The Lancashire Levite rebuk'd, or, A farther vindication of the dissenters from popery, superstition, ignorance and knavery unjustly charged on them by Mr. Zachary Taylor in his two books about the Surey demoniak in a letter to himself. Carrington, John, d. 1701. 1698 Approx. 97 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A69802 Wing C642A ESTC R173402 11338786 ocm 11338786 47500 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69802) Transcribed from: (Early English Books Online ; image set 47500) Images scanned from microfilm: (Early English books, 1641-1700 ; 862:10 or 1465:17) The Lancashire Levite rebuk'd, or, A farther vindication of the dissenters from popery, superstition, ignorance and knavery unjustly charged on them by Mr. Zachary Taylor in his two books about the Surey demoniak in a letter to himself. Carrington, John, d. 1701. [6], 26 p. Printed by R.J. and sold by A. Baldwin ..., London : 1698. Attributed to John Carrington by NUC pre-1956 imprints. The "Surrey demoniac" was Richard Dugdale. This item is incorrectly identified as Wing C642 at reel 862:10 and as L310 (number cancelled) at reel 1465:17. Reproduction of originals in the University of Illinois (Urbana-Champaign Campus). Library and the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Dissenters, Religious -- England. 2006-06 TCP Assigned for keying and markup 2006-06 Aptara Keyed and coded from ProQuest page images 2007-06 Ali Jakobson Sampled and proofread 2007-06 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion The Lancashire LEVITE Rebuk'd : OR , A FARTHER VINDICATION OF THE DISSENTERS FROM POPERY , SUPERSTITION , IGNORANCE and KNAVERY ; Unjustly Charged on Them , BY Mr. Zachary Taylor , In his Two Books about the SUREY DEMONIACK . In a Second LETTER to Himself . LONDON : Printed by R. J. and Sold by A. Baldwin , near the Oxford-Arms in Warwick-Lane . 1698. PREFACE . Mr. TAYLOR , I Received your LETTER , May 2. To Your Apostate Friend , N. N. Sir , I was much startled at the first sight of the Direction , and wondered who it should be , that was become an Apostate . And I thought of all those Persons I had heard of , who were reputed the Authors of the Letter , called , The Lancashire Levite Rebuk'd : thought I , is there any of them turn'd Turk , or Papist ? I never heard any such thing . But may be Mr. T. thinks the Author is quite gone from the Communion of the C. of E. because he could not Pray with them formerly , That God would Strengthen K. J. in the true Worshipping , &c. But this , I can assure you , is not so . For I can now keep on my Knees at that Petition for K. W. ( tho' some others will not ) and heartily say , We beseech thee to hear us , good Lord. But I was presently satisfied , this was not the Reason ; but , because I had denied my Christian Name . My first Wonder then ceased , but a second arose in its stead ; that you should say , That I had denied my Christian Name , or at least were ashamed of it . Pray' Mr. T. When was the Time , where was the Place , who was the Person , to whom I deny'd my Christian Name ? I remember not that I ever did deny it , &c. I have not been Re-Baptized , nor taken a new Name , nor am I ashamed of that which was given me in Baptism . But I confess , I concealed my Name in my Letter to you . And if it will please or pleasure you , I 'll give you some Reasons , why ( tho' the Fortune of Caesar or Pompey be not concerned therein ) I concealed it . 1. To avoid the Blows of the contending Parties . For it 's often the Fate of them that interpose as Friend to both , not only to fail of their desired Success , to make them Friends ; but to disoblige both , and to make themselves more Enemies of those , who out of Kindness they endeavoured to reconcile . And this I find too true from both Parties . But , Am I become your Enemy , because I tell you the truth ? Gal. IV. 16. 2. I was not willing to disoblige you ; for I feared , in some heat , upon the reading of your Book I might be so far transported , to give Words that I might find cause to repent of ; for I am a Man subject to like Passions as you are . Yet ( whatever Misapprehensions you may have of me ) I have a greater Respect for your Self , and another angry Man that spits Fire against Dissenters , than I doubt I can make you believe . And it was your tart Censures and Reflections upon Dissenters , that extorted from me some Expressions , that you may think are not friendly . And for these Reasons , and another you have in my P. S. I gave you to understand , That if any unbecoming Words had overslipt me , I beg'd your Pardon . Pag. 28. In this I hope I shall treat you with all the Civility that is meet for your Character , ( tho' there are many Provocations ; ) and some Epithets in my former , &c. I wish were expunged . And I was really concerned , soon after it was out of my Hands , because having occasion to go to Manchester , I there in Discourse heard a very Learned and Judicious Man , no Dissenter , commend a Sermon you had Preached there . So I was troubled , lest any thing in my latter should be an Occasion of lessening your Reputation , and so be a Prejudice to your Ministry . But after I understood , That others less Judicious were offended at your Sermon , because , they said , it was like a Presbyterian Sermon . These were the High Tories and Jacobites , who called you Taylor Upon Titus . Such Blades there are , that nothing pleaseth them that is serious . Again , I have been told , that your Father was sometimes Hasty , ( as we say ) but his Passion was soon over : insomuch , that a Man-Servant that lived with him would say , I am glad when my Master gives me a Lauke , ( a Lancash . Word , which you understand ) for I am sure presently after have a Piece of Silver from him . And I supposed you might be of the like Constitution , the Sign of a good Nature , as we say . Therefore I concealed my Name , that I might not provoke to that you might afterward see cause to be troubled at , and could not be remedied ; for , — Litera scripta manet . 3. I did also conceal my Name , to avoid the Ill-will of such as might mistake any thing in it , towards my Person . And to prevent the Censures of all , and to save my self the trouble of Answering impertinent Questions ; and avoid the fruitless Discourse of one or other about the Letter . 4. Possibly there might be some Apprehensions of Club-Law from some Malignant Spirits , by Innuendo's ; remembring poor De Laune , Mr. Baxter , &c. and what you had said about Crab-tree . And if this do not satisfy why I conceal my Name , I want not 〈◊〉 Examples of Good Men ; amongst whom I know you will , with me , own the Author of The Whole Duty of Man , to be one . Mr. T. you hint at another Reason , why I am an Apostate , Because I chang'd the Presbyter into Levite . For this I must tell you , I did not know of that Title , 'till I heard of it by a Friend , who had it from Ephraim Johnston , for whom your Letter is Printed , nor saw it , 'till the Letter came down Printed . Mr. T. the next thing you blame me for , is , That I make Personal Reflections upon the Morals of Men that are dead ; for , De Mortuis nil nisi Bonum . To this I say : 1. Your Maxim is not universally to be observed . For then we must have no Histories of Bad Mens Lives , and Vices , to deterr the Living from such Enormities , as the Dead have been guilty of . 2. I must give you to understand , That it 's ill Chidden , for your Reflections upon the Dead . Hildersham and Jesse , Bee , and 17 , for ought I know , Worthy Men gave me the Occasion to reflect on W. C. in Vindication , not only of Dissenters , but the C. of E. Lev. p. 18 , 19. and you have done it i● with a Witness in this Letter to Mr. Pendlebury , in Words at length , and not in Figures . Whereas I did but put two Letters , which could not affect him much farther , than where he was known , or the Places where he acted his Villanies . 3. I did it in Faithfulness : To intimate to the Reverend B. of C. for future Caution ; for I heard a Dissenter say , he had sent the B. Word by a Rev. Divine , That it was not for his Honour , to permit such a one as W. C. in a Place , which he supposed , was in his Own Gift . I am perswaded that Ingenious Man forgot to tell him . But I know not how to excuse some , that are more peculiarly called in the Canon Law The B. Eyes , who knew of his Tricks immediately before he went to Motteram , and ( I doubt ) were not faithful to that Good Man. And therefore I am still of the same Mind , in pitying the worthy B. B. that cannot see at distance without others Eyes , &c. Lev. p. 18. And thus I have acquitted my self from Blame , for reflecting on the Morals of W. C. tho' dead . Besides , his were Villanies notorious ; not like your Insinuations , which follow to be considered . You say , Should I engage you my Friend , upon the same Ground that you do W. C. I could name as many of your Ministers , and put C's and N's to them too , who are yet alive , that labour under the same Guilt , &c. And so you threaten the Living and the Dead ; but for the Dead , you will be modest . De Mortuis . — But for the Living , you are very free of your Blows , and are prepared for more . But had you not need to consider well before-hand , whether it be lawful or convenient for your self to cast Firebrands , lest some should fall upon your own House or Head , and you not be able to quench it . Yet if you have a Mind of Billingsgate-Stuff , let me as a Friend advise you , not to be too rash , but look to it ; that it be for the Honour of God , and the Service of the Church , and your own Reputation ; and that it be true , and well attested ; remembring , your own , and every other Man's Name and Reputation is in another Man's Hand and Power . And that there have been , and are evil Surmisings , and groundless Suspitions , which are mischievous , and of ill consequence ; and that many a Good Man hath suffered unjustly , and been heavily burthened under it , tho' innocent ; as the Learned Hooke● ▪ that wrote the Ecclesiastical Policy , &c. and that if it be not true ▪ you can make no Restitution . And supposing it should be true , it may be it was secret , and not scandalous ; and it may be ( if Persons be old ) it is long since repented of , and never reiterated . These evil Surmises and invidious Reflections , are an Indication of a corrupt and rotten Heart , and of a weak Cause ; and the Persons whose Cause , and in whose Excuse you Threaten , cannot be Justified by a Recrimination : and this might beget a Recrimination with Letters in some angry Persons , that might think themselves