Friendly Debate with Non-Conformist Part 3, Title page – Preface
A Further CONTINUATION AND DEFENCE, OR, A Third Part OF THE Friendly Debate.
By the ſame Author.
Nemo Sibi tantùm errat.
Excuſare malunt vitia quàm Effugere.
JOB xi. 2, 3.
Should not the Multitude of Words be anſwered? and ſhould a man full of Talk be juſtifi…d?
Should thy Lies make men hold their peace? and when thou mockeſt, ſhall no man m…ke thee aſhamed?
LONDON: Printed by E.G. and A.C. for H. Everſden, at his Shop under the Crown in Weſt Smithfield. 1670.
THE PREFACE To the Well-diſpoſed READERS.
IF we conſider how neceſſary true Religion is to the ſettlement and comfort not only of every particular Soul, but of every Family, City, or Kingdom; we cannot but think it as neceſſary, that it ſhould be plainly taught and known; and judg their pains commendable who labour to make men underſtand wherein it conſiſts. The Controverſies and vain Janglings about it have been ſo many, the Sects of Religious People ſo numerous, their Hatred againſt each other ſo great, and the World hath been ſo much troubled with them; that they have made ſome ready to conclude it is a thing above our reach and capacity either to underſtand or practiſe. But if we adviſe with the antient more than the modern Opinions, we ſhall ſoon find it is a plain and ſimple thing, that hath only this difficulty attending on it, to do according to the rules and precepts belonging to it; which is not ſo difficult neither in it ſelf, as men are wont to make it by their Croſsneſs, Hypocriſy, and Ʋnbelief. It is nothing elſe, ſaith one, aEnſeb p…aep Ev. L. 1. c. 1. foreign. &c.but the turning up of our Souls (from this Earth) to the only true God, and a life according to him; which breeds a moſt happy Friendſhip with him. As much as to ſay, an Imitation of him whom we worſhip. The whole Evangelical converſation is propounded as a preparation for the life after the Reſurrection; Our Lord ordaining, ſaith St. Baſil bI. de Spiritu S. Cap. 15. foreign. &c.; that we ſhould not be angry, that we ſhould bear with evils patiently, that we ſhould not be ſpotted with the love of pleaſures, and that we ſhould keep our ſelves free from covetouſneſs and the love of riches: So that what the other world poſſeſſes naturally, we may prevent by our free choice. And if any body will define the Goſpel to be but a pattern or form of the life after the Reſurrection, he ſhall not in my judgment miſs the Mark. This, all ſober men cannot but confeſs, is that which, for diſtinction's ſake, we may call Religion the End. This ought to be the Scope of all our Endeavours to be pu…e, humble, meek, patient, and full of Charity: Nor do I ſee what diſpute can be raiſed about it, though ſome ignorant men love to diſgrace this beginning of the coeleſtial life, under the name of mere Morality. The greateſt buſtle and ſtir is about, Religion the Means; viz. Faith in Jeſus Chriſt, Prayer, Hearing of Sermons, good Diſcourſe, and ſuch like things. About which men have wrangled ſo long, and have been ſo much concerned to beat down the Opinion oppoſite to their own, that at laſt they have, in a manner, forgot that there is any thing elſe to be regarded, and have made theſe the Sum of their Religion; at leaſt, the greateſt part of it. Inſomuch, that to tell them this plain Truth, That Faith in Chriſt is it ſelf but a means to ſome thing higher, and not to be reſted in, is to raiſe a Controverſie; and make a new Stir among thoſe who are as ignorant as they are zealous. But the greateſt Diſpute is, what that Faith is, which is but a means whereby we overcome the World? And though St. John tell us, 1 Joh. 5.5.it is to believe that Jeſus is the Son of God; Yet if any body elſe ſay ſo, it is not thought to be good Divinity. Tell them that Piety conſiſts not in Talking often of God, but rather in being Silent (the Tongue being a very dangerous Member if not governed by good Reaſon) and they will quarrel with you for it, and perhaps ſay you are Prophane; though they be the very words of a very great and holy man cG…eg. Naz orat. 1. pag. 48.among the old Chriſtians, who gravely adds, that we ſhould think it leſs perillous to hear than to ſpeak, and therefore be more ready to learn than teach any thing about God, ſtudying to be leſs godly in Words and more in Deeds dforeign. &c., and ſhewing our love and affection rather by keeping of the Laws, than by the admiring and commending of the Law-giver. About Prayer alſo, which is but a quiet and humble