Glimpses of Christian History Presents Pastwords #40: Angius Flagellatus or a Switch for the Snake in the Grass by Joseph Wyeth ©2007

Wyeth responds to the second edition of the Snake in the Grass
See: Leslie: The Snake in the Grass

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INTRODUCTION.

Wherein also the Preface and Introduction of the Snake are Consider'd and Reply'd to.

gainst the Venome of the Snake, as it at first appeared, an Antidote has been already given, in an Answer under that Title, by George Whitehead, to the First Edition of the Snake in the Grass: Of which Answer, the crafty Sophister, having gotten notice, hastened a Second Edition of the Snake, so different from the First, that it might rather seem a New Book, than a New Impression of an Old One. For besides the Additions which he made, he alter'd the Frame and Contexture of it, by choping and changing the Parts, and melting (as his Phrase is) a Preface of above 350 Pages (and bigger than the Book it self) into the Body of the Book, which (as himself says) in his Account of the Second Edition, renders it in a manner a New Work; and he calls it a pulling down the whole, and rearing it in a new Form. Thus the Snake cast its Skin, chang'd both Colour and Shape in the several Subsequent Edition: By which Artifice, the Answer, which was designed and adapted to the First Edition, was render'd less Serviceable and Useful. The Reader, not knowing, by the Pages referr'd to in the Antidote, where to find in the later Editions, the Matter treated of. As this, together with the Adversary's Allegations in his latter Editions, that in the Answer to his first, his Quotations were not disproved, was the Ground or Motive to this Second Answer: So also the Reasons why this Answer came not sooner forth, were partly, that we might see in what Shape this Proteus, who has transform'd so often, would at length settle, that we might not be again obliged Actum Agere: And partly, that we might have had his Reply to G. W's Antidote, which is his Third Edition, p. 358, and 366. He hath as good as promised, that That also might have been considered. But since our Adversary has thought fit to suspend, if not wholly to throw off, his pretended Intention, of giving a particular Reply to the Antidote: I was not willing longer to delay this Answer, to the Third and Last Edition of the Snake. And do here acquaint such Readers, who have the Second Edition of the Snake, that though the Pages differ, so that the References by them do not agree, yet the Sections in both the Second and Third Editions, standing in the same Order, and bearing the same Titles; and this Answer being adapted to each Section mostly separatim, it will not be very difficult for the Reader herein to find the Matter referr'd to in the Second Edition of the Snake also.

Thus having given some short Account, both of the Reasons why this Answer was delay'd till now, and why written now: It will be necessary to proceed to the Work; in which, that I may not omit any thing in the Snake, deserving notice, I shall begin which his Preface.

The Preface considered

The Snake, that he might not miss any occasion of shewing the World the Squint Opinion he has of us, is pleased to link us in his Preface with one Antonia Bourignon, of whose Principles he pretends to give some Account, and that she perfectly agrees with us, Pref. p. 11. even in those things wherein himself says she hath writ against us; and takes up a great part of 44 pages, of which his Preface consists to shew some Instances of those Wild, Heretical and barbarous Notions, which in Pref. p. 4. he says Antonia holds, and which he in order bestows upon us, thereby to prepossess his Reader: Not unlike the Fellow, who to shew his Squint and Blasphemous Opinion of the Apocalyps, bound up St. John's Revelations and Aesop's Fables in one Volume. But as St. John's Revelations had another Origin that the Imaginary Fables of Aesop, So the Revelations of the same Holy Spirit at this day do vastly differ from all Imaginary Flights; from all Heretical, Wild and Barbarous Notions; and does give Solid Reasons of that Faith it begets in us, and which we are ready to give to the Sober Inquirer. As for Bourignon, her Errors concerns not us (if she be what the Snake says) she appearing an Enemy, as well as he, by having writ against us; not but that there is some reason to suspect he wrongs her from the certainty we have of his often and greatly abusing us. Pref. p. 11, 12. The great design of the Devil is, and has always been to beat down the Priesthood, and outward Ordinances, etc. When the Apostle Paul decry'd the abrogated Priesthood and outward Ordinances, did he thereby carry on the design of the Devil? From the Rise of Popery, all along the Apostacy, to the time of the Reformation beginning, did the Devil labour to beat down the Priesthood, and outward Ordinances, or to keep them up?