touched . And indeed it 's to be lamented , that there may be found too many Instances . There are some yet living , no mean Clergy-Men , guilty in that kind . And if I loved a Stink , it 's easy to tell you of one that was worse than Gr. and L. that never Married the Party . And in another Case , to Parallel your Story of Mr. Pendlebury ; ( as true , as that he Married his Wife without Parents consent , ) whose Name lives , and will , when others shall be written in the Earth . I can tell you of one , who gave himself the Title of A. M. to his Patron , when on Enquiry he proved Undergraduate . But I hope he hath long since repented of all ; and I hear he Preaches well and lives well , and therefore I●ll not give so much as one Letter of his Name . But there is another Old Stallion , that could not be content with his own Wife , that neither lived caste , nor cau●e ; but his Miscarriage was Brought unto , and Sworn before a Justice of Peace . But alas ! what 's all this to the Matter in Hand ? I 'll leave him also without a Letter , to stand or fall to his own Master ; the Lord give him Repentance . Yet I am grieved to think , what Work such Stuff as this makes among the Prophane ; what Sport they make over their Glass and Cups ▪ and hence take occasion to lessen their own Crimes , and grow Impudent ; and make a Mock of their own and others Sins ; which is , or should be , the Grief all Good Men. For My Own Part , I fear GOD , but fear not any of your Reflections . CHAP. I. Dissenters Not Guilty of Popery . IN the Letter , which somebody ( I know not who ) Intituled , The Lancashire Levite Rebuk'd , I undertook to Vindicate Dissenters from the Charge of Popery , or Errours looking that Way . Mr. T. you seem to deny your Charge in Pag. 45. of your Letter to Apost . Fr. for you say , My Friend either could not find one place in all my Book , to fix the Charge on ; or else he found it so fully proved , that he saw it necessary to connive at it . And you farther say , You own Dissenting Ministers were Tools of Popery . And this was all I charged them with , upon this Head of Popery . Pag. 5. Mr. T. you are in so much haste , that you have overlooked or forgotten your Charge ; therefore I shall take leave , ( lest I should be thought to bear false Witness against you ) to shew you , This was not all you charged them withal . But I 'll tell you , 1. What you charge them with more of Popery . 2. How they are acquitted in my Letter . For which you say , I have the Impertinence to ask , What Errours in Doctrine , looking that Way ? in your Pag. 5. 1. Your Charge of Popery , is in the first Lines of your Preface , next after your Names ; and it 's in these Words , The Foundation , whereof I am an unworthy Member , being intended for the Preservation of His Majesty's Subjects from falling into Errours , especially such as tend to Popery . And a late Scandalous Pamphlet , intituled , The Surey Demoniack , looking that Way , &c. Here is your Charge . 2. I now shew you , how I endeavoured to discharge them . 1. By taking notice , you did not prosecute your own Charge put in against them ; for you Indict them of Errours tending to Popery ; and when you should Prove , you Drop your Charge , and bring no Evidence . So they are in course acquitted . But the Defendants not satisfied , expect the Accuser should acknowledge his Fault , for Scandalizing of them . And to clear themselves , they put in their Plea , and prove themselves Not Guilty ; by Answering the particular Instances , that can be thought could affect the Case . And therefore , 2. I anticipated what I thought could be said against the Dissenters , and only two things could with any Reason be objected . 1. Either that they held some Errours in Doctrine . 2. Or , that they practised some things tending that Way ; viz. Towards Popery . Now if you prove neither , the Bill ought to be quasht ; and so you come under the Crimination your self , which you would have fixed on me ; of Bearing False Witness . Now for Errours in Doctrine , the Matter was soon over , being none was objected in particular . And I suppose you did not expect that I should find any tending to Popery , when your self could find none ; tho' you had charg'd their Book with such Errours . 3. I enquired what they had done , that tended altogether towards Popery ; here you lay in a particular Charge . 1. That they were constant Tools of Papists and Popery . 2. They Pray'd on Supposition ; and such Praying justifying the Papists Prayers to Saints . Objection . You object , they are constant Tools of Popery . And for my Information , you bring a Book called Philanax Anglicus ; to prove , They Cut off the Royal Martyr's Head. Pag. 5. Solution . I answer , excepting against the Witness a Papist . We have Mischief too much from such villanous Witnesses , who account nothing unlawful to say or do against Hereticks , to promote the Catholick Cause . This Book was written , with a Design to cast the Odium of K. Ch. I. on the Prorestants ; except some few , whom he calls ( if I remember right ) Protestants of Integrity : I suppose he may mean such as B. Goodman , Parker of Oxf. or Barrow ; to whom add , if you will , your Dr. Heylin . This Book was Answered so well by Dr. Owen , that he was highly Caressed by some Great Ministers of State in King Charles the Second's Time ; that for certain were no Dissenters . But if you except against him , as a Party , I shall refer you to a Canon of Canterbury in the same Reign , and Chaplain to K. Ch. II. Dr. Peter du Moulin , who Answered that Book , and calls it , Purum putum Mendacium , Right Metal of Untruth ; and calls the Author , Philopapa ; and Dedicates it to the then B. of London , Sheldon . Now would you not be angry , if I should call you Tool of Popery ; because from them you derive your Authority to call Dissenters so . Again , you refer me to a Book , I suppose , called Foxes and Firebrands ; an Author , may be , of the same Kidney . Now to be even with you , I have already given you two for two ; and to gratify you , I 'll add a third , viz. King Charles the Second's Declaration or Proclamation , appointed to be Read in Churches Annually , before Jan. XXX . Obj. But you send me also to fresher Instances ; to prove , that Dissenters are Tools of Popery ; viz. Addresses and Speeches to the late K. J. Solut. I will refer you to Cart-loads of Addresses , and Abhorrences , and Sermons , Cursings , Exclusioners , and their Posterities ; which may be as much worth , as Dissenters Addresses and Speeches . Besides , you may add if you will , R. Rev. and Rev. Caresses and Speeches at Chester , and the Clergy meeting him also . And whose Tools were they ? I am ashamed to name these things , but you extort them . Dat veniam Corvis . Now how should Dissenters please some Fools ? One while they are the Papists Tools , for their Disloyalty ; and in the next Breath , they are Tools for their Loyalty . Now since the happy Establishment of King William on the Throne , I suppose you and Dissenters are agreed in your Loyalty . But some Jacobite would , if he durst , ask you , How you could dispence with your Doctrine of Non-Resistance and Passive-Obedience , and your Subscription , That it 's not Lawful , &c. But Dissenters do heartily Bless God for such a Revolution . And for Mr. Jolly's Speech , and Dissenters Addresses at that Time you mention ; there was none presented , nor did Mr. J. make a Speech . 2. Farther , I had said , Lev. pag. 9. What are they to be Blamed for ? Are they to be Blamed for their Fasting and Praying ? Did they use Popish Exorcisms , or Popish Ceremonies ? Now to prove they had done nothing to be Blamed for , in their Fasting and Praying ; because whether it was a Cheat , or whether it was a Natural Distemper , yet they supposing and believing here was a Devil , and the Man really being under a great Affliction , they Fasted and Prayed ; ( according to the Advice of St. James , Chap. V. If any be afflicted , let him Pray . ) And what is here to be Blamed , or what was here done tending to Popery ? Now what say you now ? 1. You blame their Prayers , because they were upon a Supposition ; and would justify Papists Prayers to Saints . 2. You charge me with misrepresenting your Words , and with Fabulous Stories . Obj. You say , If the Supposition be false , the Worship is Superstition . And by asserting this , I am a Friend to Quakers and Papists , if a Supposition be the Ground of Devotion . For Papists pay Adoration to the Sacrament of the Altar , on the belief that Christ is personally there ; and they Pray to Saints and Angels on supposition they can hear . Lett. to Apost . p. 6. With several impertinent Reflections , nothing to the Argument . Sol. To this I say : 1. Mr. J. and the rest did not make a Supposition of it ; for they did verily believe that D. was a Demoniack ; and thought there were the same Symptoms with some Demoniack in the Gospel , which ( I remember not that ) you have offered any thing against . 2. But because I said , they Pray'd on that Supposition , that Dugd. was a Demoniack , they were not to be blamed therefore . I answer , That all Worship upon a Supposition , is not Superstition . For their Prayers were not Supersticion : Because , 1. Their Prayers for Dugd. were to a lawful Object , God , in the Name of Christ ; and not like the Papists Adoration of the Sacrament . Now here some Fanatick would fall upon you , and say , Whether is more excusable , he that adores the Sacrament of the Altar , that believes Christ is there Personally , &c. or he that adores the Altar , or before it , when Christ is not there , either Personally or Representatively . Unless they suppose him there , when there is no reason to believe it , this indeed is Superstition with a Witness . 2. Dissenters Prayers were not only to a Lawful Object , but for a Lawful Thing ; that God would release an afflicted Man , and one they thought a Demoniack , from the power of Satan . And that their Prayers were not Superstition upon this Supposition , may appear by alike Instances ; as , suppose you be absent from your Wife and Children , I hope you Pray for them when at a distance , supposing and believing them to be alive ; but it 's possible at the same time some of them may be dead , and you know it not . Will this Supposition , which is not then true , make your Prayers Superstition ? K. Ch. II. was Pray'd for publickly after he was Dead , for it could not be known at this distance . Were your Publick Prayers then for him , Superstition ? Obj. 2. You charge me with misrepresenting your Words and Fabulous Stories , Pag. 5. because I had said , That you deny , that a Natural or Preternatural Distemper can be attended with a Devil ; and that it was no good Argument to prove that Dick's was no Possession , because a Distemper . Lev. Pag. 7 , 8. Sol. 1. I did not say these particular Words were yours . But I 'll tell you why I judg'd the Argument to be yours : 1. From P. 22. of Sur. Imp. to P. 28. you go about to prove Dugd. 