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logue, has ask'd more Questions than it is thought all the Curates in Scotland can answer for Seven Years. It feems Domine, thy Trumpeter is dead; I appeal to the Reader of your Dialogue and my Anfwer, whether or not I have omitted any thing of weight or moment; (for I am not obliged to answer to thy railing Pedantry nor Impertinencies) and if thou thinks I have, pray, put in what is material by it felf, without Infultings or infolent Banters, and if I cannot answer thee and all thy Gang, I fhall yield: But thou having naturaliz'd thy Temper to Pride and Malice, thou can as easily take this Counsel as thou can shake off thy Skin in the manner thou can pull off thy Glove or thy Shirt.

I add to this, that a Fool may ask more Queftions in an Hour, than a wife Man can answer in a Week.

Thou tells us alfo, Page 9. That the Author of Altare Damafcenum, and of the Popish English Ceremonies, and the Author of the Dialogues and Letter, that is thy learned and worthy felf, all Three Scotfmen: Now Sir, (fays thou) name me one of the Epifcopal Perfwafion in Scotland, that has written as much for making People underftand what is in the Book of Common Prayer, as the leaft of thefe Three has done.

O pitiful Wretch! Have not the Doctors of Aberdeen, in their Replies and Duplies written for Liturgies and Ceremonies, that which you were never able to answer to purpofe? Has not Forbes in his Irenicum, written for Liturgies, Ceremonies and Holy-days? And the Author of Liturgy and Loyalty, has fufficiently expofed your Arguments against it. I add, that the Author of The Lawful nefs and Expediency of Set-Forms, has anfwered all that you have faid before ever thou turn'd an Author. But the Author of The Queries upon Set-Forms, has faid more in one Sheet, than all of you have said in an Hundred. It is no matter how much you write, but how well you write: One Guinea is better than a Thousand Farthings.

Your 2d Article, thou fays, contains the Anfwerer his Impertinencies; by which (thou fays) thou means, that which faith nothing to the purpose, and that firft is the Story of a poor Woman in the North, who exprett her felf thus: God be thanked for this gate of it, this teaches People to pray that cannot pray; never remember the Prayers I heard in the Time of Bishops or Presbyterians, and if my Heart be good, thefe Words are good.

This you call impertinent, and that it reflects on the Epifcopalians as well as the Presbyterians: Was this impertinent, which the poor Woman expreft to the Advantage of the Book of Common Prayer? that it was more edifying than any thing that ever he heard, in the prefent Times or in the Time of Epifcopacy, which was but too defective as to worship, yet it had a lawful Ordination, Chrifis Prayer, and a New Teftament Hymn, which diftinguish'd it from Jews, Turks, Socinians and Presbyte

rians.

The People are generally kept in profound Ignorance of the Fundamentals of Chriftianity, many miftaking the Chriftian Religion, thought it was nothing elfe but to be in a Party, against the Curates, as I have obferved in Number II. of this Volum, out of Mr. William Vilant, an indulged Presbyterian Teacher, in his Review of the Hift: of the Indulgence. I remember a Story of a godly SheSaint, whofe Husband had no Peace with her in his Lifetime, because of his Love to Epifcopacy; but she miffing him after his Death, made a grievous Lamentation before a Gentleman, who was once her Master: He upbraided her for Hypocrify, and for her Surlinefs to her Husband, while he was alive, and told her, That he was a far better Man than fhe was Woman, for all her Pretences to Godliness: Indeed, Sir, fays fhe, it is true I had more Religion than he,but he kept the Commands of God better than 1. Two fighing Sifters, fometime ago in Edinburgh, upon one of their Fafts, converfing, the one asked the other, Why was this Day appointed? The other anfwered, It was a Thanksgiving for the Sins of the Land. Is it a Feaft-day, faid the one? Yes, fays the other: Nay, faid a third in the Company, It is but a Fafl-day. Are they not all one? faid the other.

Petitions of the Lord's Prayer, but alter'd it near the end.
In the Way of their Return from the Kirk, the one fays,
What thought you of M. G. M. who faid fo much of the
Lord's Prayer this Day? O fays the other, but I was ex-
ceedingly afraid that he should have faid it out.

Catechifing is feldom or never practifed among many of you, and when you did make fome Fashion of it, it was as ridiculous as your Presbyterian Eloquence.

