IT is our Authors happiness in all his sufferings from the virulent Tongues and Pens of malicious and cause­less Adversaries, that they rather seek, than find occasion against him; Wherefore else, when con­cerned only to give your thoughts of his Books recommended to your perusal, do you so soon forsake them, to reflect upon his Person, and those actions in which they are not concerned; if your own brave Man, Bishop Saunderson, be to be credited; who tells you in the Sermon you recommended to me; You ought not to have any mans person either in hatred or admiration; but to embrace whatever is consonant to Truth and Reason, though Judas himself should preach it; and reject what even an Angel from Heaven shall teach, if you have no other reason to induce you to believe it, but that he teach it. And had you followed his advice, you might have had the reputation of a better Christian, and a better Sub­ject, than your Unchristian and barbarous dealing with the Doctor gives you. For to what end are those ma­ny [Page 2]gross Calumnies wherewith you asperse him; but by wounding, as you think, his Reputation, to render, as you hope, his Excellent and Learned Writings, the less useful to the great Ends of Christianity. And what have you done, by reviving (and that not without the highest Contempt to Authority) some obsolete occasional pas­sages, relating to former times, more than told the world, what few before but knew, That in the late un­happy differences amongst us, Dr. O. sided with the wrong Party; So did many more, whose endeavours to support it far exceeded his; who are not therefore the less faithful and Loyal Subjects now: But to what degree of partiality will not envy and malice carry a man? The rest of your great Atchievements, what are they other than as you tell us from Mr. Hales, To daub with the Doctors Writings, as Chymists do with natural Bodies; tor­turing them to extract that out of them, which God and Nature never put in them. Of which unhansome and dis-ingenious dealing, the first passage that incurs your displeasure, is an evident and pregnant instance: And that is, the Doctors affirming, that this Principle; That the Church has power to Institute and Appoint any thing or Ce­remony belonging to the Worship of God, either as to Matter or to Manner, beyond the orderly Observance of such Circumstances as necessarily attend such Ordinances as Christ himself has Instituted; lyes at the bottom of all the har­rible Superstition and Idolatry, of all the Confusion, Blood, Persecution and Wars, that have for so long a season, spread themselves over the face of the Christian World, &c. I shall not here stand to discuss this Principle; of which you have the Doctors thoughts: But by what Logick do you conclude thence, that he makes all that have, or ever had any other, to be a pack of formal rotten Reprobates; and the Books of Martyrs, to be Books of Impostors? But these are some of the many Ingenious and Candid Inferences, wherewith your luxuriant Wit and Fancy abounds. But though I will not, as I told you, stand now to examine this Principle, I shall yet recommend to your more [Page 3]sober and calmer thoughts, these following Conside­rations.

Whether to allow unto men a power to Institute and Appoint such and so many Ceremonies, in the Worship of God, as they shall judge necessary or Convenient for the Decent and orderly performance thereof: Be not to open a door, to all the Superstition, Idolatry and Will-worship, they, under pretence of Order and Decency, shall think fit to introduce into the Worship and Service of God?

Whether all those Ceremonies removed out of the Church by our first Reformers, as useless and burdensome in the Worship of God; may not by others of a contra­ry perswasion, who judge them rather to conduce to the decent and orderly performance thereof, be as well re­stored upon these pretences, as others of a like nature, have upon the same pretences, been ever since continued amongst us?