's Fits to be a Cheat , or that there was nothing in his Fits , but what was Natural . Doth it not hence follow , that here was no Devil ? Which to prove , you fetch in the Authority of Dr. Willis , Ratcliff , and Buckley . Ratcliff saith , Pag. 30. These strange Gestures and Actions were not Diabolical , but Preternatural . Whence you draw this Conclusion ; You see by the help of my good Friends , I may hope to parallel the Surey Gambals , and satisfy all unbiass'd Persons ; from the Symptoms that attend Convulsive Distempers ; of what ? That for any Feats shewn by Dick , there was no necessity for , and therefore no reason to admit the presence of Rich. Ludicrous Daemon , to Play the Merry-Andrew . Sur. Imp. Pag. 31. Now this was either to prove from these Medium's , that it was a Cheat , or Natural Distemper , and therefore no Daemon ; or it was not . 1. If it was not , to what end was it produced ? and what signifies your Authorities ? For I have told you , it might be a Cheat and Combination , and yet a Daemon ; as in the Case of Ananias and Sapphira ; and be sure there was a Distemper , as in those Demoniacks in Mat. 17. and Mark 9. And if this was all you intended to prove , why do you lay such heavy Charges against the Dissenters , for believing here was a Daemon ; which you say , but do not yet prove , is an Imposture , and not to be believed to be a Daemon ; but a wild Story . 2. If it was to prove that there was no Daemon , which your Words above seem to imply , then my Charge is not unjust . And if your Whalley-Sermon advance the quite contrary Opinion , as you say , Lett. p. 5. which contrary Opinion is , if I mistake not , That because a Distemper , therefore attended with a Devil ; and that you affirm , that Natural and Preternatural Distempers may be attended with a Devil . And if this be so , you quite give up the Cause . And why here might not be a Daemon , ( for you have no other Argument I can find ) I yet understand not from you . Thus you kindly gratify the Dissenters ; and with the leave of your Concession , they may ( if they please ) still believe a Surey-Demoniack ; only you severely treat them about Matters of Fact , and the manner of their Management of the Affair . And indeed , if you had in the Spirit of Meekness , blamed them for it , and admonished them as mistaken Brethren ; ( tho' you be not their Diocesan ; ) and not Hectored , and treated them with so much Scorn and Disdain , to render them and their Party contemptible , I would not have blamed you . But , I admonish , I admonish , I admonish ; and then immediately , Take them Derick ; I like not . Meekness and Forbearance , is better than a Word and a Blow . The Apostle's Canon is better . Gal. 6. 1. CHAP. II. Nor of Superstition . HAVING vindicated Dissenters from your Charge of Errours tending to Popery , I proceed farther to vindicate them from your Charge of Superstition ; which was undertaken , Lev. Pag. 10 , 11. Now you say I impute to you , The charging Dissenters with Superstition , but produce not so much as one Place in all your Book , to Prove this Charge . Lett. pag. 6. To this , Mr. Taylor , hear my Defence . 1. I did , in the Lev. p. 10. give you part of the Words where you charge them with Superstition , in different Characters ; and , but that I grudge the toil of transcribing your Sayings , I might have added more . But now I will let the World have it . In your Preface , p. 1. This Trade which you have learned from the Papists , was designed to ensnare honest and well-meaning , but easy People ; ( here you judge Hearts ) for since neither you nor they can justify by Arguments , ( here is their Ignorance ) your Superstitions , ( here is the present Charge ) and Divisions from the Established Church ; ( here is the next Charge ) you were forced to fly to little Shifts and Tricks , that by working on weak Peoples Fancies , you might win those to your Party by Craft and Wiles , ( here 's another Charge ) which you could not by Reason and Religion . Now let any impartial Man judge , whether I , or you , my unfriendly Friend , are to be blamed . Is there no Word in all your Book , nor one Place to prove the Charge ? I think you are too young to need Spectacles , else I could very well afford to buy a pair , to read your own Book ; provided I might be saved the trouble of Transcribing . But at last , you honestly confess the Charge , Lett. p. 6. but with some unmannerly Rhetorick , which is no Logick . But you have a High Charge against me , Pag. 6. which I must not over-run ; and it 's no less than BLASPHEMY . I perceive I must be at the drudgery of transcribing again , or else you will say , I produce not one place in your Book , to Prove this ; and then they that read your Book , and not mine , will say I belye you . Now your Charge is this . I must rank him either amongst the Class of Ignoramus's , or I must make him to Blaspheme CHRIST . Lett. p. 6. Really Mr. T. I will give you leave to call me an Ignoramus a thousand times , rather than to Blaspheme Christ ; tho' I should hear of it out of Pulpits and Coffee-Houses , &c. as once befel a Jury , because out of Compliment to their Superiours , they would not find innocent Persons guilty , were called Ignoramus's . And to make me Blaspeme , you never shall ; I hope I should rather suffer my Tongue to be pull'd out of my Mouth . But I suppose you mean , you will prove me a Balsphemer . And if that be it , put in your Charge , and I will answer . And let 's put it to an impartial Jury . O Yes ! hear the Indictment . If the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify wholly , as he saith , a Fearing of Daemons , or Worshipping of Devils ; CHRIST himself being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17. 18. Let him tell me , if according to his Exposition of it , the Fearing of Christ may not be expounded by Jews and Pagans , for worshipping of Devils . Lett. p. 6. And what then ? Am I a Blasphemer ? GOD Forbid ! Now Gentlemen , hear my Defence . 1. Take notice , he falsly accuseth me . I did not say the Greek Word signifieth wholly a Worshipping or Fearing of Daemons . The Heathens did take it in a good sence , with respect to their own Daemons , which they worshipped ; yet in this very Place , Acts 17. 18. they took it in a bad sence , as a strange Daemon ; as when we say a False God ; and Paul so took it , Verse 22. 2. I will yet tell you for once , seeing you ask it , Whether Fearing of Christ , may not be expounded by Jews and Pagans , Worshipping of Devils ? I say , it may by them be so expounded , wickedly . Nay I 'll tell you more ; that they call Christ here , in Acts 17. 18. a Daemon ; and so did the Jews , Joh. 8. 48. But pray' Friend what 's that to me , that Jews and Pagans blasphemously call Christ a Daemon ; or the Worshipping of Christ , the Worshipping of Devils ? Did I ever call Christ a Daemon ? 3. Do you think that Jews and Pagans did rightly call Christ a Daemon ? Or is this one of his Names ? ( I hope , not to Bow the Knee to , when it 's pronounc'd ; ) for then indeed your Accusation of Blasphemy might have had some Colour ; and so to worship a Daemon , might be to worship Christ . And then to have called the worshipping of Christ in a good sence , as a true Object of Worship , A Worshipping of Devils , would have been Blasphemy . 4. But again , if you think that Christ was properly and truly called a Daemon , then Paul was as great a Blasphemer after his Conversion , as before : For he called the Pagans Worship , a Sacrificing to Daemons , not to God ; and he would not have the Corinthians have Fellowship with Daemons . 1 Cor. 10. 10 , 21. What Paul ! Would you not have Men to worship Daemons ? Why Christ is a Daemon , and I hope we may worship Christ . 5. Now according to your Logick , you might very justly charge Dissenters with the greatest Villanies and Blaspemies . What Wretches ! offer to cast a Daemon out of Dicky ? VVhy Christ is a Daemon , ( by a very good Token , Jews and Pagans call him so , and used the word properly ; for Mr. T. hath told you , Christ himself is so called , Acts 17. 18. ) And cast out Christ ? So Paul comes under Correction , by such a Reason . VVhat , have no Fellowship with Daemons ? VVhy Christ is a Daemon , and must we not have Fellowship with him ? ( Is this the Reason , why some in the Pulpits cry out against Dissenters , for talking of Communion with Christ . ) Nay Christ himself will come under Correction of Jews and Pagans , and Mr. T. for he cast out a Daemon : Did he cast out Himself ? Such Divinity is like Christ Eating Himself . And now Gentlemen , without Favour or Affection , Give in your Verdict , VVhether am I , or my Accuser , more Guilty of Blasphemy ? I remember a Story ( for a diversion ) of a young Scholar in the University , when examined , what he remembred of a Sermon Preached by the Head of the Colledge ; the said Head of the Colledge asked him , what was first , second , or third Grace that he had mentioned to one , being asked , VVhat was my second Grace ? the Boy answered , Ignorance : No , said he , That 's thy Grace , it 's none of mine . So I fear the Blasphemy will be Yours , not Mine . Mr. T. I would not willingly lay any thing to your charge unjustly ; and therefore I read , and read again , and thought to see if I could put any other more favourable Construction upon your Words ; and I am apt to think , ( in Charity to you ) there is some Mistake , either in Writer or Printer . But the Charge being of so high a nature , I cannot tell how it can be proved in what you have said , but by this meaning , which is partly expressed , and partly necessarily implied in your Words , without forcing of them into Nonsence . And if I mistake , I will once more beg your Pardon , ( provided you quit me of so heinous a Crime ) altho' you very unkindly denied me once before , when I desired it . For I perceive your Pardons are as hard to be obtained for Love , as Popish Indulgences , or an Absolution for some Folks without Money ; unless it be to Scotch Converts . One thing more , under this Head. I did tell you , that some Persons would retort upon you the Charge of Superstition ; for doing things in the Worship