Dependence of the Soul upon God for what he ſees good for us, expreſſed in fitting words, abundance of Troubles are raiſed. No Prayers, ſome think, will obtain the bleſſings they need, or diſpoſe the Soul for the Divine Grace, and promote the love of God and man in their hearts, unleſs they be every time in new Words, and in a new Order and Method: which in truth ſerves more to gratify the Fancy than to alter the Will and Affections; and pleaſes our ſelves rather than God. Sermons alſo about that which I called Religion the End are not ſo well liked; they would have them rather about the Means. Nor is it ſufficient to hear an holy Inſtruction or Exhortation on the Lords Day, and the Scriptures read at other ſolemn times; or to acknowledge God, and expreſs our Faith and Hope in him, our Love to him and Deſire to be like him, in his Publique Worſhip, in our own Families and Cloſets; but there muſt be other Meetings and Daies obſerved of mens own private Invention and Appointment: or elſe all Religion they think is in danger to be loſt, and they muſt queſtion, whether thoſe have the Power of Godlineſs that do not frequent them? By this means, the Simplicity of Religion, and the true Power of Godlineſs, it muſt be acknowledged, is very much decaied. Many ſpend that time about the Means, which they ought to ſpend in that God-like Life to which they are deſigned; nay, they uſe thoſe Means in ſuch a manner, that they hinder rather than promote true Godlineſs. But there is a worſe thing ſtill behind.
Let any man attempt to apply a Remedy to theſe Miſchiefs, by making a plain Diſcovery of ſuch Miſtakes; preſently a terrible Perſecution is raiſed againſt him, and a Troop, or Army rather, of enraged Zealots not only aſſault and wound, but endeavour to deſtroy his Reputation. Though his Words be never ſo plain and eaſie to be underſtood, though the Compoſition of his Diſcourſe be perſpicuous, and though he expreſs, in ſo many words, out of the Holy Scriptures, what ſolid and true Religion is; yet he ſhall be voted an Enemy to it, an Inſtrument of Satan, an Underminer of all Practical Godlineſs, (ſo they have learnt to call Praying and Diſcourſing about good things, and ſuch like matters) He whoſe Religion only alters the Countenance, and buſies himſelf in compoſing the Face, and ordering the Poſtures of the Head, ſhall ſooner be believed, though he pour out an hundred Lies; than that well-deſigning Perſon, who ſtudies to bridle his tongue, to ſpeak nothing but the Truth, and to order his Life according to the Will of God. Theſe ſhall all be diſparaged and vilified by an empty and talkative Devotion, which ſhall be preferred much before them.
You may think this to be ſcarce credible: but when you conſider the Ignorance of ſome, the Weakneſs of other mens Natural Parts, the naughty Affections that moſt are poſſeſſed withal, and bring along with them to the reading of Books, even of the Holy Scriptures; and how Truth it ſelf was rejected when it came in Perſon into the World, and the ſacred Volumns have been ſo wreſted that the abſurdeſt Fictions have been made out of them; you will not wonder that a Pious Diſcourſe meets with this Bad Entertainment. Either men conſider not that ſome Truths lie deep, and muſt be drawn up with a great deal of labour; or they have not indifferent Minds, but ſuffer their Deſires and Wiſhes to form their Opinions for them. They run over a Book in poſt-haſt, and only ſpend a few ſlight thoughts upon it; or they want that Honeſty and Integrity of heart, which is neceſſary to a right Ʋnderſtanding. They are fiercely bent to maintain their own conceits, they are blinded by the Love of this World, or by Anger and Hatred of others, or by a proud and vain Opinion of themſelves, which riſe up to contradict the plaineſt Truth that ſtrikes at them. And of all the reſt nothing more indiſpoſes the Soul, and prejudices it againſt the Truth, than that laeſt thing now named, a vain Conceit of themſelves; which makes men bold and confident, apt to cenſure rather than to learn, to be angry at all Reproofs, and to conclude that is falſe which they do not inſtantly underſtand. St. Auſtin eL. 3. Conf. chap. 5. Turgidus f…ſtu mihi g…randis videbar.confeſſes that this would not let him underſtand the Holy Scriptures, which contain things that are of this Property, to grow up with a little one: but I diſdained, ſaith he, to be a little one, and being ſwoln with Pride and conceit ſeemed ſome great Perſon in my own eyes. To this there often joyns it ſelf, an Envious Humour, which loves to detract from others, that men may ſeem better themſelves than indeed they are: Or rather, as Dr. Sibs hath obſerved fSermons upon 4. 