And Lastly, Whether any Judicious Christian, or Ra­tional man can believe, That Jesus Christ who came to take away the yoke and burden of Jewish Ceremonies, appointed by God himself; should give power unto men, to institute in their room, such others as they should think good? And yet so it must be, If the Church have a Power to Institute and Appoint any thing or Ceremony be­longing to the Worship of God, either as to Matter, or to Manner, beyond the orderly Observance of such Circum­stances, as Christ himself has Instituted: For what else shall bound the Wills of any, from running into that excess which some have done; if they shall judge or fan­cy their Superstitious Observances to render the Worship of God more decent? And then, forsooth, they have a Text to warrant them; Let all things be done decently and in order. But this Text will neither warrant nor counte­nance such Impositions or Practices: And I wish you, or any of your Tribe, would give us but one Instance of the Apostles, or Primitive Christians for some hundreds of years after them; enjoyning or using any one Ceremony [Page 4]in the Worship of God, for the decent and orderly per­formance thereof, or having respect unto any one Cir­cumstance for order or decency sake; beyond the or­derly Observance of such Circumstances as necessarily at­tended such Ordinances as Christ himself had instituted: and yet I cannot perswade my self, but that they very well understood this Text, and were no less careful to do their duties; which they did not conceive to lye in the Observance of such Ceremonies, as are now, by some, made the only matter of Order and Decency: If there­fore there be no Apostolical Precept, nor Practice of the Primitive Church to warrant nor countenance, this Prin­ciple, which has all the Evil Consequences before men­tioned evidently attending it: The Doctor may possibly have more to say in behalf of his Assertion, than you, with all your Abettors, shall ever be able to object against it: It may not therefore be guilty of that Falshood, Sedition, Uncharitableness, Impudence and Pride; you too impudently and arrogantly charge it with. But, Audacter Calumniari, is the Devils Precept; and you have shewn your self an apt Scholar in the practice of it; your whole Discourse being such a Rhapsodie of manifest Slanders, false Aspersions, and gross Calumnies against the Doctor, and even against Truth it self; as are hardly to be parallel'd on this side Hell; or were ever belcht forth by any one who held not strict Communion with it. (I do therefore the less wonder at your Atheistical deriding of Communion with God; and scossingly mentioning of it throughout your Pamphlet.) But yet, methinks, though all other Considerations were too weak to restrain your malice from venting it self against the Doctor in this Unchristi­an and barbarous manner; your great Vaunt of Loyalty to His Majesty, should in prudence, if not in duty, have kept you within the bounds of his Laws; and have silenc't you, at least in those things, He hath been pleas­ed to bury in Oblivion: A due regard unto which, will carry me over the greatest part of your Libel; in [Page 5]which yet, were it lawful to examine, what may not innocently be remembred, it were not difficult to shew your dishonest and dis-ingenious dealings with the Do­ctor, by undue Inferences and Conclusions, representing him the Anthor of those Assertions, which are the pro­ducts only of your malice: and sometimes again, by leaving out the Context; or reciting an imperfect peri­od; you deal with him, as he did with David; who quoted part of the first Verse, of the fourteenth Psalm, to prove that he affirmed, There is no God. And with these, and with such like honest and ingenious Artifices, you represent the Doctor to the world; as Romes Inquisitors were wont to do Martyrs to the people; with Fiends and Devils painted on them; that so they might appear as hideous and frightful, as they would have them thought wicked and abominable.

But you tell me, Notwithstanding His Majesties Graci­ous Pardon and Act of Oblivion, the Doctor still medi­tates Division and Schism: This, indeed, if true, were more to your purpose than any thing you have yet said. But you have so forfeited your Reputation; I can cre­dit nothing upon your bare affirmation: you must there­fore produce your Witnesses, if you will convince me of it.

Enter Witness: Welcome Friend, What can you say as to the Doctors being guilty of meditating Division and Schism, since the Act of Oblivion?Libel p. 33.

And it may please you, Sir, all that I can say to it,1. Witness. is but this; There is a Catechism called, A brief Introdu­ction to the Worship of God, and Discipline of the Churches of the New Testament; which the Doctor is shrewdly su­spected to be the Author of; but whether he be or no, I cannot say; nor yet that there is any thing Criminal or Erroneous in it.

Is this all you can say?

Only this more,1. Witness. He is suspected likewise to be the Author of a Primmer for the Instruction of little Children.

We are but little Instructed then by you: Where's your next? Enter second Witness: Come nearer Friend; What can you say to the matter in question?