of God , which are neither commanded by GOD or Men ; and are not necessary Circumstances of Decency or Order . And it was Queried ; Where are you commanded , to Bow to the East ? or before the Altar to make Curt'sies ? Where commanded to stand up at Te DEUM , Benedictus , Magnificat ; or at Reading of Psalms ? and bouncing and racketing , Priest one Verse , and People another ? is this for Edification ? Lev. p. 11. I have sought for an Answer , but yet find none ; for which in Civility I thank you , for easing me of so much Pains , of transcribing your Answer , and Replying ; which I could easily have done , by the very Authority of a B. s Articles of Enquiry , into these Crimes before-mentioned , and some other Probation-Ceremonies of the same nature . Farther , doth not he transgress a Rule or Canon , that goes beyond what 's commanded , as he that comes short ? Else , what a Gap would this open to an Inundation of Heathenish and Popish Rites , in the Worship of GOD , and all the Offices therein ? For why not Salt , Spittle , and Cream , and Chrisom in Baptism ? Why not Crossing upon Crossing in all Parts of Divine Worship ? and many other ridiculous Fopperies used in the Church of Rome . And for ought I know , if the Parson , Vicar , or Curate have a mind to use them , he may do it as lawfully , as Bow at the Altar , Stand-up at Te Deum , &c. and Racket the Psalms ▪ which are no way for Edification , nor are commanded by the Ch. of Engl. And now I think I have cleared my Self from being a False Accuser and Blasphemer , and Dissenters from Superstition . And leave you to vindicate your Self , or those that use Uncommanded Rites and Ceremonies , from the Crime of Superstition . Rom. II. 1. And if Silence to what was offered in the Lev. be Consent , I know on what Hand Superstition lyes , by your Consent . CHAP. III. Nor of Schismatical Divisions . NOW I proceed to your Charge of Divisions ▪ and am glad , you have once Acknowledged , That I Charge you not Unjustly . I endeavoured to Clear them from Sinful , Schismatical Divisions : And what say you to it ? You say , I pretend not to Vindicate them , as in other Cases , from the Guilt of it ; but endeavour to Justify them in it . Lett. p. 7. To this I say : 1. It 's true thus far , That I vindicate them not from some Divisions ; but justify them : i. e. Going to another Place , from your Church of Wigan to Billinge-Chapel or St. Elms. for I think I need not , I understand no Crime in either ; and I gave you my Reason . 2. I justify them from Divisions in Doctrine , from the Establish'd Church ; for they Subscribe all the Articles concerning Doctrine , and do not Preach against them when they have done . And so they divide not from you in Doctrine . Obj. But Corah , Dathan and Abiram , &c. did Subscribe all the Artiticles of the Jewish Faith. P. 8. And what then ? Sol. 1. I have very often heard of these three Men , ( as pertinently may be , as that of Rebellion being Witchcraft , which was Saul's Sin ; ) and I think them as bad Men as you can . But if really they Subscribed the Articles of the Jewish Faith , then in That they were neither Hereticks nor Schismaticks . 2. Dissenters say , They separate not from their Lawful Church-Governours ; and 'till they be proved such Separatists , they are not to be charged with sinful Divisions . Obj. But you call their Conventicles Schismatical , P. 20. Sur. Imp. and their Divisions , Unchristian . P. 69. Ibid. Sol. You may call their Conventicles what you please ; but it 's one thing to say , and another to prove : For I remember not any thing Steely enough to force such a Conclusion , and Flinty Words will not do it . Obj. Again , you are about it , and about it ; and say , Hark my Friend , are not your Divisions Unchristian ? Do not your Conventicles make a Division ? and so are Schismatical ; for these are both one . Sol. Here 's Learning , to puzzle Dissenters ; but I dare venture it with some of the Lower Classes in Mr. Frank. Academy to Answer ; will he not presently say , Syllogizari non est ex Particulari . Then I 'll venture to tell you , that All Divisions are not Unchristian , nor Schismatical ; for if so , then they that in this Diocese divide from Chester-Cathedral , and go to worship God in other Churches and Chapels , are Unchristian and Schismatical . But I suppose you have some other Meaning . Obj. But , Its Dissenters Divisions are Schismatical and Unchristian . Sol. 1. In Answer to this I had given , Lev. p. 12. A Learned Man , no Dissenter , had call'd Schism an Ecclesiastical Scare-crow , and you call him a Socinian . But what 's that to Dissenters ? He was certainly a Ch. of E. Man. And let him be Socinian , Arminian , Calvinist , Papist , Millenary , in Doctrine ; if he hath but a large Swallow , and can but Subscribe the Articles in Dr. Bramhall's , and some others new-invented Sence ; and say he doth it Ex Animo , he is no Schismatick . And yet Heretick and Schismatick seem with St. Paul to be the same , 1 Cor. 11. And if Dissenters durst but say what they believe not , they would be no Schismaticks . 2. I told you , Lev. p. 12. That I had often heard and read , Protestants excuse themselves from the Guilt of SCHISM , which the Church of Rome charges them with , as you do Dissenters . Because that Church required as . Terms of Communion , things doubtful , unlawful , and sinful ; and make the Papists the Schismaticks , who are the culpable Cause of Divisions ; and produce Rom. 16. 17. And I am apt to think , that if those that have the Rule in the Church would impose no other Terms of Communion , but what Christ the chief Ruler hath enjoyned , all serious Christians would live in Unity , tho' not in every thing in Uniformity . And what Authority any have , to impose more than Christ hath , I am yet to seek . And this would be a Means to take away all Causes of Divisions , amongst the Pious , and Humble , and Charitable CHRISTIANS . But for the Prophane , Irreligious , and Immoral , they will readily comply with that Party which either indulgeth them in their Lusts ; or are most easy in overlooking , or censuring their Crimes . And if any others be unruly , in breaking that Unity and Concord which Christ hath bounded , let the Pastors of the Churches , according to Christ's appointment , make use of the Spiritual Sword committed to them ; and then , Valeat , quantum valere potest . And for those Enormities peculiarly under the Jurisdiction of the Civil Magistrate , let them use their Sword , for the Punishment of Evil-doers . 3. Dissenters think the Protestants Arguments against the Church of Rome , will justify their present partial Withdrawing from the Ch. of E. And of this their General Argument you take no notice , tho' you had said , They cannot by Arguments justify their Divisions . Pref. p. 1. Surey Imp. The Ch. of E. have it in their Power at any time , to remove the Schism so much complain'd of . Take but away all that Christ hath not commanded , as Terms of Communion , and the Schism ceases . And it 's hard , that Men should make those things Sin , which God hath not . CHAP. IV. Nor of Ignorance . THE next Charge . They cannot by Arguments justify their Divisions from the Establish●d Church . In Answer to this , two things were said in the Lev. 1. Many Dissenters do not totally divide from the Establish'd Church ; they frequent their Publick Assemblies , hear the Word , join in their Prayers , and some in the Lord●s Supper , and in all things that Christ hath enjoyned as Terms of Communion ; and leave them only in those things they think to be unlawful , that are of meer Humane Institution . 2. It was also said , That Dissenters are not so ignorant , but they have something to say for themselves . And four Arguments were produced . And what do you say ? 1. You acknowledge , You charge them home with Ignorance . Pag. 12. and , That you are still of the same Mind . And give your Reasons , why you charged them with Ignorance ; because they could not understand Arabick Characters , and some Cyphers , and suffered a Female-Friend to be call'd Ishcol ; and at last you crow , What saith my Friend ? Profound Silence ! And you say true in that ; for I never undertook to meddle with Matters of Fact. And it was only undertaken to vindicate them from Ignorance in matter of Argument , to prove that they can justify themselves from the Charge of Divisions , &c. But for Matters of Fact , I am still of the same Mind , and I will not meddle , tho' you call me Ignoramus for it ; but shall leave it to Mr. C. and you , if you think it worth the while to wrangle it out ; for such Pedantry is no way edifying to me . 2. But what say you to their Arguments I am content here to attend a Tryal of Skill . Obj. 1. Their first Argument was : They cannot think it lawful for any body to command things in the Worship of God , of the same nature , use , significancy and end , with God's own Appointments ; when there is no difference , but God Commands the one , and Men the other ; and make them necessary Terms of Communion . And they instance in the Cross about Baptism , a Humane Sacrament . Lev. p. 12. Sol. To this you say : 1. If I knew not the Doctrine of the Church of Eng. I am still an Ignoramus ; If I do know , 't is a damnable Scandal . I shall be now gored sure , with the one Horn ; yet I 'll go on , here 's yet no Blood. Of this afterward . 2. They calling the Cross a Humane Sacrament , you are in a Huff , and cry out , A Humane Sacrament ! Prythee Friend talk Sence . Repl. I reply , pray you Friend be not too hasty ; I perceive you know not who you speak to . But I 'll not take ill your Familiarity , provided you will have Patience to hear my Defence . For I cannot easily be perswaded I talk Nonsence ; if I find I have done so , I 'll ask Dissenters Pardon , for representing their Arguments in Nonsence ; and it shall be hard but you and I will part Friends about this Matter . Mr. T. Why may not I , betwixt you and me , call the Cross a Humane Sacrament ? 