I cannot forget a Story of other two zealous Sifters, hearing M. G. M. repeating after Sermon most of the

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I mind a Story of a Ruling Elder, who being to get Baptifm for his Child by a Teaching Elder, the Teacher faid, I need not examine you, for you are a Ruling Elder, but for fashion's fake, I'll ask you one Question: What is Baptifm? Baptifm, fays the Ruling Elder, Baptim is the Lord's Supper. Such Questions as these were asked, What world Potiphar's Wife have Jofeph do with her? The Answer is not to be mentioned here. The fame Catechift asked another Woman, Where was Mofes put the first Night that he was born? She answered, I think it was in his Bed, or in his Cradle, Sir. Nay (faid he} it was in an Ark of Bulrufhes. Nay, fays the Woman, read over again, he was three Months old ere he was put there. Another asks, Who made the World? Anfwer, God. Whether is he a wife God or a fool God? fays the Teacher. The Reply was, Indeed Sir, I think it is a daft Question. Another catechifing, asks, Wife! did ever the Devil beguile you? I hope in God (faid fhe) the fowl Thief fhall never beguile me. No! fays he, but indeed he beguil'd me an hundred times. The greater Fool was you (faid fhe) to be beguil'd with him, for if he had beguil'd me twice, he should never have beguild me the third Time. Another asks, What is the Mark of a true Faith? The Answer was, Thirteen and a Plack. Another asks, How many Elements were there? The Anfwer was, How fhould fhe know the Elements. O the Ignorance (fays he) of thofe that were bred under Curates; Another Queftion was, Maggie, what are the Saints doing in Heaven the Day? The Anfwer was, The Thing that you will not let us do on Earth, Sir. What is that Maggie? They are finging Glory to the Father, Son and Holy Ghost. Hum humph Maggie (faid he) fit down.

Another asks, Tibbi, how many Commands are there? Antwer. Ten. Did you break them all, faid he? The Answer was, No. Indeed and truly Tibbi, you broke them all. I do not, faid he, think fo. What Command have you not broken? Answer. Thou shalt not covet thy Neighbours Wife. But did you never covet your Neighbour's Good-man? Nay, Sir, the Command fays not that. Sit down, Tibbi.

Now had not the poor Woman whom I mentioned, Reafon to blefs God that she had better Means of Edification than ever she had in time of Epifcopacy or Presbytery? For to my certain Knowledge,the People cannot repeat the Creed, and fuch as have Fragments of it, mangle the Words thereof moft pitifully. As, Father of Almighty; Spenches Pilate; The rifing and the raxing of the mortful Body.

And as for the Lady of Quality's Page, who would not join in Worship with the Church of England, where he was obliged to kneel, ftand and uncover the Head, but joined with the Presbyterian Worfhip, because he thought he might be Papift, Jew or Turk in it: Was not this to the Advantage of the Book of Common Prayer, and the Church of England,that it was a Hedge that guarded the Vineyard from the wild Boar and little Foxes?

And as for the Gentleman of Knowledge and Education, who profefs'd that he learned more Knowledge in the Scriptures in one half Year's time, than ever he did, tho' he was then Threefcore Five Years past. Was that impertinent? For could it be otherwife, when he daily heard the Scriptures read, and the Form of found Words extracted from them and conform to them? and heard Sermons on the Fafts and Feftivals, bringing in Scripture and Ecclefiaftical Hiftory, and by which the Creed was yearly explained in Practical Difcourfes? He heard Sermons on the Gospels and Epiftles of Eafter and Whitfunday, &c. in which Seafons, perhaps Domine Anderfon's Brethren in one place difcourfed on abfolute Predeftination, Sins of Kings Families, Bifhops being Limbs of Antichrift, Breach of Solemn

Solemn League and Covenant. One of you on fuch Occafions preaches on this Text, Is thy Servant a Dog? Another, Can you speak Greek? Another, on Paul's leaving bis Cloak at Troas; and this, inftead of preaching the Refurrection of Chrift, or the Defcent of the Holy Ghoft, &c.

I remember a Story of a Ruling Elder of my own intimate Acquaintance, in a Converfation faid to me, You have been advancing Idolatry in the North, by the Book of Common Prayer. What, faid I, do you know or understand the Book of Common Prayer? I do, fays he. Tell me then, Wherefore is Whitfunday kept? I believe (fays he) you keep it for Good-friday. After I gave him Names, and upbraided him for Ignorance; I told him, It was kept for the Defcent of the Holy Ghoft upon the first Minifters of the Gofpel. O! but what Scripture have you for that, faid he? I told, the 2. of the Acts of the Apofiles. He was a Stranger to that Hiftory; but he was pretty well acquainted with the Lives of ill Kings in the Old Teftament, and with the Scriptures which he thought made for a Rebellion.