1b. Knowing that Religion just needs fall with them. What Religion must that be? This shews the Religion the Snake contends for, is built upon the Priesthood, and outward Ordinances, else it could not necessarily fall with them. He has another Notion of Religion than the Apostle James, as well as another Religion; and according to him, James 1.27. must be read, Pure Religion, and undefiled before God and the father, is this, To keep up the Priesthood and outward Ordinances for if they fall, Religion will fall with them. Such as is his Religion, such the Government also, and Order he contends for, viz. a Government that depends upon saying You to One, calling Men Lord or Master (who are not so) taking off the Hat, and Bowing: For not to do these things is with him, Pref. p. 15. a dissolving of all Government, and order the Relations of King and People, Husband and Wife, Parents and Children, Masters and Servants. Which Notoriously False and Childish Assertion deserves to be Hissed out of the World: For in the Instances of Government, disolv'd in the Relation of King and People, pray Reader consider, have they been dissolv'd and run down by Thee and Thou; not saying Master or Lord, by not pulling off the Hat, or Bowing; or have they been run down and dissolved by Men who Practiced contrary to these things? The Author of that Treasonable Piece, in answer to Dr. King, now Bishop of London-Derry, in Ireland, can say You to One, can call Men Lord or Master (who are not so) can pull off his Hat, and Bow; yet has given a fair Specimen of his design to dissolve the Relation of King and People, by running down the Present Government. And for the Instances of Relation, between Husband and Wife, Parents and Children, Masters and servants, never was one of these Relations, dissolv'd, or run down, through Obedience to the Precept of our Saviour, but always by the Iniquity and Disobedience of those in these Relations, who have Dispised the Precepts, and cast off the Yoke of Christ.

Ibid. That the Quakers at first left their Houses and Families to run about and Preach; and cried down Riches when they had none: Is notoriously false: For the Quakers never left their Families to shift for themselves, but always took due care of them, which is evident in this; in that their Families have not offered themselves to the care of the Parishes where they dwelt; but on the contrary, have defrayed their own Charge, and paid their Lot in the Assessments for the Poor of the Church, which our Adversary pretends Membership in: But if I should examine how many Priests have spent their exactions in Pride, Luxury and voluptuous Living, and have left their Families to shift for themselves, or to the Alms of their dissenting Neighbours, the Number would not be very small. Nor did the Quakers every cry down Riches, but the immoderate desire after and abuse of them: This we practiced then, and the same now.

Pref. p. 24. The Quakers dispute against these (viz. the outward Sufferings and Death of Christ) and place the Merit and Satisfaction in the allegorical Sufferings and Blood of their Light within, inwardly shed, etc.

This Assertion of the Snake is not allegorically, but literally a Lye; for we acknowledge the satisfaction made by Christ to his Father, but we do deny that groundless and dangerous Notion of his having paid, and his Father exacted, that strict and rigorous Satisfaction, by undergoing the self-same Punishment and Pains that the Damned suffer in Hell.

He own the Merit of his outward Death and Sufferings, but dispute against the mis-application of that Merit to ungodly Men, continuing impenitently in their Sins.

We own and believe, that Men, by continuing impenitently in their Sins, do press, as with sheaves, the Holy Spirit, and by such their despite to the Spirit of Grace, do grieve the good Spirit of God which he hath shed abroad upon the Hearts of Men in order to their Regeneration. But have never said, or believed, that the Satisfaction made by Christ to the Father, and the Merit thereof, consisted in any allegorical Suffering, and Blood of the Light within inwardly shed.

We own and believe, that Men, through obedience to the Spirit of Grace, may come to have their Consciences sprinkled from dead Works to serve the living God; and may, thro' the Blood of the everlasting Covenant, be made perfect in every good Work to do the Will of God through Jesus Christ. But have never placed or believed the possibility thereof did consist in such allegorical Death and Sufferings, as the Snake does insinuate against us; no more than the Apostle, in these and other places of holy Writ, where he directs Men to the word (Christ) in Them, can be supposed to undervalue the outward Death and Sufferings of Christ at Jerusalem: And to place the satisfaction he made to the Father, and the Merit of it, to consist in these his spiritual appearances by the Holy Spirit in the Hearts of Men.

Pref. p. 29. George Fox was much more inconsiderable than Antonia Bourignon; and got none at the beginning to follow him, but from among the poor and most ignorant of the Herd; who have since swell'd to a rich, numerous, and a potent People, overspreading these three Nations, and flocking whole Plantations abroad: And their Succors have taken Root both in Holland and Germany.