An't please you Sir,2. Witness. I can say a great deal; For the Doctor has (for certain) been fishing out the Kings Councils; (but whether it were with a Net, or an An­gle, that indeed, I cannot say) and enquiring, Whether things went well as to his great Diana, Liberty of Con­science: He hath been very inquisitive likewise how His Majesty stood affected to it: Whether He would connive at it; and the Execution of Laws against it: Who were or could be made his friends at Court; What Bills were like to be put up in Parliament: How that Assembly was uni­ted or divided, &c. and according to the Current and Di­sposition of Affairs; He did acquaint his under Officers, and they by their Letters each Post, were to inform their Fra­ternity in each Corner of the Kingdom, how things were likely to go with them: How they should order their bu­siness; and either for a time omit, or continue their Con­venticles, &c.

Here's a great deal indeed: But are you well assur'd of the truth of all this?

Well assured;2. Witness. Sure am I, as a man can be of any thing he dream't off, but last night.

That's well: But we must not here admit of dreams for evidence. Call therefore, I pray, the next. En­ter third Witness: Aye marry, Sirs, his Countenance [Page 7]promises something extraordinary; What canst thou say, honest friend, to the matter in Question?

Zaye, I can zay somewhat,3. Witness. and that which I think will be to the purpose; and that is, That the Doctor hath written a pestilent Book against the Pope.

How know you that he writ it?

Know I that he writ it? Why he can't deny it,3. Witness. his Name is to't.

But does he not therein, undermine the Kings just Au­thority?

Kings just Authority?3. Witness. None but a Natural sure can imagine that, when 'tis licenc't by Publick Authority.

You say well, Call the next.

Nay, I beseech you, Zur, hear me out.3. Witness.

I thought thou hadst done.

Done, I think we shall ne're have done,3. Witness. there is such doings among them; for as I told you, Zur, the Doctor hath written such a Book against the Pope,A Di­scourse of the For­bearance, or the Pe­nalties which a a due Re­formation requires. Page 33. as would make any honest man forswear ever having to do with with him; and yet there is a Dignatary of our Church hath lately told us, There is no possibility of ever reconciling our Divisions, but upon such a Principle as may serve to re­unite us with the Church of Rome. Now I bezeech you, Zur, does not the Doctor, in writing against this Union, meditate Division and Schisme?

Nothing more evident: Produce but such another [...]itness, and you have made good your accusation: for [Page 8]the Law requires two Material Witnesses to convict an Offender; and this is but your first that hath spoken to the purpose. Call therefore your next: Enter fourth Wit­ness: Come on friend, drive the Nail home now; What canst thou say to the matter in question?

An't please you,4. Witness. Sir, I am but a poor Countrey-man, and all that I can say, is but this; That the Doctor hath poison'd some Countrey Justices of the Peace.—

How! Poison'd them! This is the Meditating Division with a vengeance, to divide Soul and Body: How many has he thus murthered?

He hath murther'd none, an't please you,4. Witness. Sir, but poi­soned them with his pernicious Principles—

There are then, no Justices of the Peace dead with his Poyson?

Oh yes Sir,4. Witness. there are divers dead with it.

How! poison'd them, and not murther'd them, and yet dead! Surely friend, 'tis you that meditate Division, who would thus divide us from our senses.

An't please you,4. Witness. Sir, to understand the whole matter, He hath poison'd them with his pernicious Principles, that so they might desist from executing penal Laws against his Brethren: and they are thereby become Civilly dead; have­ing neither life nor motion in them, as to the execution of their Office.

If that be the business, truly Sir, you have produc't an excellent Witness against your self: For instead of prove­ing the Doctor to meditate Division; does he not tell you, he endeavoured the contrary? That there should not [Page 9]be so much as those Divisions amongst Neighbours, which their executing of Penal Laws upon one another, usually causes: Nor yet that honest mens Estates should be divi­ded amongst Informers, &c. So that 'tis very evident the Doctor did not herein meditate Division.

But let us hear, Whether you are more happy in your next Witness. Enter the fifth Witness: Come near friend, What can you say to the matter in question?

All that I can say to it, is,5. Witness. That the Doctor by his last Book against the Ecclesiastical Polity, thought to have put a stop to the whole proceeding of the Parliament, and to have involved the whole Nation in Confusion and Blood.