The next Impertinence you libel me for, is in P. 12. for the Panegyricks which I bestow on the Book of Common Prayer; and this is one, from the Words of the Prophet, that it is a Method by which the Fool cannot err: Which if true (fay you of me) fufficiently excufes you for being a Liturgift; for no Man on Earth stands more in need of fuch a Method than your felf.

To which I answer, That I had rather be fuch a Fool as is meant there by the Prophet,and to hear what the Spirit of God fays unto the Church, than to be a Follower of fuch wild, phantaftick and fchifmatical Teachers as thou, whofe Ordinances God will not blefs, because He has not fent thee. I had rather be a fimple Ignorant, which is the Fool meant by the Prophet, than to be fuch a Fool as thou art, frequently mentioned in the Scriptures, particularly in the Book of Solomon,as in the 14. Ch: Prov. 16.v. The fool rageth and is confident; for of all the blustering, brazen brow'd, impudent Fools on Earth, Domine An derfon is one of the firft Size. Thou thinks thy felf as far above the Bishops and Doctors of the Church of England, as thou thought thy felf above thy Scholars, when thou taught them, Omne viro foli, &c. Thy Character of Dr. South is, A Man in frantick Fits; of Dr. Sacheverel, Monftrum nulla virtute redemptum; of Bishop Sanderfon, Half mad. But one may fwear, that thou art altogether mad, and I am fure not by much Learning; but it is not worth any Doctor's while to contend with thee: For, Prov. 29. 9. If a wife Man contendeth with a foolish, whether he rage or laugh, there is no reft. Thou art a Man full of thy felf, and thou fitteft high in the Throne of thy Self-conceit: But there are truly wifer Men in Bedlam; and a fimple Ignorant is in a better Case than thou. For, Prov. 26. 12. Seeft thou a man wife in his own conceit? there is more hope of a fool than of him. And, Prov. 29.20. Seeft thou a man hafty in his words? there is more hope of a fool than of him. Prov. 10. 18. He that flandereth is a fool. Eccl. 10. 14. A fool is full of words. This Character exactly agrees to thee; for thou haft an hundred Words of Railing for one Word of Reafon. I do confefs that the Liturgy is defective for the want of a particular Prayer for mad Men, and for fuch as are to be hanged. For the firft, none in the Kingdom needs it more than Domine Anderfon; and for the fecond, it may be his Fate: For Solomon faith twice (Prov. 10. 8, fo.) That a pratting fool fhall fall. And thou deferves it, if it be true, that, by thy Preachment, thou has been lately inftigating People to rife in Arms, for the Prefervation of the Kirk. I have used many Words here, because I am fpeaking to a Fool; for one Word were enough to a wife Man.

The next thing you accufe me of, is "Profeffion of "Kindness to Popery, which, you fay, is a Myftery of "Iniquity; a through Papift, of all the Creatures of God, "on this Side Hell, is the most abominable. And a little after you fay, "That you are as fure that Popery is "of the Devil, as that Chriftianity is of God And that it shed more Blood than runs this Day in the Veins "of all Men on the Face of God's Earth. And feveral Things to this Purpose.

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I am not to plead for Popery, but I cannot call every

thing Popery which thou calls fo: But little could your pitiful Scriblers fay, write or do against Papifts, if Matters were put to the pufh. You may flatter them, when they can do you a Favour; you may rail at them, and rabble their Perfons, and plunder their Houfes, when you get Opportunity. It is not your Party that Papists are afraid of; for foon might they make an Inroad upon Britain, were it not the Hierarchy and the Liturgy, the great Bulwark which is against them, and which you call Popery, and labour to undermine and pull down as well as they. And as for bloody Principles and Practices, which you caft up to them,I fay, It is ill flitten,and comes ill from your Party; for, to your Number, Power, Principle, and Practices, you are not a whit behind with them. For, if they gave Occafion to us to obferve the 5th of November, you gave us Occafion to keep the 30th of January. If you object an Affaffin Ravillac to them; they can caft up a Mr. James Mitchel to you. If you object a Rebellion by Papifts in Ireland to them; they can very juftly retort the Rebellion of the Covenanters in Britain upon you.

