneſſing, or Propheſying; and this Phraſe ſhould get among them, who Witneſſes to day in ſuch a Congregation? or who Propheſies in your Meeting? or will you go hear Mr. A. B. C. bear his Teſtimony to day? No doubt, it would p. 90take wonderfully; and make a Rabble run like mad to hear what new thing, this Witneſs-bearing is. For ſuch is the fillineſs of this people, that they imagine with every new phraſe, there is ſome new thing to be learnt; and that the old Preachers are nothing to the new Teachers; and they who hold forth have ſomething more to ſay, than he that only Speaks. And therefore what will they fancy there to be in Propheſying; and Witneſs-bearing? nothing leſs, I warrant you, than a clear Diſcovery of the things that lay hid from Ages and Generations; the opening of Seals; the numbring of the years, and unlocking all the Secrets of the Revelation. And though they underſtand never a word, yet they will believe themſelves marvelouſly inlightned, when they are well ſtuft with phraſes: and are able to talk of Generation-work Witneſſing times, ſhutting up Heaven and commanding that it rain not, turning the waters into blood, and ſuch like things: eſpecially when they can fancy themſelves to be Witneſſes, and to have Power given them to propheſie, and to ſend fire out of their mouths to devour the Adverſaries. V. Seaſon. Truths. p. 120, 121.This is comfortable Doctrine indeed; that they can but open their mouths, and out-come ſcortching and devouring Judgments, at their prayers, to blaſt and deſtroy us all. If this fancy get into their heads, it will be ſure to keep them in heart, and blow up their furious Zeal to a greater Heat. And if ever they chance to reflect on the miſcariage of their former hopes wherewith they were big, they will then have a trick ready at hand to ſalve the buſineſs; that it ſhall not diſcourage their preſent confidence. It was only becauſe they were not hot enough, and did not open their mouths wide enough, and breathe forth fiery and devouring prayers againſt the Enemy. And therefore now they will call to one another as Mr. p. 91Bridge teaches them *, & ſay, Chriſtians, is there a fire, a fire in your mouth? Ib. p. 121. & 126.O you that have any credit in Heaven, pray now. What? Doth fire come out of the mouth of the Witneſſing-people of God to devour their Enemies, and will you ſhut your mouth and not pray? O you that are Witneſſes, now open your mouths; for fire proceeds out of your mouths to devour the enemies that hurt the Witneſſing-people of God; Open your mouth wide; and you that never prayed, pray now.

Thus they open their mouths; but ſhut their eyes, and will not ſee how they have been deceived. They maintain their confidence by theſe Arts; and are all agreed in this, never to agree with us. They muſt have war with Amalek for ever. And though they have many differences, as Mr. Bridge acknowledges, and are divided into many opinions and perſwaſions, yet if they agree in this one thing, which is the main, to unite their Teſtimony againſt us, it is enough. This ſhall bear up their Spirits, and make them hope though they claſh and jarr in a thouſand things. Let but their witneſs againſt us agree, and their hearts ſhall not fail; but they ſhall ſtill talk as if they were infallible.

N. C.

I was loth to be ſo uncivil as to interrupt you too much in your carreer: but you have drawn your diſcourſe to ſuch a length, that it would weary your Friends, were they here, as much as vex your Enemies.

C.

I did not intend ſo many words: But my thoughts ran ſo nimbly before me in this Argument, that feeling no wearineſs in my ſelf, I never reflected how much I might tire you. Pray pardon me.

p. 92N. C.

Well it's done now: And I will not begin it again by making any reflections on what you have ſaid. But this I muſt needs ſay, that Mr. Bridge was always held a very precious man, one that hath a deep inſight into the things of God; much inlightned in the knowledg of the Myſteries of Chriſt, and of long experience in his ways; and therefore I confeſs, I much wonder at theſe things, and am troubled that he ſhould write on this faſhion. Yet ſay what you will, there are thoſe, who will follow and admire him.

C.

Do you think I am ſo ſimple as to doubt of it? when I conſider, as a French Gentleman once ſaid, how there are ſcarce any kind of Beaſts, which hath not heretofore been adored among Idolaters; nor any Diſeaſes incident either to Body or Mind, whereunto Antiquity hath not erected Teruples; what ſhould make me wonder at ſo ſmall a thing as this, that divers men have thoſe in high eſteem, who are no ways deſerving? It is no marvel, if ſimple people hold Sots in high reputation, ſince they have addreſſed their Incenſe to Apes and Crocodiles. There are thoſe, I have been told, who prefer the neighing of an Horſe, before the ſweeteſt and moſt muſical voice of Singing-men and Singing-women: and others that have thought the ſmell of Garlick to exceed the beſt perfumes; why ſhould I think it ſtrange then, if there be ſuch men found as are more moved with the knocking of hoops, and walloping of milk, and ſuch like Sounds; than with the ſtill voice of the cleareſt & moſt harmonious Reaſon? In ſhort, I am not forgetful of the Proverb, that the Purblind is King in the Blind-man's Country.

N. C.

I lookt when you would bring forth a Proverb again.

C.

And is it not ſignificant? I think it deſerves to ſtick in your mind more than any of your Phraſes.

p. 93N. C.

But I always thought, what-ever you judg of us otherways, that you had all allowed us to be the moſt knowing people in the Land.

C.

Yes; in your own conceit: But otherwiſe you have diſcovered the greateſt ſolly. For you would never hear Inſtruction: but alway tickled your ſelves with this fancy that you had the work of God in hand; and that what you deſigned was the very mind and counſel of the Lord; who would never let it miſcarry, but bring all your thoughts to paſs. Otherways, you need not have been in this condition wherein you are. For I can tell you, who forewarn'd you of it in Print five or ſix and twenty years ago, and bad you take notice of theſe words; If it ſhall come to paſs that in point of Reformation what formerly was proffered by the Soveraign and refuſed by the Subject, ſhall hereafter be requeſted by the Subject and denied by the Soveraign; we ſhall have leiſure enough to admire Gods juſtice, bemoan our own condition, and inſtruct our poſterity not to out-ſtand good offers; leſt for want of ſeeing their happineſs, they feel their own miſery. But you have no ſpare moments, it ſeems, to admire any thing but your ſelves: Nor to bemoan any thing but that you do not ſtill ſit in Heaven, the place of Judicature, to which you thought your ſelves advanced. And are ſo far from inſtructing poſterity in any true wiſdom, that you would have them think the greateſt happineſs we can next deſire is to ſee the ſtill Nation turn'd to war and blood. The old ſaying was, that if things were to be done twice, all would be wiſe; but you —

N. C.

Pray leave off your old ſayings, We do not underſtand matters of Policy, and human Wiſdom: but in the things of God ſure you will not deny us to have a ſpirit of diſcerning more than other folk.

p. 94C.

In the Revelation you mean, and the ancient Prophecies: In Witneſſing-work and the work of the Generation. In which indeed you have diſcovered a marvellous skill; and ſhown that you can ſee as far (you will needs have it farther) into a Milſtone than other men.

N. C.

I am ſufficiently convinced that we know no more of thoſe ſecrets than you: But there are a great many other you know beſide thoſe, in which it was ever thought we were well ſeen.