5. and 6. of … Canticles. p. 285., This is a thing which ſprings from the poiſonous Pride of mens Hearts, that, when they cannot raiſe themſelves by their own worth, they will endeavour to do it by the ruin of anothers Credit, through Lying and Slanders. The Devil was ſuch a Lyar and Slanderer, then a Murtherer. He cannot Murther, without he Slander firſt. This diſpoſes them to believe any thing of others, though never ſo falſe, and then moves them to fling it abroad by Word and Writing: thinking it enough to ſalve their own Credit, ſhould they be caught in a Falſhood, and convicted of notorious Lies, to thruſt in theſe old Words, they ſay, it is reported gAiunt, fe…tur.and ſuch like; wherewith all the Tales and Legends that are, have been uſhered into the World. In this manner Apion calumniated the Jews: and thus the Primitive Chriſtians were abominably abuſed. And all this with Security enough; the Folly and Ill Nature of the Multitude being ſo great, that they dote upon theſe Forgeries and Detractions, and ſuffer themſelves (as Joſephus hath obſerved hforeign, &c. l. 2 contra Apion.ſooner to be won by them, than by that which is writ with more care and conſideration: they rejoyce in Reproaches, and are ill at eaſe and vexed when they hear mens juſt Commendations. Some are credulous, and others are negligent: a Lie ſteals upon ſome, and it pleaſes others: Thoſe do not avoid it, and theſe have an appetite to it iSen. l. ult. nat. Qu. c. 16..
But I need not go to thoſe antient times to ſeek inſtances of this hard Ʋſage; there being one ſo freſh and pregnant nearer at hand, of all that hath been ſaid. There came forth a little Book not long ago, whoſe Deſign, as God knows, and all Sober men might eaſily diſcern, was not to make men leſs but more Religious; not to abate the Force and Power of true Godlineſs, but to direct unto it, encourage and advance it, that its Name might be venerable among men. For which end, the Author earneſtly deſired, that men would not deceive themſelves and others with mere Words and Phraſes; that the Scriptures of God might be carefully ſtudied, rightly explained, and wiſely applied; that the People might be taught the wholeſome Words of the Lord Jeſus and not fed with vain and empty Fancies; that the Holy Faith of Chriſt might be made more effectual for its end; Go… might be worſhipt with greater Reverence; Charity, and Ʋnity among Brethren preſerved and reſtored; all thoſe notorious Sins, which ſtare me… in the Face, though they wear the Mask of Religion, might be repented of; and that they might not make thoſe things the mark of Religion, which do not diſtinguiſh Bad men from Good: in ſhort, that they might talk leſs and do more; not reſt themſelves in the Means nor quarrel about them; but ſeriouſly mind that Religion, which is the End of all Sermons, Prayers, Holy Conference, and of Faith it ſelf; and may certainly be promoted and attained by ſuch means as the Laws of this Chriſtian Kingdom allows.
Againſt this innocent and harmleſs Book a malecontented Perſon hath oppoſed himſelf with that unbridled and unruly Heat which without Reaſon and Knowledg was noted of old kGreg. Naz. orat. 26. p. 446. foreign.to be one great cauſe of all the Diſturbances and Diviſions that have been in the Church of Chriſt. Religion he would have you think is not only aſſaulted in its Out-works, but the whole Fabrick of it undermined. For which purpoſe, he hath contrived a great many Stratagems and Maximes out of his own Imagination (but as he would have it believed out of that Debate) wherewith he tells the World, he ſees me going on deſtroying and to deſtroy Piety, and introduce Ungodlineſs; and laying an exact Method and Platform to compaſs and effect the Extirpation of all practical Holineſs even from Dan to Beerſheba. lPreſ. to the Sober Anſwer, p. 12.15.This is the Sum of his Charge againſt me, and in his own words: For which there is no Cauſe at all, but that I ſet not the ſame Eſteem that he doth, upon their keeping of Daies, talking about Religion, and ſuch like things; which are at moſt but Means of Piety, when lawfully uſed; but in which he places, it ſhould ſeem, the very Life and Spirit of it, and thinks they are very Religious, when they handle the matter ſo, as to neglect greater Duties to perform theſe.