You call the Book of Common Prayer, Popery, and then confequently the Queen must be a Papift; but a Reverend Brother of thine got a Salvo for that in a learn'd Pulpit-Difcourfe. Thus, This Book of Common Prayer, Sirs, is rank Popery, but God be thanked we have a Proteftant Queen. And the fame Perfon, preaching another time against the Antichrift, told, "It is a great Question, Sirs, "whether the Antichrift was before Chrift or after Chrifi; "but it is concluded, notwithstanding of the Prepofition "ante, that he was after Chrift. It is a popular Trick with your Party, to make any thing you diflike (tho', never fo reasonable) odious, under the name of Popery; and to advance Treafon and Schifm, under the name of the Caufe of God. But wo be to them that call Evil, Good; and Good, Evil.

That Popish Baptisms and Ordinations are valid, is acknowledged by all Proteftants; but that Presbyterian Ordination is valid, is not acknowledged by Papifts,nor by all Proteftants. It is very remarkable, that the Popifh Church of France would not tolerate a Protestant Epifcopacy among them, but a Proteftant Presbyterian Kirk. The Reafon is, because the Epifcopal Clergy could defend their Ordination by Apoftolical Succeffion, which the French Huguenotes could not do. And we find, Monfieur Claud, in his Defence of the Reformation, maintain his Ordination, by Independent-Principles, which Presbyterians in former times confuted very well in their Jus Regim: Ecclefiaft: fhewing that the Body of Believers was not the Foundation of Ministerial Miffion.

Ought we not to hold with the Papifts wherein theyare right? Would not a Presbyterian hold with a Popish Prieft, against Socinians and Quakers, altho' they go under the Name of Proteftants? And why may not an Epifcopalian fide with a Popish Prieft, maintaining the Neceffity of an Apoftolical Succeffion? See to this Purpofe Mr. Will: Vilant his Review above cited, Page 535, c. where he cites Samuel Rutherfoord's Peaceable Plea for Paul's Presbytery, Chap. 10. P. 124. We have not feparate from Rome's Baptifm and Ordination of Paftors, &c. This he thinks very reasonable, tho' it be not true what he afferts; for he cannot maintain Presbyterian Ordination from Rome.

In the 22d Page of your Book, you rail at me for faying, "That there is no Tincture of the Tridentin Creed "in the Book of Common Prayer. To which thou learnedly anfwers, "Iffo be, it must be a very ill Book; for the ift Article of the Tridentin Creed is, I believe in God the Father Almighty, Maker of Heaven and Earth, and of all things vifible and invifible. And the 2d is, And in one Lord Lord Jefus Chrift, the only begotten Son of God, &c. Now, all you Whigs, come and behold what a rare Champion you have of Domine Anderfon, who takes the Nicen Creed for the Trent Creed: The 1ft, made in the Council of Nice, held in the Year 325; the Trent Creed in Pope Pius the IV.'s Time, in the Year 1563. So that there is 1238 Years betwixt the making of both these Creeds. Now let all Men judge, what a raging confident Rafcal this is. Had I fallen into fuch a Blunder, a Sheet of Paper had been spent againft me in railing Accufations

fations; he had been as glad as the malicious Party ordinarily is, to hear of a Curate's falling into a grofs and grievous Sin, or that the Devil fhould get Victory over him; for then their Pulpits would ring, and Courants and Reviews would fpread, like Peft or Muireburn, with it. I was fure, I had read that Creed of Trent 26 Years ago; and for the Nicen, we read it in the Service on all Holy-days. And yet the Fool has the Confidence to fay, That I never read the Trent Creed: Had I room, I fhould infert it in this Paper.

Again, you fay, yea even in the Articles of the Tridentin Creed, which are fuperadded to the Apoftolic Doctrine, a Part of the 15th is, "I do alfo receive and "admit the received and approved Rites of the faid Ca"tholic Church, in her folemn Administration of the "Sacraments. And then thou adds, Whereof you "know the Crofs in Baptifm, Kneeling at the Commu"nion, and the Ring in Marriage, are Three.

Thou calls this the 15. Art: of the Trent Creed; whereas it has but Twelve, and these Words are in the 4th Article. But, Domine, does the Church of England retain the Crofs, or Kneeling at the Sacrament with a Tridentin Intention? Did not Luther retain them before the Trent Creed was compos'd? How the Ring in Marriage is retain'd in the Adminiftration of Sacraments, I do not fee; for the Church of England denies Marriage to be a Sacrament.