1. You are Book-learned , and therefore know the general Notion of a Sacrament ; you know in the Greek it signifies a Mystery ▪ and amongst the Latins it was a Military Term , something like our Press-Money . Now suppose I should say , there are Sacraments Humane , Divine , and Diabolical , I hope you would not again accuse me of Blasphemy . Now the Heathens Mysteries and Sacraments were Diabolical , because instituted by the Devil , who enjoined them by his Oracles . The Romans Sacraments of old were Humane , whereby they engaged their Soldiers ; tho' may be sometimes , by some of their Religious Ceremonies , as an Oath for Confirmation . However , they were but of Mens Institution . But there are other Sacraments amongst Christians , of which Two are of Divine Institution . But pray' what are the other Five , which the Papists add ? Why will you not admit them to be Sacraments ? Is not one Reason , because they are but of Humane Institution ? And what Contradiction in Terms , if they be called Humane Sacraments ? At best , the Cross is Divine in its End , Use and Significancy , but Humane in its Institution . But if that Term will not yet please , I told you we would yet part Friends , or it shall be your Fault ; for I love not to contend de Lana Caprina . Therefore , if you will , call it a Humane Appointment ; and then , Is it lawful for any body to command things in the Worship of God , of the same nature ? &c. Obj. 1. And now Dissenters say , the Cross is such a Humane Appointment ; and how do you answer this ? Sol. I might have found the Cross in Baptism to be no Humane Sacrament , if I would have consulted Can. 30. p. 14. say you . Repl. Sir , I am not so prejudiced against the C. of E. but I will very willingly hear what she can say for her self ; yea I would justify her as far as I am able . And if you knew me , I think you would not be so harsh in your Censures of me . Therefore that I might not be partial or unjust , I did consult her Rubrick , and Offices , and Canons , particularly Can. 30. and this you will find anon . Obj. 2. Their second Argument was , They think it not lawful ( some of them ) to kneel in receiving the Bread and Wine in the Lord's Supper . Sol. To this you say , My Friend is bewildred , &c. and you ask me a very important Question , Do the Papists receive Wine in that Sacrament ? Now for this time , rather than fall out with you , I 'll answer you , The Papists do receive Wine in that Sacrament , unless the Priests be no Papists ? Just such a Learned Question once was asked , in as good earnest as yours . Pray' Sir , will you tell me one thing ; What 's that ? Is the Pope a Papist ? Am I now bewildred ? Having told you of Dissenters Offence at Kneeling , I thought good to conceal their Argument ; not that they are contemptible , but that I durst not Vouch for them ; and so eased you of the trouble of Answering them : Yet desired modestly your help to answer one thing I had heard some of them object , which I could not answer my self . Obj. The thing was this . Some of them think it hard , that for doing , or offering to do as the Apostles did at the Sacrament of the Lord●s Supper , they should be peremptorily denied that Ordinance : When by the same Reason , if the Apostles were on Earth , and offered to do as they did , even in the Presence , and with the Approbation of their Master , they must be denied it . Now really Mr. T. you are very unkind here ; for you give me no help to answer them ; but twit me with my Ignorance , when I had confessed it in this Case ; and had told you , I was not able to answer them . Was this ingenuous ? When in earnest , I would have thanked you , according to promise . But what say you to this Scruple of Dissenters ? Sol. You cry , A sad Story ! if it be true ; and is this all ? No , here 's more . When-ever you can prove that the Apostles used the Posture that the Presbyterians now do , I will engage our Church shall indulge you and your Brethren in the capricious Liberty of their pretended Consciences . Really , a great and kind Undertaking . For my self , you know , I need not the Indulgence ; but I should be glad of it , for honest Dissenters sake . Yet I much question the Performance . For , if you should give it to any that Kneel not , the Penalty is Suspension , by Can. 27. And I doubt you would scarce run such a Hazard , for the capricious Scruplers . Repl. Yet I fancy the Presbyterians will say , They do use the same Posture , for they Sit : Which was their Table-Gesture . You will say , I know the Apostles Posture was Discumbency ; or a kind of Leaning and Lolling in one another's Bosom . But again they will say , Whatever the Manner was , whether cross-leg'd , or with their Feet under them , or Leaning sideway on their Elbow , still it was Sitting however . Yet still my Scruple remains . For if Christ's Apostles were now on Earth , and would receive it in the same Gesture they did receive it from their Master , and not Kneel , they must be denied it , by the C. of E. on pain of Suspension . For let Men be never so pious , holy , and good , they must Kneel , or else be left in the same Predicament with the most prophane Drunkards , Swearers , &c. Yea much worse , ( which I almost tremble to write ▪ ) for these , if they will but Kneel , cannot be denied ; nor are they , that ever I heard of . Obj. 3. Dissenters Third Argument . The imposing and tying of Men to a particular Form of Worship , ( without Authority from God ) from which none shall vary , is an Invasion of GOD's Prerogative ; and an Impeaching of his Wisdom ; as if Men knew better than himself , what Form or manner of Service were fittest for him . And what say you to this ? Sol. 1. You tell me of a Parliament , &c. Repl. But I think Dissenters here meddle not with Parliaments , but with the Ch. of Engl. in their Canons and Book of Common Prayers , and other Rites and Ceremonies , &c. Sol. 2. You say , I am a pleasant Spark indeed ; and then ask me another grave Question . Tell me , is Reading GOD's Word , Repeating his own Commandments , Professing our Christian Faith , Addressing our selves to him in his beloved Son 's own Name , making Laws for him to obey ? Repl. I answer , this is not making Laws for him no obey . But why did you ask this Question ? I could also ask you Questions ; but why should we trouble our selves and others , with asking and answering impertinent Questions ? This looks like a Blind , to escape the Force of Dissenters Arguments unobserved . For they will say , 1. That it's Terms of Communion which God hath not commanded in his Word , and it 's the Ch. of Engl.'s Form of Worship , which they mean , which is imposed ; which God must have , or none ; and which all must use , or be punished . This is making Laws , for God to obey . 2. For Reading of God's Word , and Praying in his own Son's Name , they do constantly so Worship God , because God himself hath enjoined it . But what 's this to their Argument ? I think I may promise , in behalf of Dissenters , If the C. of E. will impose no more on them , than these necessary things , they will chearfully obey , and thankfully comply . 3. But if God must not have his Worship in Baptism , unless the Minister do also Sign with the Sign of the Cross ; and God shall not have his Worship in the Lord's Supper , unless Men will receive the Bread and Wine Kneeling ; or if God shall not have his Worship in Prayer , unless the Minister say over so many Pater-nosters , and observe so many Ups and Downs , so many Cringes and different Postures , in one and the same Service ; Standing up at the same Scripture read at one time , not at another ; Saying Aloud at one time , not at another : Then Dissenters think this an Imposing upon God , making Laws for him to obey ; and that with a Penalty ; for he must have this , or none . And 'till you have fairly answer'd this , I shall not think Dissenters so Ignorant as you represent them , As not to be able by Arguments to to Justify , what you call , their Superstitions , and Divisions from the Established Church . Sur. Imp. Pref. p. 1. I must again be tormented with answering a wise Question , or else I shall disoblige you , and forfeit the kind Appellation you give me , of Good Man. Friend , what 's this Cramp Question ? Qu. Pray' tell me , ( this is mannerly ) what you call them , that make God to be content with whatever comes next their Tongues-end ? Lett. p. 15. Answ . 1. I answer , If Men Swear and Lie , or Engage themselves in the Name of God to do any unlawful thing , or rashly take an Oath , without any regard to the Matter , whether right or wrong ; or whether they know what it is , or not : Yet rather than lose their Preferment , will say what comes next Tongues-end . I 'll give you leave to name them ; and it shall be a very hard one , if I consent not . But not to escape in the dark , I will be open with you . Answ . 2. If in their Prayers , any make God content with whatever comes next to their Tongues-end , and not from their Heart ; I think , with your leave , they cannot make God content with them ; for he requires Truth in the inward Parts . And if you will , call them Takers of God's Name in vain . Qu. Yet another Question . How I 'll call them , that will not be at the pains to compose a Sober Form of Worship for God , but too often foam out their own Shame , and yet are not ashamed to entitle it to , but will needs have God admit it , for the Groans of his Spirit . P. 15. Answ . 1. If you mean by Sober , a Grave and Serious Form of Prayer , if any Person do Compose a Form in apt and pertinent , intelligible Words , fit to express the Lawful Desires of the Heart , and to raise their Affections of Hope and Confidence in God , I would highly commend them . But if they should be so in love with their own Prayer , as to tye all others to their very Words , and none other ; especially if they mix with their Form uncommanded Rites and Ceremonies , under a pretence of Decency ; I would say they are proud and conceited , and assume an Authority that doth not belong to them . Answ . 2. I did never hear any such Prayers , as you speak of ; nor any affirm , that what comes next Tongues-end , or that foam out their Shame , and call them , the Groans of the Spirit . But I doubt too many say and read their Prayers , only at their Tongues-end ; that have no more to think of , but how to Turn-over their Book-leaves , and Read right . Answ . 