O! Excellent beginning, tho' not enough desired increase: Yet both beginning and increase, doth in his shew, the Servant like his Lord, against whom it was objected, John 2.48. Have any of the Rulers or Pharisees (the Rich, Great or Learned) believed on him, but this People who know not the Law, and are cursed.

Herein the Snake shews his unity with those Blasphemous Opposers of Christ, and also gives a Testimony for us, that in beginning and increase, we are like the Primitive Times of increasing Christianity: Which, tho' it is beyond the common Rule of Judging, yet it is certainly true, that by the tings which are not, God will bring to nought things that are: And the mean and low, who keep so, in his Fear, them he will exalt; and them who seek first the Kingdom of Heaven, and the Righteousness of it, shall not fail to have all convenient things added; for being Lord of Heaven, he is the same over Earth, and disposes it at this pleasure. This, many have experienced; after all the fleecings and tearing to pieces of Estates and Families, which we have suffered, by the cruel hands of such, who pretended love to our Souls: So that we have none, to whom to attribute our Riches, Numbers or Might, but the Secret Hand of divine Providence, which first gave us being. And I firmly believe, that if the Professors of Truth keep in the Possession of it, the Kingdoms of this World will become the Kingdoms of God, and of his Son Jesus Christ; who in his smallest appearance, as in the vision declared by the Prophet, Dan. 2. 31, 32, 33, 34. breaks to pieces the seemingly strong and gay Combinations and Pretences of Men, and will Blow them away as the Chaff of the Summer threshing Floor.

Pref. p. 31. Enthusiasm has been the root of the greatest Evils that have befallen the Church. It is a perfect opposition to all Rule and Government: And there can be no order kept where it is admitted.
Thus Indefinitely and without distinction he brands Enthusiasm, yet in the same Page allows it to be Divine, admits the greatest flights and extasies of it. And says, The Higher the Better.

And in Sect. 22. p. 314. etc. defining Enthusiasm to signifie Inspiration, and saying it may mean a Good as well as an Evil Inspiration.

He takes some pains to prove, from the Liturgy and Offices of the Church Service, that the Church of England (which he pretend to be of) allows it, pretends to it, and prays for it. Yet in Pref. p. 43. He says, There is no Enthusiasm, where there is not Pride: Which being dressed in the Garb and Guise of Humility, is literally the Devil.

Thus he fights against himself, by owning and denying the same thing: And not less in the Marks he gives, to know that Enthusiasm, which he calls Divine, from that which he calls Diabolical.

The first (Pref. p. 323.) is, that Enthusiasm, or those Inspirations (for he makes them Synonymous) which are Divine, fill us with Humility, and withal a great Charity for others; being more apt to have a good Opinion of the, than of our Selves.

Now Reader I will shew thee, that the Snake, our Adversary, is free from this first Mark of Divine Inspiration: For as contrary as Hatred is to Love, as Cruelty is to Mercy so is his Disdainful and Scornful, Insulting and Scoffing (which throughout his Book appears) contrary to the Humility and Charity which the holy Spirit teacheth.

And it is in Disdain and Scorn where this Adversary, p. 16. speaking of G. F. Says, it was a bewildering of his poor Understanding.

And in p. 17. speaking of G. F. he says, he had an immoderate degree of Dulness and lack of Understanding, as could hardly befall any thing in Humane Shape.

And in p. 150. speaking of G. F. he says, But George Magus owned no other Holy Ghost, than what was within himself, of which he was the Possessor and Owner.

P. 42, 43. Speaking to G. W. he says, Scoffingly and Insultingly, George hold up thy Face and look like a Man! Come, be brisk, and tell me by yea and by nay. Ibid. Alas poor George! Is the Infallible Quakers dwindled down to a meer Gypsie?--Ah! George! What a blessed Spirit wouldst thou have though Satan?
These few instances, may shew how far the Snake is from that Humility and Charity which himself makes the first and proper Mark of Divine Enthusiasm or Inspiration. Charity (he says, Pref. p. 35.) believeth all things that are good, or can be well construed of another.