This is to be imputed I verily believe, partly to his fiery Nature, partly to his Ignorance and want of Judgment, partly to a raſh and precipitate Forwardneſs, and very much to his Self-Admiration, mforeign. Greg. Nazian. foreign 1…. p. 444.a vain Conceit of his own Abilities, and a Deſire to be the Author of ſome great Diſcovery, that ſhould make him conſiderable among his Party. Hot and fiery Diſpoſitions were antiently noted to be the Movers of Troubles; though not ſimply ſuch as had a great Fervour in them, but when it was without Reaſon and Learning, which begets an audacious Raſhneſs in their Spirits. Ignorance, you know, can never be juſt in its Judgment; no more than a man can go right in the dark. Falſe Alarms are wont to be given in the Night; which is the time of Robberies and Murthers, as well as of Dreams and Phantaſms. Raſhneſs and Inconſiderateneſs is little better: it being much what the ſame to have no eyes, and not to uſe them. Where this Anſwerers eyes were when he read my Book, its hard to ſay: not in his Head ſure (in Solomon's ſenſe) for he never hits the Meaning when he oppoſes; and ſtill miſſes his way in that which he confidently affirms. His whole Diſcourſe (if it may be called by that name) is beſide the Book; and managed in ſuch a manner, as if his Reaſon ſerved him but like an half Moon in a Coat of Arms nAs Sir Hen. Wotton ſomewhere ſpeaks., to make only a notional Difference between him and other Creatures; not for any Ʋſe or Active Power in it ſelf. This, together with his Prejudice and Paſſion, his vain Confidence and Preſumption of his Skill, made him ſo regardleſs of what he ſaid, that as ſometimes he cites ſuch Words out of my Books as are to be found in neither of them oP. 44. This ſhould cauſe you to reflect on your ſelf, as ſomewhere you have d… upon De…l…rm. This it is to be a great Divine, and un…equ in…d with the Scriptures.; ſo he hath ſtuft his own with Slanders and Lies, Detractions and Calumnies; and notoriouſly defamed not only my Deſign, but alſo my Self, and every where perverted the Senſe of ſuch Plain Words, as an innocent Child may eaſily underſtand. Theſe things he would have had a greater Care to avoid, did he either know wherein the Life and Power of Religion conſiſts, or uſed the Means he contends about as much for the purpoſes of Holineſs, as for the Marks and Characters of a Party.
You muſt not expect that I ſhould enumerate them here: You will find as many of them as the brevity I deſigned would permit, in the Body of the following Book, which I have writ partly to vindicate my Self, but moſt of all to vindicate and further declare the Truth. The Power and Authority of which is ſuch (as Polybius, an excellent Hiſtorian and of great Fidelity pL. 13. excerpt. Who yet could not eſcape Calumnies, for one Scylax wrote foreign an Hiſtory oppoſite to his as Suidas tells us.ſpeaks) that it hath a kind of Divinity in it. So that when all contend againſt it, and there are great numbers of fair and probable Tales ranged with great care on the ſide of Lies and Falſhood, ſhe inſinuates her ſelf, I know not how, by her own force into the Souls of men. And ſometimes ſhe ſhews her power on a ſudden, ſometimes being darkned and obſcured a long time, in the end ſo baffles thoſe Lies by the Strength which reſides in her ſelf, that ſhe triumphs over them allqforeign.
I have not ſo little knowledg of Humane Nature, nor ſo little Experience in what is paſt, as to think that Truth will conquer all; no not though we take her part, and lend her our Aſſiſtance in the beſt manner we are able. Prophets I know have been ſlighted, when Juglers and Enchanters have been admired; ſober Reaſon rejected, when idle Fancies have been greedily ſwallowed. But yet we muſt not deſpair of all, becauſe of the perverſe Obſtinacy and heady Oppoſition of ſome. Nay, the moſt fierce and violent Enemies of Truth, if we chance to meet with them in a calm Seaſon, and when they are diſpoſed by the Grace or Providence of God to be humble and meek, w… may have ſome hopes to prevail withal… The Confidence of this very man is no… ſo high, but it may be taken down; … he will read with the ſame mind, tha… I wrote; vo…d, I proteſt, of all angen… and reſolved to …mit to the Evident of Truth, whenſoever it ſhould preſen… it ſelf.