3. If any Minister in Publick conceive a Prayer , and speak it in apt Words , ( especially in Scripture-Words ) with Humility and Reverence ; and the Matter be Lawful , and in the Name of Christ offered up to the Throne of Grace , I would very heartily say Amen to it ; and believe God will graciously accept it from an honest Heart . And 't is strange , that Ministers should be discouraged from Improving their Gifts , either in Composing or Conceiving such Prayers , as ( I think ) have been found by Experience , so much tending to Edification and Consolation ; and ( I suppose ) so esteemed formerly , by the most serious Men of the C. of E. who , 'till of late , constantly used them in the Pulpit . And some B's put it into their Articles of Enquiry , at their Visitations : Do you know of any Parson , Vicar , or Curate , that never Pray before their Sermons ? The restraining of which , or discouraging at least , is thought by some one Occasion of so many raw Divines , weak and ignorant , while they need no other Qualification to perform their Office , than to be able to Read well ; that being the chief Work. And for Preaching , the Reading of Homilies and other Mens Sermons , recommended by a R. R. B. to Young Ones , with a Grace , or with the Spirit of Confidence , ( as a Dignitary used to Pray , in a composed Form ) is sufficient . Tho' this is by others thought a Discouragement to Industry , and an Occasion of Sloth , Idleness , and worse . Obj. 4. The Fourth Argument of Dissenters was this , Lev. p. 13. Some of them think it no less than Sacriledge , to transfer the Ends of God's Sacraments to their own Appointments : For they think we are Baptized , in token , hereafter we shall not be ashamed , &c. And that Baptism is the Honourable Badge , whereby the Infant is Dedicated to the Service of Him that Died on the Cross ; and should not be attributed to the Sign of the Cross . What say you to this Argument of Dissenters ? Answ . 1. You say , That Baptism is perfect without the Cross , Can. 30. and you say true . But they will Reply , Repl. 1. They therefore think it unlawful for Men to add something of their own , to that which is well and perfect already , according to Divine Appointment . Pray Friend , for once , let me ask a Question . Quest . What is Crossing good for ? Sol. Why you 'll say , It 's an Honourable Badge , whereby the Infant is Dedicated to the Service of Him that Died on the Cross . Repl. 2. This is another thing , Dissenters are offended at : That the same Honour should be put upon an aerial transient Sign of the Cross , of Men's Institution , that belongs to Baptism , a Sacrament of God's Institution . And they think it inexcusable Presumption and Arrogance , to set a Man's Badge , Cheek by Chawl , with Christ's Badge . Answ . 3. You say , The Canon refers not to the Sign of the Cross , more than Baptism . Repl. 3. But the Canon speaks only of the Sign of the Cross , when it says , It 's a Lawful outward Ceremony , and Honourable Badge , &c. Dissenters have objected , These Ends of Baptism should not be attributed to the Sign of the Cross . The Child is Dedicated already by Baptism , and therefore needs not , should not be Dedicated by the Cross . Answ . 4. To this you say ; I should have given this malicious Reflection a hard Name , but that I pity my Friend's Ignorance . Repl. 4. Truly Mr. T. it 's not well done to pity , and give no help to Answer Dissenters . I doubt something pinches , that provokes you . But may be I may have some Relief ; for , Answ . 5. You say , Dedicate , among other things , is to Deliver up , with some Solemnity , what belongs to another . And so the Child , by the Sign of the Cross is solemnly Dedicated to Christ , to whom he doth belong by Baptism . Rep. 5. This is fine indeed : The Child is Dedicated by the Cross , who was before Dedicated by Baptism : So you take upon you to mend what was perfect before . And this is another Instance of your impeaching the Wisdom of GOD. Lastly , Dissenters said , That Infants are Baptized , in Token hereafter , they shall not be Ashamed , &c. and so should not be Cross'd for the same thing . But you have Cross enough , and say nothing to this . Now suppose a Person comes , with Authority , under the K.'s Broad Seal , to Execute an Office ; and some Man should come and say , You shall not act , unless you have my Seal also . Would not this be accounted a Crime of an high nature ? And if you will not take it ill , I 'll tell you of a fifth Argument . They cannot Read that which tells you , the Angel Raphael was the Son of Ananias the Great . An Angel , begotten by Man ! and call it a Lesson ; and justify , That it 's either the pure Word of God , or , that which is agreeable to the same . But every body is in haste to over-run this . CHAP. V. Nor of Knavery ; nor the Author Guilty of what Mr. T. accuses him of . ANOTHER Thing charged by you on Dissenters , was , Knavery . To this you confess the Charge ; but say , So conscious is he , that he cannot acquit them of it , that in his Book he drops it . P. 15. Now I 'll tell you , why I dropt it . 1. I found a General Charge of Knavery ; Sur. Imp. Pref. p. 1. This their Knavery , as well as yours , was discovered . But I found no particular Instances : And would you have me to forge for you Instances , to prove your General Charge . 2. I looked upon your word Knavery , as only Billinsgate-Rhetorick ; or a Malignant Reflection upon the Party ; where I thought you very unjust , and therefore dropt it . And you needed not to have given your self so much trouble , in searching your Book for all the Crimes , mentioned to be charged upon them ; all are in the very first Page of the Preface of your Sur. Impostor . And the next Charge of Injustice also , in Reflecting upon the whole Party of Dissenters , for the Miscarriages of a few . In Pag. 15. of your Lett. you say , There is one thing remains , and that most plausible in all my Friend's Book , that I have charged on the whole Party , the Miscarriages of a few . And farther you say , Tho' my Friend lay this to my Charge , yet he produceth not one Instance . Now Mr. T. in Answer to this , I will shew you the Reason , why I accused you of laying the Miscarriages of a few on the whole Party ; and let the Reader judge , whether I have wronged you . 1. The Reason of the Charge , was from your Words in the Preface , Pag. 1. I must , say you , acquaint ( viz. the Reader ) that it 's an old Juggle that your Predecessors the Puritans practised ; but their Knavery , as well as yours , was discovered . Here 's Puritans and Dissenters , indefinitely . And Pref. pag. 3. The Party , I imagine , ceased from such Religious Interludes . By which we have reason to suspect , the Party to Play-over an Old Game . And P. 6. which you mention : If we be found tripping herein , we expose not only our selves , but our whole Party ; especially if the Leaders of them , as in the present Case , be conspiring with us , to promote the Intrigue . Now Mr. T. if you did not reflect upon the Party , what means th●se Expressions ? I would not willingly put worst Constructions upon Words . But let any impartial Man that reads this , and observes the whole Scope of your Book besides , judge whether you be unjustly charged with reflecting on the whole Party , for the sake of a few . 2. The Reason why I brought no Instance , you had before . But are you not to blame , to call a Man a Thief , tho you bring no Instances ; and the more faulty , if you can find none ? And yet you still go about to vindicate your Charge , and fall foul on the Dissenters , because they are not of your Mind , to think the Demoniack was a Cheat ; ( and your self charge not this upon Dissenters truly , unless you contradict your self ) and that they did not by some Overt-Act , Censure it . As if every idle Book and Story , published by Men of C. of E. and not Censured by an Overt-Act , did involve them in the same Guilt with the Editors . And you go on , here were 17 Ministers , one way or another , concerned in the Narrative . And what of all this ? Here were two Compilers of the Narrative ; but you charge them not with being the Authors of the Imposture , nor Contrivers of it . Six you call Assisters . How are they assisting ? Not to carry on an Intrigue or a Cheat , you are not so hardy as to affirm it . But they Fasted and Pray'd , or Preach●d , and what hurt in this ? Seven you call Attestors . But what do they attest ? Not the Truth of the Imposture , but they believe the Truth of the Affidavits ; and that D.'s strange Fits were by a Diabolical Power . And where is their Fault ? Believing Men , upon their Oaths and Declarations , who were Eye-Winesses , and whom they had no reason to suspect of Falshood ; attesting nothing but what many others saw , and which your self deny not to be true . Again , there might be 50 Hearers , and for ought I know , 500 Hearers and Seers at one time or other : Must these be all Dissenters , and Accessaries ? Some it may be , will say , It 's so much liker to be no Cheat , when all was done above-board ; and many , not only Seers and Hearers , but of the Witnesses , C. of E. Men. And when all 's done , how can you tell here was no Devil in the Case ? ( some Arguments looking that way , to prove no Devil , you disclaim ) And whether you have any more . I find not . And in fine , you Self quit all Dissenters from the Imposture , only so far as they were credulous , and were imposed upon ; and as guilty of Pride , and Vain glory , and Insincerity . And if they were credulous , it 's not the only Property of Dissenters ; for B. Hall , you hear , was so ; and tho you pretend his Youth , when the thing was done ; yet when he wrote his Book , he was old enough to judge ; and it 's probable had seen or heard of Harsnet's Book . But for their Pride , Vain-glory , and Insincer●ty , Lyes and Forgeries , which are all I remember you charge them with , ( excepting what hath been spoken to already ) if they , or any of them can be proved Guilty , ( which will be hard for some of those Crimes to be , unless you could see into Hearts ) then I shall heartily say Amen to your Prayer , That GOD would open their Eyes , that they may repent , ( the almost only serious Words I have met with in both your Books ; ) And I would pray farther , That God would Pardon them , tho' I doubt you will not . And now , whether Dugdale's Tricks were from a Cheat , or a Distemper , or from Possession , Obsession , or all these , I am not concerned . But something here was strange , and unusual , and unaccountable , by what I can judge from what all Parties say . But in one thing I take my self concerned , which is , whether the Word Obsession be a Ch. of E. Word ; for I had said , that it 's to be found in Can. 72. Mr. T. to this you say , p. 9. The Dissenters finding the Pretence there Censured , out of that Spirit of Contradiction to the Ch. of E. which they mostly act by , ( this is very charitable ) may be supposed not only to make use of the Word , but the Imposture also , which is there condemned . Here I confess I am bewildred , and by a croud of Words brought into such a Cloud , that I know not where to find you , or what you intend . Let the Canon 72 be consulted , and I find not , either , 1. That they made a Canon to condemn Obsession , Word or Thing , no more than Possession ; nor do they say it 's a Popish Word . 