But himself is so far from this Charity, that he misconstrues all things against us, with set purpose to abuse us. When he says (Pref. p. 34) Hence We (himself and Party) dispise others, and are apt to censure them even unto Hell; he says true to the Shame of himself and them: But when he adds, The Quakers have damn'd all but5 themselves, he says false, and that it may appear he hath falsly charged us; pray Reader consider the following Quotation taken from one of our Ancient Friends, Isaac Penington; in his Treatise, Entitled, An Answer to that Common Objection against the Quakers, that they condemn all but themselves; which was writ early, and reprinted with his Works, Anno. 1680. where, p. 310, of the first part of his Works, He thus speaks,

'The Protestant Churches (as they are called in way of distinction from the Church of Rome) the blessed Martyrs, who suffered for the Testimony of a pure Conscience towards God, and all the Worthies of the Lord, in their several Generations, who fought against the Scarlet Whore, were accepted of God, in their Testimony against Her, and are not disowned by us, but dearly owned and honoured therein.' He continues in giving Instances both of persons and things, as Luther, Hus, Brute, and Fox, with whom we agree in these things; as against deriving a Ministry from Rome, and maintaining it by Tithes, denying Swearing, etc. And then adds, p. 311. 'But all things were not discovered at once. The Times were then dark, and the Light small; yet they being Faithful, according to what was discovered, were precious in the Lord's Eyes; and what through Ignorance they err'd in, the Lord winked at, and overlooked; being pleased with the Sincerity and Simplicity of Heart, which he had stirred up in them towards himself.' Thus he, as who please may read, with more to the same purpose.

Now, pray Reader consider, whether this be Damning all but our selves, or whether it be not of that Charity, which the Snake hath made one Mark of Divine Inspiration. And more Instances of this sort I could heap, but that I aim to satisfie not cloy thee; and therefore come to the Snake's Second sure Mark, and which is a Mark of Diabolical Inspiration; and that is Pref. p. 35. Heresie Instill'd, contrary to the Truth of the Gospel. Which, as apply'd to us, is begging the Question. And the Charge is the same from the Church of Rome to the Church of England, and from other Dissenters to her also: So that this his Sure Mark, does, by such begging the Question, as surely hit himself as others. And therefore I shall let this Mark rest, till I come to the Instances, which he shall give, of Heresies we hold, contrary to the Truth of the Gospel; and may then have opportunity to shew, that the Snake is with the Papist, as ready to bestow the name Heretick, as I have shewn him to be Uncharitable, Proud and Disdainful.

I come now to his third and last Mark, Pref. p. 36. viz. of Schism: upon which our Adversary mentions that of the Corinthians, reproved by the Holy Apostle, I Cor. 12. where he says, To speak with the Tongue of Men and Angels, to understand all Mysteries, etc. To which the Snake adds, Pref. p. 37. All this would signifie nothing to us, if we keep not in the Unity of the Body, which is the Church. Pref. p. 38. And be not content with our Station, as Members, tho' never so Eminent, as an Eye or a Hand, without making a Schism in the Body, by withdrawing our due Subjection to the Head; our Spiritual Governors, who are the Principles of Unity in the Body. Pref. p. 39. And now Reader, stay and admire! That if even Miraculous Gifts were not a sufficient Pretence for any to advance himself above his Bishop, or withdraw from under his Government. And the Snake gives us a Reason, why this strict Subjection must hold; Pref. p. 41. Because, Corruptions in the Church are better amended, by living in the Communion of the Church; and there-by Exhorting, Admonishing, and shewing Good Example to Reclaim. Thus the Snake. And Reader, Let me now shew thee how, in all this, he hath combated the Reformation, and thrown down the Church-Services, as Schismatical, which in Sect 22. he calls Divine Enthusiasm. That I may shew this: It hath been acknowledged by members of the Church of England, in Dispute with those of the Church of Rome, That there is Possibility of Salvation in the Church of Rome: She being truly a Church, though Corrupt. Now, if so, according to the Doctrine of the Snake, the first Reformers from Popery, how Eminent forever, nay, if endued with Miraculous Gifts, had not sufficient Pretence to advance themselves Above their Bishop, who being their Spiritual Governour and Head, they did owe a due Subjection to him. And this the Snake endeavours to enforce, Pref. p. 40. That notwithstanding the Wickedness of the Priests and People of the Jew. Yet the Holy Prophets sent from God, set not up opposite Altars, to the Altars of those wicked Priests, nor invaded their Office.