Now if ever any Perfon has pray'd, Shame befal thee, I am fure it has lighted on thee now.

I know the Domine's Miitake lies in this, That fome Authors mix thefe Two Creeds together, making an Introduction of the Nicen Creed, to usher in the Additions of the Trent Creed. But there is a great Difference betwixt them. For the Nicen and Athanafian are Explanations of the Apoftolic Creed; but the Twelve Trent Articles (which make the Partition Wall betwixt us and Romanifts) are Additions to the other Three.

In your 29. Page, thou falls heavy upon me, because I "faid,That Hippolytus, Bishop & Martyr, who lived iný "220th Year of GOD, and in the Age of Miracles, af"firm'd, that the laying afide the reading of the Scriptures, and of Set-forms of Prayer, was a fure and "certain Sign of the coming of Antichrift.

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To this thou replies, "Were there no more in all thy Pamphlet, to fhew what a pitiful Scribler thou art, "how utterly void of Judgment, this were more than "enough to demonftrate it. Is thy Judgment fo quite "debauch'd, as to believe that Book of Hippolytus to be "genuine? Art thou quite fo ignorant, as not to "know, that the Church of England Writers, in one "Voice, (I believe) reject it as fpurious, and repre"fent the Author, 1. as a phantaftick Fellow, and full "of Fables. 2. As an Ignorant Fellow And teaches, "That the Devil himself is Antichrift: For which pur"pose the Papifts cite him for faving the Pope from that "Imputation. 3. As a foolifh Author, whom no Man "regards nor reads.

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Now good Reader, thou may think by this, that I have got a mortal Wound, and that I am irrecoverably gone; but what if I turn the Chafe upon this confident Fool? What if the Characters he bestows on me, recoil on himself? Will not this prove him a windy,fawcy and a crackbrain'd Ignorant? For that all the Church of England Writers do condemn him with one Voice, is as manifeft a Lye as ever was broach'd. I fhall cite Two of the moft eminent Divines, who cite that very Paffage with Approbation. The Firft is Dr. Hammond, in his Preface to his Annot: on the Pfalms, P. 5. And this he cites out of Biblioth: Patrum. Next, fee Dr. Comber's Preface to his most excellent Book on the Liturgy, citing the fame Words on St. Jerome, who lived in the 4th Century, and an Author whom the Presbyterians pretend to be a Patron of their Caufe. That he was a Man in great Account among the ancient Heroes of the Church, fee Bishop Taylor his Sermon preach'd to the Univerfity of Dublin, near the End, where he cites St. Chryfoft: de confummat: feculi, inter opera Ephrem Syri, in thefe Words, "O bleft and happy Men, whofe Names are in the Book of Life, "from whom the Devils fled, and Hereticks did fear

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"them, who (by Holiness) have ftopp'd the Mouths of "them that spake perverfe things." And a little after the fame St. Chryfoft: cries out, "Where is the bleffed "Quire of Bishops and Doctors, who fhin'd like Lights in the World, and contained the Word of Life? "Where is that Evodias the fweet Savour of the Church? Where is Ignatius, in whom God dwelt? Where is "St. Dionyfius the Areopagite, that Bird of Paradife?--"Where is Hippolytus that good Man, óarp pnsès, that "gentle sweet Perfon? c." Read Du Pin's Hiftory of the Ecclefiaftical Writers, and fee what an eminent Man Hippolytus was in the Judgment of the Ancients: This Du Pin tells, That he made himself confiderable by his Commen taries on the Holy Scriptures. And the Notes upon these Words are, "St. Jerome fays, That Origen, being excited by his Friend Ambrofius, undertook to write Commen"taries upon the Sacred Scriptures, in Imitation of Hip"polytus." Now let the Learn'd World judge, if that was an ignorant, foolish, fantastick Fellow, whom the eminent and admirable Origen would make his Pattern. 'Tis true, he is of Opinion, that feveral things are attributed to him, which are not his But he cites the great and learn'd Photius his Commendation of Hippolytus Difciple to ireneus : "His Difcourfe is clear and ferious, "(faith Photius) and he fays nothing but what is to the "Purpose, tho' he has not all the Beauties of the Afiatick Stile.

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Now, for the Devil's being Antichrift, is but an Opinion, and (perhaps) as defendible as any other upon that Head. But of this more hereafter.