2. Nor do they condemn Fasting and Prayer , upon such Occasion ; but with the B.'s Licence , they may Fast and Pray ; as some did in Norwich , ( if I remember the Place ) with a Boy that was supposed to be Obsessed or Possessed ; ( Here was Prayer , upon a Supposition : For how could they be sure ? ) with the Licence of the then B. of Chester . And now take heed of Belying your Mother . And I wish ( not for any Virtue in a B.'s Licence ) for Caution , Dissenters had acquainted the B. or some others of the Ch. of Engl. and advised with more Learned Physicians , about this Case . Pag. 10. You charge me unjustly , Mr. T. in saying , I would make the World believe , that you were intimate to W. C.'s Intrigue . And tho' you never saw the Man , you might hear of his Hypocritical Carriage at Kirkham , where I suppose you have some Relations . And the things were not done in Secret , but generally known , and spoken of . And I had heard you were informed of his Tricks , about that Business ; and withal , that you said you would inform the B. which was honest . And it never entred into my Thought , that you were accessary to the Intrigue . I see your Eyes are not yet Cured , Prejudice is powerful . Again , I had said , P. 18. Lev. The B. of C. would never have connived at W. C. if he had known such things of him , &c. much less collated him . Here you catch me ; for it seems he was not Collated . Now I 'll easily confess my Ignorance and Mistake : For he being in the Place near two Years , I thought it rational to believe he was Collated , however the other word Connived you acknowledge . And if W. C. gave any good Satisfaction , or did any Penance proportionable to his Offences committed , so little a while before he went thither , I am glad of it . And being gone , you shall hear no more of him from me , farther than in my own necessary Vindication . But there are some Passages in your Lett. p. 12. you charge on me , as an Untruth ; viz. That I would insinnate a Licence to another Cure , viz. N. Chappel ; Mr. Taylor , this is your Untruth . I said he was Introduced , you say this is notoriously false . Pray' Sir , what is false ? Did he not Preach at N. Chappel ? and some tell me , sometimes at Manchester Church . But say you , Ibid. All that was done , was at the Importunity of the Presbyterian Party . You here take a Travellers Liberty . For the Presbyterians at Newton kept up their distinct Meetings all the time , and so did the Presbyterians in Mott Parish , and do still to this day . And is this like the Presb. Party importuning for him or Grey ? And then follows a doleful Story of a Vicar , &c. and I can tell you of another Story , Of one that in a Vicar's Church sate Weeping , while the Communion-Office was in hand ; to see the Symbols of Christ's Body broken , and his Blood shed ; tho' he must not eat of that Bread , and drink of that Cup , because he durst not Kneel . And what good Man had not cause to be grieved , when he durst not administer to such a Pious Man , as I believe he esteemed this to be , for fear of Suspension ? Now I return to your P. 18. and I am accused of bringing in an Argument , which you say is Mine , not Yours . To this , I would not willingly misrepresent what you have written , nor would I mistake your meaning ; but I ll tell you what led me so to understand you , and if I be mistaken , I 'll not persist in it . You , P. 32. of Sur. Imp. undertook to shew two things . 1. That Dugd. was not possessed by the Devil . 2. That if he was , he found no Benefit at all by those erroneously Religious Offices that they performed for him . 1. To the first I expected your Proof , and you go over his Tricks , &c. and at last conclude , P. 56. I can find nothing in our Surey-Spark , from whence we may conclude him a Demoniack . But then to gratify Ministers , I will suppose he was so ; and shew , 2. That he found no Benefit by their Prayers , &c. a very bold Attempt . Now how do you shew this ? First , you bring in Dicky as a true Prophet , who had said , They were not able to perform what they had promised . Then you bring in Dugd. the Father , saying , That after the Ministers had left him , he had several Fits. Then Walmsley says , Notwithstanding M. J. C. and others Preach'd and Pray'd by Ri. his Fits continued as violent as before , to the last Fit. Upon which you make this Inference , P. 57. Doth this look like casting out the Devil ? Now if this be not your Argument to prove your Assertion , I find none , viz. To prove , That Dick found no Benefit by their Prayers . Which was to be Proved . So you undertake to shew , what you either cannot , or will not . Again , I had said , What were those Offices which you call erroneously Religious , were they Fasting and Prayers ? If you exclude Fasting from being Religious Worship , ( Erroneously there is among the Errata ) Dissenters will not quarrel with you . To this you have a witty Reflection , P. 19. which I 'll leave to those that are disposed to make merry with your Rhetorick : But must tell you , Dissenters are not against Fasting , to keep under the Body ; nor as a Help in Religious Worship . And methinks this might have passed , when many C. of E. will not allow Preaching to be Religious Worship . Your next Witticism is ; If it was conceived in a Barn , viz. Prayers , it was the fittest Place for them to be begotten in . Good Sir , is the Worship of God any worse , because in a Barn ? Did not David worship God acceptably on a Barn-Floor ? 2 Sam. 24. 18 , 19. Was not a Stable the first place where Christ , after his Incarnation , was worshipped . Again , I am here blamed , for not having Wit to stop at a Proverb , but marr●d it with an Explanation . And indeed here you are in the right ; for if the Explanation had been mine , it had been marr'd . But I believe E. Johnston your Publisher , can assure you , ( and I wonder he did not ) that presently after he had received the Lev. he had a Note of Errata's , one of which was this ; P. 26. l. 19. After Sands , add an absurd Inference , vid. Ray's Prov. p. 195. Ibid. dele the four next Lines , which were not in the M. S. And who put them there , I cannot tell . Yet P. 21. I have a Flirt for something in my Lett. P. 27. That I am blind as Tobit . I perceive something pleaseth not ; but you have the Prudence to pass it over , and are in haste , as well as another of your Friends . And for Dr. Chew's Certificate I need not tarry , for Dick never had Fit after the first Dose . But you say , P. 22. I have a fling at the Largeness of Dioceses , in Lev. P. 18. To this you say , But he would do well to consider , whether he doth not by this spit in the Face of Christ , ( God forbid ) and his Apostles ; whose Oecumenical Provinces were something larger than the largest of our Dioceses . Mr. T. are you here in earnest ? Or you thought to try whether you could put a Trick upon your ignorant Friend ; if this latter , you should not have jested at the Name of Christ , when you bow at the Name Jesus . But if you are in earnest , to justify your large Dioceses , by the Examples of Christ and his Apostles , then you have spun a fine Thread for your self and many of your worthy Brethren . For if B's must have as large Dioceses as Christ and his Apostles , as a H. 8. would make merry with a great Revenue of B's Lands , and have something to say ; One B. in England is enough , and more than needs , when Thirteen will serve all the World. And then you and many of your worthy Brethren are like never to wear Lawn Sleeves . Yet I am not so wedded to my own Opinion , but if you can find One to succeed Christ in his Oecumenical Province , of the same Natures , Gifts , Wisdom , Abilities and Authority , for the Performance of the Function , I will not spit in his Face , but submit . And if you can find 12 Men with the same Commission , endowed with the same extraordinary Gifts , and so filled with the Spirit of GOD , as the Apostles , I 'll submit , and we 'll be Friends still . In the same , P. 22. you are in a Huff ; and I observe , where I need most of your Help , you are most out of Humor . I told you , Lev. p. 18. I had a Scruple about a Prayer in the Litany , used generally in K. J.'s time , who was a Papist , viz. That it may please thee to keep and strengthen in the true worshipping of thee , in righteousness and holiness of life thy Servant , our most gracious K. and Governour . And the Reason of my Scruple was , because Popish Worship is Idolatrous ; and it seemed hard for Protestants , to Pray that he might be kept and strengthened in Idolatry . To this you say , Is Popery such a mass of Idolatry , that there is no piece of true Worship in it ? Do they not worship God , &c. And was not this that True Worship we prayed God to keep him in ? Here you are in haste again , but I must tarry by it ; for my Scruple is increased , by multiplied Thoughts of some Things following . 1. By the by , I observe how tenderly you deal by the Papists ; their Worship is true , when Dissenters is erroneously Religious Worship . But let that pass . 2. I have been told , ( but not learned it from Mr. Frankl . ) that the Popish Worship is Idolatrous . 3. I have been told also by more than Dissenters , that Idolatrous Worship mixed with something of True Worship , doth defile the whole . And their Liturgy is Idolatrous , as denominated from the worst Part , ( and perhaps the greatest ) as a Drop of Poison in a Cup of Wine . 4. Doth not the Church of Rome Worship by their Breviary and Mass-Book , as the C. of E. by their Common Prayer , which they call Divine Service ? And is not their Missal and Breviary Idolatrous Worship ? Tho' in some part of it they pray to God in the Name of Christ ; tho' it may be , oftener to Saints and Angels , or to God through their Intercession . And is this a sufficient Reason to justify Protestants Praying to keep them . and strengthen them in the true worshipping ? &c. Yes , when it 's safe for you to drink a Glass of Wine with Poison in it , because it 's but a Drop ; but there is a great deal of Good Wine . 5. Do you think this of yours , was the Sence of the first Composers of this Petition ; that it might be Prayed for a Popish K. or Q ? 6. But here is implied a positive Assertion , that K. J. worships God truly , and not a bare Supposition . But if it were but upon Supposition , that you Pray thus for him , then it 's Superstition at the best , according to your own Doctrine . 7. A Papist will say , If our Worshipping God be such , that you can lawfully pray God to keep and strengthen us in it ; why did you separate from our Worship ? You 'll say , We separate not , so far as it 's true . And so will Dissenters say , We separate not from Ch. of Engl. so far as their VVorship is good ; only from uncommanded Rites and Ceremonies . 