Readers, who are in Communion with the Church of England, See your Advocate is hone to Rome in his Preface; and to his Power hath struk at the Root of the Reformation, not only here in England, but throughout Europe. By which Key we may open his meaning in Pref. p. 42. where he would be understood to have a flaming Charity for the good of the Body, and the Unity of the Church. And now for a Man that has in such large Characters Apologized for Rome, and endeavoured to weaken the Reformation, in the nullity of those Arguments, on which it is partly built, to be so much in Passion, as in Page 189. he is, with Josiah Coale, for Reprinting in a piece of his (what he calls) A Senseless, but bitter Libel, against the Church of England; written by A.S. a Papist, is very odd; it shews his Disposition to be very Uncertain, by the Unsettledness of his Reason. But hitherto I have only apply'd his Doctrine to the Reformation: It's true, it fits not there, but there may be some Excuse, in that he might in hast, not think of squaring his Doctrine by that Rule. But then, let's Examine his Doctrine by his own Practice, which being under his Daily Observation (or else he is very forgetful) it is not so likely to run Counter to that: Yet such is this Man's blindness, That, Reader, what he objects against us, called Quakers, and all other Dissenters from the Church of England, for Instances of Schism, are directly within the Line of his Practice: For this doughty Champion, who with so much Confidence in Page 336. does Demand Reparation in the Name of the Church of England, did yet withdraw himself from his acknowledged due Subjection to his Spiritual Head and Guide, his Bishop; in not acknowledging of the present Government, and has been more apt to Censure others that himself, and to Divide that Heal; which in Pref. p. 43. he saith, We ought not. Hence his Momus-like Disposition in Ireland: And Hence the Occasion of the Warrant for his Apprehension, while endeavouring to escape to France, when at War with us; in which Practices I doubt not but that he is disowned by that Church, as that Church must be acknowledged to be disowned by those, who, tho' in Corners, set up private Altars against her: Thus in Examination, His private Practices run Counter to his publick Pretences, which is a Mark of Hypocrisie, to which more may be spoken anon. But Besides all this, If Corruptions in a Church are bet mended, by living in the Communion of it, and there, by Exhorting, Admonishing, and Shewing Good Examples. Does the Church of England give Liberty so to do, to those that continue in her Communion? If not, what is this but to sham and deceive the unwary Reader. But we are rather to take the account of his disposition towards us, by the Character which he makes of 40 or 40 different Sects (as he calls all Dissenters) Pref. p. 43. that they are like the Spawn of the Viper. and I cannot think they, or he would like the Exhortation and Admonition of such Spawn.

Pref. p. 44. He advises, to be willing chearfully to submit our selves to our Superiours both in Church and State.

Here he would again impose upon the reader, as if himself did both; when in truth neither, which if he did, it might be hoped (in Charity) he would be more a Christian, and a better Subject.

The Introduction considered.

Having dispatched the Preface, before I reply to the Book, I shall here observe to thee Reader, the Profaneness, Hypocrisie and Injustice of this our Adversary, in some few collected Instances; that I may not postpone they inquiry to a distinct survey of the whole.

And first for his Profaneness: He doth in a stile not Grave or Serious; but Light, Airy, Deriding and scoffing, treat of Matters most Grave and Serious; at least herein equalling, if not outdoing the Stage: Hereby stirring up Levity in the Wild and Wanton, and keeping the Reader from a Sober and Serious Consideration of things; rather than make it his endeavour, to convince Gainsayers, satisfie the Scrupulous, reduce the Erronious, propagate the Gospel, or to bring Converts or Honour to the Church he pretends to be of: And it is not to be imagined, that Persons of solid Judgment, Sobriety and a serious Sense of Religion, should endure, much less be taken, with an attempt, running counter to these purposes: Of this sort is his whole 23 Sect. where, in most Profane Manner, he ridicules the Operations of the holy Spirit, calling it, p. 330. a mad Joy; and p. 336. Enthusiastick Madness. And of G. Fox, says p. 330. he was a Liberal Cursing Prophet---a Journey-man Shoe-maker, the Ground and Occasion of whose Enthusiasm, was Despair, p. 331. So Ignorant, p. 335. that he knew not before, but God dwelt in a Church, as Man does in a House, so as to be locked up, and to be no where else when he is there. And that George Magus (as he is pleased to call him) owned no other holy Ghost than what was within himself, of which he was the possessor and owner, p. 150.