I fhall conclude this Paper with thy Sarcafms on my felf, in the Conclufion of thy Book; the Words are, And dear Robin, fay frankly, what in all the World tempted thee, what unlucky malignant Star of thine overruled thee in writing upon this Subject? I answer, That it was not the Star of Venus, that made thee Phanatick; nor the fallen Star of Lucifer, that made thee Schifmatick: For 'tis known, that thou was once Epifcopal in thy Judgment, until thou married, I had almost faid miscarried, and was tied by one of our fcandalous Buckle the Beggers. And fome tell us, That thou art ftill fufpected by the Whigs, and that thou takeft this railing Method of Scribling, to keep thy felf in with them, not out of Confcience but Knavery.

Thou tells, P. 9. That thou art not bigot, which fome conftruct to be, That thou art not fixt to thy Party; which (if true), thou art a Temporifing Juggler,and an Hypocritical Knave, and that, in my Opinion, is a rank Atheist, and no Party can have Credit of thee. Thy next Words are of me, "Tho' thou canft make a Shift to "ramble through the Offices, as Occafion ferves; for "who would be at the Pains to notice, or fo rude as to "challenge thy Blunderings? Yet was't thou fo great a "Stranger to thy felf, as not to know, that thou could "never fay one wife Word in difputing for them?

John, the Defign of the Liturgy is to use the Offices for Piety and Devotion, as the Defign of reading the Bible is for Inftruction in Matters relating to Faith and Manners. But thou reads the Liturgy, as Deifts and Atheifts read the Scriptures, not to be the better of the Word of God, but to make it the worfe of them, to carp at, and ridicule them. So thou comes to the Book of Common Prayer as the Pharifees came to Chrift, to tempt him, and to make him speak Words that should make against himself; or as the Soldiers came to worship him in a Mockery. And Atheists have an hundred times more puzzling Difficulties against the Bible, than thou and all thy Party have against the Book of CommonPrayer: And yet no good Chriftian will be fhaken out of his Faith, for all that Atheists can fay against the Bible; nor will any known or folid Pietift be mock'd from this reasonable Service in fpight of what ridiculous fnarling Hell-whelps, like diftracted Domine Anderfon, can fay against the Liturgy.

In the Conclufion of thy worthy Pamphlet, thou tells me that I have a worthy Saying of the Presbyterians, That they worship God in Words they would not wish printed, and with Faces they would not wish painted. And that is as true as that Domine Anderfon is a malicious Scribler, and a pedantick Fool. I have many more Sayings than that, ina

Cate

Catechifm, wherein honourable Mention all be made of thy Dominiship: Such as,

Your fecond Dialogue I never read, nor did I ever fee thy Letter; but after this Work is done, I fhall (God willing) peruse both. Thy Defire is to be famous, and

What might be a good Motto in Domine Anderson's I fhall make thee fo, through the Three Kingdoms. Efcutcheon?

Anf. The Fool rageth, and is confident. What is Domine Anderfon's great Politick? Anf. Not to care tho the Learn'd find him ignorant, if the Ignorant think him learn'd.

Why does Domine Anderfon get his daily Bread from the Whigs?

Anf. Because he gave over to feek it from God in Chrift's Words.

What made Domine Anderson to be once Epifcopal?
Anf. The Law of his Mind.

What made him afterwards Presbyterian ?
Ans. The Law of his Members.

I know thou wilt answer to this, Pofteriora prioribus derogant: But I think, Priora derogant pofterioribus.

The next Words are, I shall not fay, but thy Face might make a tolerable Chimney-piece: For who can look at thee and not laugh? Domine, I think thy Face might make a good Gibbet-piece; and if thou wert on the Gallows, I am fure thy Face could not be worfe favoured there than it must be in the Pulpit, when thou worships God in the Deformity of Holiness. For then thou must look like a Man in Epileptick Fits, or like another frighted out of his Wits, or like an Ape taking Phyfick, or like one fmelling Dung, or another plucking a rotten Sheep's Skin.

When thou fays, Who can look on me and not laugh? I anfwer, An Hundred of thy Cattel will look on me, and gnath their Teeth, as the Jews did at St. Stephen.