8. Did you not mean , when you Prayed for C. II. ( best of K's said many ) a Protestant K. that he might be kept and strengthened in the true Protestant Worship , or the Common Prayer Worship , and not turn from it . And must not the words still have the same sence ? Ob. But farther you say , Was not thus Praying for him , the best means to reclaim him from his false Worship ? A means , the best means , thus to Pray . Sol. 1. This might be pretended a means to keep him from turning Turk or Infidel , if the Prayer had been , to keep and strengthen him in the Christian VVorship and Religion . 2. Was not this liker to harden him in his false Worship ? when you at the same time acknowledge his VVorshipping , without Ifs or And 's , to be true , and pray that he may be strengthened in it . 3. VVould not this be an odd way to convert a Papist , by praying thus with him , and for him ? Lord keep him in the true worshipping of thee ; might he not say , I thank you Sir for your good Prayers , for I perceive I am already in the true Worshipping of God , and so have no need to change my Church . 4. But was this the best Means ? verily I think you are not so ignorant , but you can readily think of many better Means . And in my Mind , the one honest Priest of the C. of E. found out a much better Means , when he changed those words into such as these ; That God would direct ; and bring him into , and keep and strengthen him , in the true worshipping of him . In a word , Would it not be a strange hearing , for Men in the Liturgy to Pray for the Pope , that God would keep and strengthen him in the true worshipping of him ; and to say this is the best means to reclaim him . The Israelites might thus have prayed for Jeroboam , for Ahaz , &c. yea , may you not thus pray for the Turk , that God would keep and strengthen him , &c. If you say he doth not worship God truly ; yes , may it be answered , he owns the true God , and worships him . And this is the best Means to reclaim him from that part of his Worship that is false . The Sum of all is , If Men have but the Conscience to Subscribe to they know not what , that they never read ; or may have the liberty to put their own fancied Meanings upon things commanded , and subscribed to ; they may subscribe to the Alchoran , and make a shift to put a plausible Sence upon it ; ( as S. Clara , who makes the Articles of the C. of E. agree with the Articles of the Council of Trent ; ) and it seems may also lawfully pray for the Turk and Pope ; and say to God , That it may please thee to keep and strengthen them in the true worshipping of thee , &c. And according to Mr. T. as the best means to reclaim them from their false VVorship . Your last thing observable , is P. 23. where you justify your self for all your ill Words and hard Speeches ; from the Examples and Doctrine of Christ and his Apostles . Really Mr. T. this is a Boldness that some tender-hooft Men ( as they call them in derision ) would startle and boggle at . What , compare your self with Christ and his Apostles ? I 'll say this , when you know Mens Hearts as Christ did , when you have the Spirit of Discerning , as the Apostle had ; you shall have my consent , to call Men Hypocrites and Insincere , &c. Provided always you be not too hasty , as some of the Disciples were , Luke 9. 54 , 55. and be sure it be in a Good Cause , Gal. 4. 18. and that you have a Call to it ; lest some of your Brethren should blame you for arrogating to your self , from Tit. 1. 10 , 13. that which they account the proper Work of your Diocesan . And if you have a Mind to assume the Authority of Christ , to call Men Satan , ( for it seems you 'll allow Peter to have a Devil , tho' Dugd. none ) It may possibly be as good a warrant for others to call you a Devil ; that is , a False-Accuser , or Slanderer . 2. Tim. 3. 3. CHAP. VI. ANSWER , to P. S. I Am now arrived at your P. S. and you produce Two Letters , to Justify the R. R. the L. B. of C. &c. and Mr. Gr. Mr. T. whatever you insinuate , I have a tenderness for the Reputation of that worthy Person ; and therefore when I understood that a Lover of him had sent him Word , That it was not for his Honour to suffer W. C. &c. I hoped it might be a sufficient Caution . And therefore in the Lev. I did lay the Blame where I think it still lies : viz. On those that should have been more Faithful to him ; and I am the more confirmed in my Opinion , by these very Letters you produce , in Justice to the B. and to Mr. Gray . For in the first Lett. who this R. T. is , or who His Worship is , I am not concerned : But I suppose he is not the Presbyterian Party you spake of at P. 11. At whose Request , the B. admitted G. to the Order of Deacon . But whoever he is , I doubt he is Partial ; he told the Bishop of Gr's Crime , but did he tell him of any Satisfaction he had made , for so Publick a Scandal ? Yes , he turned Conformist , and all on a Push skipped over to the C. of E. doubtless by immediate Inspiration , by the Hopes of better Preferment than among Dissenters . Is this Satisfaction ? This R. T. reflects on Dissenters , and therefore cannot be thought their Representative to the B. But he formerly Observed , ( I perceive he 's a Man of Observation , and may be an Observable Man too ) when some weak or debauch'd Minister served in the Place , there was but little Reflection : A Debauch'd , and no Reflection ; it may be , not by his Society ; but there might by Dissenters , sorrowing and mourning , for what they could not Reform : Nor when a weak Minister ; truly a weak Minister might be Pious and Godly , and might do his best , and then Charity forbad Reflection . But now Mr. Gray , a very able Minister , ( sure this is some fit Judge ) he was not reflected at Thirske ; no , they knew nothing of him , but as he appeared to be a zealous : Dissenter , 'Till he had a Design for Mot. and Conformity , And what then ? They reflect on him , that is , they called to Mind his former Offence , for which he had never testified any Repentance . Let 's see then what the next Letter will do , for this is Small Game ? the Letter is Mr. Gray ' s own . 1. But is this fair , to admit a Man to be Witness in his own Cause ? Altho' , Upon the severest Examination , as to his Morals , P. 11. of the Letter , Would he Accuse Himself ? This marrs the Proof . 2. This very Letter of his , is a Ground of Suspicion . 1. He acknowledges not the Justice of his Censure . 2. He calls the telling of his Faults , Calumnies belched out against him . 3. He saith ( for ought I know ) a manifest Untruth ; that the B. of Ch. is struck at for his sake . 4. He falsly suggests the Cause of divulging his Crime : For was it not divulged where he was not known before ; and how could it be divulg'd where he secretly sculk'd ? 5. He falsly and spitefully reflects upon Dissenters ; and says , he might have lived quietly , if he had not Conformed . 1. But did he Live quietly when he was a Dissenter , without Censure for his Sin ? 2. Had they not cause to reflect on him , who in so long time never signified his Repentance to them that Censured him . 6. He charges Dissenters roundly with a Position I never heard , nor read ; and have reason to suspect his Veracity . However , doth Recriminating Justify him ? 7. He saith , he fears it's Malice , more than Matter . What Impudence is this ? Is it Malice , who gave thee Authority to Judge Mens Hearts ? More than Matter ? Was there not a Cause , was not the Crime open , notorious , scandalous ; and yet no Matter ? Now Mr. T. are these things Signs of Repentance , and of an humble and broken Spirit ? And yet after all , if the Man be sincerely a true Penitent , and Live well , and Preach well , I shall say , The Lord give a Blessing , and Success to his Labours ; for the Conversion of Sinners , and the Edification of Saints . So far am I from envying any Pious , Holy Minister , whether of the Ch. of Engl. or Dissenters ; and very heartily will obey your Canon . Gal. 6. 1. But Mr. T. you have a strange Comment upon that Text. I will not , say you , reflect upon my Friend , this is honest ; tho' if he be a Man named to me , ( I am confident , no Man living but my self can be sure , who he is you call your Friend , but your Friend himself ; no not the Transcriber of the Levite . ) It 's supposed he is as much as the Scots . Man interested in the Lenity of this Canon . It 's supposed ! Here was doubtless some Reluctancy . But out it comes . Mr. ● I was astonished when I read this ; a Story came into my Mind , of a French B. taken by the English in Armour . The Pope sends to the K. of England , to release his Son. Whereupon the K. sends his Armour to the Pope , and ordered this Question to be asked , Is this thy Son's Coat ? To which the Pope answered , He 's not my Son , but the Son of Mars ; and leaves him to the K. to do with him what he pleased . I 'll refer it to your Diocesan , to apply it . And for my self , I have need enough of Indulgence of Paul's Canon , yet not in Gray's Case . I Appeal to the Righteous Judge of all the World. But for you my Friend , if I were your Diocesan , I would Reprove you sharply ; but I 'll do it in the Spirit of Meekness . For ought you know , you have one way or other wounded more innocent Persons , than Samson did with the Jaw-bone . For there are many Conjectures of the Author of that which is called Lanc Lev. Some say it's Sir such a One , and Name , others a Learned and moderate C. of E. Man , others M. D. and others a Bookish Country Gentleman ; others Father it on no fewer than Five or Six Dissenting Ministers , and name all according to each Man's Fancy So many as these are , you have exposed them and their Reputation . Besides , occasioned the Sin and Censures of so many , as believe any of these to be the Author ; who live , some of them 20 Miles distant from one another Now how many may from hence , be filled with Unchristian and Uncharitable Surmises of innocent Persons ; especially , such as are willing to believe any thing that 's Ill , of the Dissenter . Good Sir , retire , and think what you have done . ( For I profess , I never heard the least Charge of this nature , against any that are reputed Authors , and as I know my self , Innocent ; to I believe are all the rest . ) And read the Author of 〈…〉 of the Government , if the T●ngue , and The B. of C. of Revenge ; and the Lord give you a more meek , humble , and charitable Heart . MAY 20. 1698. FINIS .