And speaking to George Whitehead, p. 42, 43. he does in scoffing Mood bid him, by year and by nay, hold up his Face, be Brisk and look like a Man. This with abundance more scatter'd throughout the whole Book.

He says p. 6. he is forced to know and then, in answer to such sensless Arguments and Pretences, as deserve no otherwise to be confuted.

And on this account it is, that of Dissenters in general; he can afford no better Character or Simile, than that they are like the Spawn of the Viper.

Now, sober Reader, pray consider, Do we meet with such Instructions for Profaneness, in the Example and Precept of our Saviour? The Examples and Precepts of his holy Apostles? Or, in the Example and Precept of such, who in a true sense of Religion, have declared the end of their endeavours, were to reclaim and reduce the Erronious, and convince Gain-sayers? Is it possible? Reader, that supposing me in Error and Gain-saying; I should think a Man so profanely Scoffing, should have any real Concern for the Salvation of my Soul, so as to be reduced by him: Or, if I be not in Error, that he can have any conscientious Concern for my preservation: Nor will the example of Elijah do him any service here; he by a warrantable Irony, did confute the pretended God-head, which hath Eyes and sees not, Ears and hears not; thereby to reclaim the Idol-worshippers. But we, the Quakers, nor any other Dissenters in England, that I know of, do, or ever did, acknowledge any other God, than that one Almighty Being, the Father of all Things, and Jesus Christ his Eternal Son, and the Holy Spirit, proceeding from the Father and the Son, who is one God, blessed for ever. This hath been so often declared, that the Snake could not be ignorant of it; wherefore he is the more Inexcusable.

Secondly, Of his Hypocrisie, p. 2. I have (says he) great Charity for the Generality of the Ignorant sort of them; some of whom I know to be very honest and Well-meaning Men, and Devout in their Way. I do freely own, that I have a real Kindness and good Wishes for every one of the Quakers, that I have hitherto been acquainted with; and I never received any sort of Disobligation from any of them, in my whole Life. And yet treats the Quakers with all the marks of Bitterness, Baseness, Contempt and Disdain, and with all the marks of open Enmity, that can be shewn in the most Scurrilous manner, insomuch that he implicitly denies One Dram of the Spirit of Christianity to be in all the Quakers, p. 182. and in p. 177. to George Whitehead, he says, Come George, we are near an end, and we know not if ever we shall meet again; tell me in the Plain, Down-right Honesty and Simplicity of the Light within. See Reader, not only the Prophaneness, but the Hypocrisie of Pretended Kindness and Good Wishes, and the base Returns, for no Disobligation. Page 202. the Picture of the Quaker Spirit, he says, he feels, sees and abominates, by the very Conviction of his Sense. Then what grand Hypocrisie must it be, to pretend, as he doth, that he hath real Kindness and good Wishes for such, whose Spirit he abominates? I have shewn before, from his Profane and Scornful treatment of us, that he cannot wish well to our Souls; and himself declares, he abominates our Spirit; which being both absent, what would his kindness to our Bodies be? Why there is sufficient Ground to believe, that his kindness to them is much what the cruel Emperor's was to the Romans, when he wished them all but one Neck; and then their dispatch would be speedy. And to shew that it is not meer Conjecture, I now proceed:

Thirdly, To his Injustice, which is manifest, not only in Wresting our Writings, and Perverting our Plain Meanings therein, and that knowingly and wilfully, since they have been explained by our selves; but also by falsely Quoting our Books, sometimes by packing Sentences, which stand at distance, close together, as one continued Quotation; or else only with the distinction of a Break, without any regard to his breaking off the Sense of the Writer: Of which, in my way through his Book, I shall shew abundance of Instances. Add to this he Injustice, in urging against us our adversaries false Charges; some upon bare hear-say, and often out of Books written against us by open Enemies, and that without taki8ng notice of our Answers; which is equally Unjust: As to have urged the Writings of Celsus, Porphyry, or other Heathens, against the Primitive Christians, or the Writings of the Romanists against the Protestants, as Eckius against Luther, Harding against Juel, etc. without any regard had to their Answers: Which whosoever should Do, might have the name of a Bold and Confident, but not Wife or Honest Man: Yet such is this Snake's Practice, and that he might not come short in any thing, wherein he can be Injurious, he hath purposely misstated our Principles, that thereby he might make himself an Advantage to fasten upon us (what in him lies) such Absurd, Extravagant, and Impious Consequences as he pleases.