He will complain perhaps of the Sharpneſs of my Stile in ſome places: but he may believe me, it was not my Paſſion, but my Judgment which dictated thoſe Words to me. It was neceſſary I thought to diſabuſe Him, and his Followers too, who otherwiſe would not have been awakened to ſee his Folly. If I am miſtaken in the Fitneſs of this Proceeding, it is but a pure Error of my Mind, not any Vice in my Will, as far as I can find. I was not hurried, but went deliberately into it by the Guidance of the beſt Reaſon I had. This tells me alſo that I have not done ill, in undervaluing his Anſwer (and conſequently himſelf) as not worthy the name of a Book, but rather of ſo much blotted Paper. It is not the Work of one whoſe Heart ſtudies to anſwer (as Solomon's words are) or that uſes Knowledg aright; but whoſe Mouth poureth, or belcheth rSo it is in the Margin, P…o 15 4. and v. 28.out Fooliſhneſs. And St. John himſelf (as Mr. Burroughs obſerves sVindi…. againſt Mr. E…w. p. 2.) that Diſciple ſo full of Charity, ſpeaks contemptuouſly of ſuch, and tells the Church he would reckon with Diotrephes, for his Malicious-Prating. They do not err alone, but draw Company into their Follies. The Violent or Injurious Man intices his Neighbour, and leads him into a way that is not good. He ſhutteth his Eyes to deviſe froward things: moving his Lips he brings evil to paſs. Prov. 16.29, 30. And therefore ſuch Perſons muſt be rebuked with ſome Sharpneſs, becauſe as they are not inſolent merely for themſelves, ſo when one of them is laſhed, many more may learn their Duty at his Coſt.
There are ſome, I know, who think he needed not have been replied unto at all: and I my ſelf, for a good while, was one of thoſe. For either the People will read my Book, or they will not. If they will not, to what purpoſe ſhould I write? If they will, they need but read what is writ already, and there they will find an Anſwer themſelves, without any more ado. But further Thoughts perſwaded me to reſolve otherwiſe: becauſe there are many men who know well enough he hath miſſed the Mark, that are contented notwithſtanding his Book ſhould paſs for an Anſwer; and will commend it, till the Nakedneſs of it be diſcovered. Others alſo are eaſily cheated with a Multitude of Words; and will rather diſtruſt themſelves than a godly Miniſter, as they eſteem him, who is ſo confident, and hath the Scripture continually at his Tongues end. This makes a Show of Religion and of Wiſdom too; and though it be nothing to the purpoſe, there ſeems to be much of God in it. As there are confident Ninnies ſometimes in the Garb of Wiſe men, and Sententious Abſurdities that carry the appearance of Aphoriſms; So there is a bluſtering Language which looks like Rhetorick, ridiculous Conceits which make a ſhow of Wit, and ignorant Bablers in Holy Phraſe, who ſeem like great Divines. It was a Trick of the Separatiſts from the beginning, to paint the Margin of their Books with the Chapter and Verſe of many Scriptures; which were the Ornaments alſo of their Preaching and familiar Diſcourſe. This very much aſtoniſhed the ſimple and credulous, who perſwaded themſelves that the Cauſe of thoſe men ſtood upon the ground of Gods Word, which they had ſo ready at their fingers end. But if a ſerious man come to examine them, he ſhall find they alledg Scriptures againſt us to prove that which we do not deny: or if they be brought to confirm the matter in Controverſie, they are unconſcionably or ignorantly wreſted againſt or beſide the meaning of the Holy Ghoſt tThey are the words of the grave and modeſt Conſutation of the Separatiſts &c. pa…l. 1644. in the Pref.This I thought good, among many other things, to reprove in this ignorant Boaſter; though the inſtances of it are ſo many, that I could not without tiring the Readers note them all. Many other things I have alſo paſſed by untouched, for this only Reaſon, that there are ſuch heaps of Abſurdities, as it would make a Volumn of too great a Bulk to gather them all together. There is nothing I proteſt which I could not as eaſily have confuted as thoſe Follies which I have mentioned, nor did I wave any thing becauſe of its Difficulty: but ſince ſome things muſt be let alone (for fear of being tedious) I took thoſe into conſideration which came readieſt to my mind and which I thought the moſt material; leaving the Reader to conceive, by the handling of them, what I could have ſaid of the reſt, if I had thought it worth my pains.