Again thou tells me, That thou art fure, that I have reafon a Thousand times to wish, that my Words had never been printed. To which I anfwer, That if thou be not more fure of Heaven, thou art in danger of Hell-fire. I know thy Party with my Words had not been printed, but I fee no Reafon for my self to repent; and more learned Judges than thou will fay with me. But for thy Encouragement, John, I tell thee, that the Ignorants will call thee one of the learn'deft Men that put Pen to Paper in this Revolution: For very mean things will go off with them, as lately in St--g S---re one of your Reverend Brethren crying down Bishops, gave this ftrong Argument against it, I allow of Johny Bishop, Sandy Bishop, Willy Bishop, Nanny Bishop; but for Lord Bishops, the Back of my Hand to them.

The People, when difcourfing of the Teacher, faid, O did you ever hear the Bishops paid off fo well as was done this Day? The Man is a very great Scholar fays another. All the Curates on Earth cannot answer what he faid, fays a Third. But this Brother differed from another of his Brethren, who preach'd at Ifs; the Precentor having gone to him before Sermon, to receive his Inftructions, the Preacher asked his Name: He told him, Alexander Bishop. Nay, fays the Preacher, you must not precent before me; and would have ftopt him, if the Magiftrates had not declared that he fhould want a Precentor that Day, if he took not their own established Reader.

The ignorant Commons will be pleased with mean Stuff that comes from Presbyterian Mouths; like a Woman who told my felf, that he remembred a Note preached Eighteen Years ago, which made all the Kirk weep falt Tears, and that was, O Sirs! when ye rife in the Morning, you will not fay your Prayers to God; and yet the Cow, when fhe rifes in the Morning, falls on her Knees, and fays her Prayers.

Thy next Words against me are, Take Counsel then dear Robin, and let the fecond Dialogue and Letter ly dormant a while; or if thou wilt print any thing on 'em, pray put it in Rhime, for thou art faid to have a powerful Hand at Dogrel; and fo, tho' thou do not convince, yet thou may poffibly divert thy Reader.

'Tis true, John, a Fool may give a wife Man a Counsel at a time; but I know not whether thou be a wife Fool or a fool wife Man. So Buchanan in his Epigrams, fpeaks of one of thy Stamp.

Sors tibi nominibus nocuit male grata duobus,
Quod dederit fophia ftultitiæque parum, &c.

Some ftill fay, that for all this Banter thou art Epifcopally inclined, and that thou haft written at this Rate to expofe the Presbyterians: But be not deceived, God is not mocked. And feeing thou speaks of Rhime and Dogrel, I fhall conclude with a Rhime by way of Prophecy,againft the Oppofers of the Book of Common-Prayer, and by way of Dogrel upon thy worthy felf.

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A DOGREL on Domine Anderfon.
John, thy Head was once Prelatick,
Until thy Tail made thee Phanatick;
And then the Godly took thee in,
Altho' thou was a Man of Sin.
Then thou became, with Dainty Davie,
A Bastard in the Tribe of Levi.

A Son of Calumny and Slander,
And a phanatick Salamander,

Living in hot Coals of Contention:
For which the Whigs give thee a Penfion.
A Son of Schifm and of Treafon,
And a Railer without Reason.
A Mimus, Momus and Suffenus,
And made a Whig by Lady Venus.
Joining the Club of Core and Dathan,
Thou'rt made an Officer to Sathan,
An Hypocrite and Soul-deluder,
And Ordinationless Intruder.
So Satan that goes to and fro,
Calls thee, John Anderfon my Jo.
This Sheet and half draws near a close,
I'll end a Word with thee in Profe.

Now, John, I may perhaps meet with thee in Latin, that Language of the Beaft, which is thy chief Talent, tho' I do not boaft much of it.

But John, canft thou vindicate the Presbyterian Worfhip in Scotland, with as good Reason as thou can rail against the English Book of Common-Prayer? And that thou can do as well as thou can tell me, who was the Gaddich a du's Father, or Mack-Rufblick's Mother. And when that is told to thee, it is as little worth the knowing as thy railing pedantick Scriblings are worth the reading: But with this Difference, that when it is known, it does no ill to Soul, Body, Goods, nor good Name, as thy Scriblings do. I ask a Parochiner of Carnock, How do you worship God in that Paroch? He'll answer me, As Mr. James Hog pleases. I ask a Dumbartoun Man, How he worships God there? He'll anfwer, As Domine Anderfon pleases. And is not this fad, that one Paroch knows not how another worships God? Is not this like an House full of Fiddlers, every one playing a different Tune? the one playing Killicranky, the other, Away Whigs away; and another playing, John Anderson my Jo.