I ſpeak in the ſingular number, becauſe my name is not Triumvirate, much leſs Legion as ſome vainly ſurmiſe vSee his Pref. p. 1. and 17.There is nothing in the two former Books or in this either, but what is the fruit of my own Diligence, without the leaſt help from any body elſe. No Collections were made to ſet me up, nor have I received ſo much as one Obſervation from any perſon ſince I began. I had no Adviſer neither; no man to inſtigate me to the Ʋndertaking, or, to ſpeak in his Dialect, to be my Intelligence or Aſſiſtant Form to move me and carry me about xIb. p. 39.All theſe Suggeſtions are out of ſome of their own idle and empty Brains; for the whole was purely from and by my ſelf alone. And it is no ſuch wonderful Work neither, in my Judgment, now that it is performed. If it be, it is more than I know; and I have the very ſame Opinion of my ſelf that I had before it was conceived. What that is, you will find in this Book, and therefore I ſhall not here repeat it. Though I muſt tell you, were I blown up, as he ſuſpects, by the Breath of other mens Praiſes, it would be more pardonable, than to ſwell with my own, and vaunt at ſuch a rate, as he doth. Who, as he abſurdly fancies me dealing with Religion, as Abraham was about to do with Iſaac, ſo he conceives himſelf like the Angel which hindred the Execution; and cries out, Pardon me if I riſe up to ſtaythy Hand, wonder not if I adventure all to keep Religion from being made one whole Burnt-Offering by you yPreface, p. 25.. The Earneſtneſs of which Requeſt he might well have ſpared, for it would have been granted without ſo much as asking. It is no wonder at all to ſee Ignorance daring and adventurous. It is the Mother zforeign. Naz. ib., we have learnt, of inſolent Brags, and bold Raſhneſs. Which brood, as one hath well ezpreſſed it many years ago, breaking the Shell with too much Haſt, cackles afore it be full hatched aBiſhop of Rocheſters Epiſtle of the Miniſters of Scotland. before his Sermon. Sept. 21, 1606.of this you have a Proof in this great Ʋndertaker, whoſe raw and indigeſted Thoughts made him reſemble the Deſtruction of Religion (which he was ſpeaking of) to a whole Burnt-Offering to God, and talk of ſtaying my Hand after it had given the Stroke. Many ſuch incongruous Conceptions you will meet with in the following Book, which, if it do not bring him down from his lofty Perch, and humble him in his own Thoughts, will lay him low I believe in the eſteem of equal Readers; who will ſee he is ſo far from being like an Angel, that he hath done nothing like an ordinary man.
As for the time which was ſpent in compoſing this or the former Pieces, I am not yet ſo vain as to tell the World how little it was. He ſhall only know thus much for his ſatisfaction, that there is no Truth in what he hath been told of Collections made for them ſeveral years: The ſecond Part (wherein he ſaith there is much Reading) being not ſo much as thought of, till I heard what a ſtir they kept about the Firſt, and had notice of ſo many unjuſt Exceptions againſt it. And now I ſee, this man was one of thoſe that defamed it; though with no more Conſcience and Truth, than he uſes, when he tells the World, that it was the earneſt Wiſh and Longing of the Debater (as well as of his Friends) that his Book might ſee the Light bPref. p. 37.This is a Fiction of his own, or he had no more Cauſe to ſay ſo, than he had to pronounce who was the Author of theſe Books, that is, none at all but a Rumour of that publick Liar, which hath brought ſo many other Tales to his Ears. For he had not the ſame Argument (as he falſly pretends cIf you ask how I prove the the two Debares to be writ by you? I anſwer by the ſame argument wherewith you prove W. B. &c. p. 29.to prove that perſon whom he ſtrikes at to be the Author of them, which I have to prove thoſe Ten Sermons, cited ſo often in the firſt Debate, to be the work of W. B. Thoſe two letters being ſet before them; and we being told in words at length, that they were compoſed by Mr. Wil. Bridge, in a Catalogue of Books printed by Tho. 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 dL. 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 eMr. 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.