Now, John, 'tis very unworthy of a Man of thy great Eminency, to fall upon me a poor old Man, who's paft twice two and Fifty Years of Age. Yet, as a Pedant, I shall beftow an Anagram upon John Anderson, but I must prefix the Word Dumbarton to it, to diftinguish thee from others of that Name who are honeft Men. And fo it will run thus:

DUMBARTON JOHN ANDERSON.
Anagram.

OUR DAMN'D JOHN BANTERS ON.
Edinburgh, 10. June, 1712.

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A Continuation of an Anfwer

то

Mr. John Anderson, the Presbyterian Holder-forth at Duni. bartoun.

IT

T was an old Obferve, That all great Wits had fome Doze of Madness, and few Madmen but have fome little Turns of Wit; which is admir'd the more that it comes from fuch Perfons: But their Wit is not the Hundred Part proportionable to their Madness, We have a plain Inftance hereof in Mr. Anderfon's Nine Sheets, who look like furious foaming Lunaticks, and refemble the Corybantes, the mad Heathenish Priests of Cybel, rather than any Man in fober Wits.

In Company I chanc'd one Day to read fome Paffages of his Pedantry and Railing, one Gentleman laugh'd all the while, another fat gravely, not uttering one Word until we laid afide Reading: At laft he breaks into this ferious Exclamation, The Lord pity the poor People who are deluded with fuch diftracted Guides as this Author, taking Railing for Reafoning. and Scolding for Scholarship. This different Gefture of my Company minded me of a Story of an Atheistical Brother of Anderson's; Mr. Hugh Peters by Name, Chaplain to that Moniter of Hypocrify Oliver Cromwel. This Chaplain upon a Saturday laid a Wager, That he should make the one Half of the Congregation laugh, and the other Half to weep. The next Day he won it thus; by canting, wheening, crying and thundering Terrors, and Damnation to the People on the one Side of the Pulpit; and on the other Side he kept the Pulpit Door open, and his Backfide naked to the People. These were Times in which the People were preached out of their Wits, as well as out of their Duty to God and Man; and truly this Kingdom is and will be little better, if fuch furious Pedants as my Antagonist shall have Liberty to alarm the People with Fears and Jealoufies of Popery, and stirring up the poor ignorant Multitude to Hatred of the Book of Common Prayer, which is the best Mean to Edification that ever was in any Church of the World. I fhall here take a Review of his Anfwers which he makes to my Book, which as yet ftands unanswered, for all that he has or can fay or write againft it. Some of my Friends blame me for treating Mr. Anderfon fomewhat tartly in my first Paper, but I never found one but confeft that he deferved Ten times more at my Hand, without any Provocation given him.

I hear that Venom is as natural to him as it is to a Toad, and I wonder if he cou'd live in Ireland where venemous Creatures die; but I remember that I told him,I should be very far in the Wrong to him if I call'd him a Beast, and I gave my Reafon for it in my firft Paper. I told my Friends, That I cannot treat a mad Dog that bites me, as I would do a Spaniel that fawns upon me; nor a Vulture as I would do a Lark; nor a Wolf's Whelp as I would do a Lamb. Befides another Reason is, because many of the Party have read his Railing against me, with as great Pleasure as hungry Perfons take their Food, and look upon it as unanswerable Reasoning; and call my Reafoning nothing but Railing.

The Charges against the Book of Common Prayer are, 1. Popery. 2. Reading the Apocrypha.

First then, As to the Charge of Popery; I told in my Pamphlet, That Perfons who charge the Common Prayer with Popery, fhould tell us what Popery is; and I faid, properly it is owning the Pope's Supremacy. He that looks upon the Pope as the Center of Unity in the Catholick Church, and owns his Authority and Jurisdiction over all Perfons and in all Caufes, throughout all Kingdoms and National Churches, and that to be of Divine Right, is truly and properly a Papift: And tho' he have other Errors, yet that is not enough to denominate him a Papift; if other Churches that are not Popish, nor do own the Pope's Jurifdiction, maintain the fame Opinion or the fame Error which is in the Trent Creed. Now, if he had been as well feen in the Logicks, or the Art of Reasoning, as well as he is in Tytire tu patula, &c. he would find a Rule, Illud eft proprium quod convenit omni, foli & femper: That is only proper which can be said to agree to one Thing, fo that it cannot be said of another.

The

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