Those were desperate and bloody thoughts indeed. But what I pray, Was the Ecclesiastical Polity he writ against; Was it the Ecclesiastical Polity of the State?

Nothing less:5. Witness. But the Discourse only of a Private Per­son; and he nameless.

And did that Discourse, think you, so steer the Parlia­ment, that the Doctors Book against it, should stop their whole proceedings; and involve the whole Nation in Confusion and Blood.

So he thought.5. Witness.

It does not appear, he thought the Parliament so much as influenc't by this Polity, and could not therefore think, whatever he said against it, should stop their proceedings: But some, 'tis evident, have high thoughts of themselves, how low soever others may have of them; and like the Flie upon the Wheel, think they raise all the dust about them: But their vanity must not prejudice the Doctors Innocency: Till therefore it do appear, that he had as high thoughts of this Sr. Pol, as he, Good man, it seems [Page 10]had of himself; or that he be proved so weak & unadvised, as by writing against a private Anonymous Author; to think to have put a stop to the whole proceedings of, the Parliament, and to have involved the whole Nation in Confusion and Blood; such writing, no more makes him guilty of meditating Division and Schism, than the Wheel-barrows going to rumble to rumble, makes John an Oakes, to Owe me Nine pence.

But to dispatch this point, let's hear, I pray, your next Witness.

You have heard all.

Then all unbiassed and impartial Judges will conclude the Doctor as unjustly accused to meditate Division since the Act of Oblivion: As he is maliciously charged with any thing he did before it: But such is the intolerable Pride and Insolence of some Persons, they are not to be contradicted, but they strait way Rage and grow furious, foaming out their shame, and spitting out their venome against all opposers: Nay so barbarously Cruel are they, towards those, whose sufferings, had they any bowels of Compassion, would rather move their Pity, than their Spleen; that they cease not to load them with all the false and infamous aspersions, that even spight, rancour, and malice it self can invent: Neither is there any possibility of their ever avoiding these mens Reproaches: For when they patiently suffer themselves to be abus'd and injur'd; their innocency to be traduc'd; their reputations to be wounded; and their Persons to be revil'd and trampled on; Nay, even the Truths of the Gospel, for which they are more concern'd, to be derided and evil spoken of; Then,Preface to Eccl. Polity. pag. 14, 15. Never any Cause in the world was more shamefully baffled and triumphed over, than this of Schismatical Non­conformity: Then in spight of Affronts and Provocations, it bas found them a tame and patient People, that can Gene­rously endure to see themselves smartly pelted for their folly [Page 11]and villany; and never so much as snarle or attempt to fasten upon those Weapons that have sorely bruised them.

And if at any time they are provoked to a necessary and just, vindication of the Truth, and their own Innocency:See our Libeller, pag. 33. Then they are Schismatically Factious and Seditious: Di­sturbers of Government; Affronters of Authority; and Con­temners of Laws: Then they meditate Division and Schism; and the involving of the whole Nation in Confusion and Blood; and are like those Beasts and Birds of Prey, that having once tasted blood, will still bunger and thirst after more: Then they blow the Coals to keep the fire from going out: Then they are a kind of Creatures, that snarle though they cannot bite: 35. And what not?65. For what more easie than to find a Staff to beat a Dogg? And what more barbarous than thus to whip men till they cry; and then whip them for crying? Yet such is the Noble and Chri­stian usage, the present suffering Party receive from their Pious and Generous Adversaries; who however they shall demean themselves; are resolved never to want matter of Exceptions against them: which rather than not have, they will Affront Authority; and violate all Laws both Divine and Humane: which you, Loyal Sir, who as you have been pleased to tell us, suckt in Loyalty with your Mothers Milk; should yet, methinks, of all others have avoided.

And now, Sir, to Gratifie your request; and satisfie my own Curiosity; I have prevailed with the Doctor, to in­form me of the Truth of those passages, he alone can speak knowingly to; with some others I have not met with in his Books; which not having by me; I was im­patient to be resolved in: And that I may neither wrong him, nor you, in the account I am willing you should have of them, you shall here have it as I received it from him himself.

And in requital, Let me request of you, Kind Sir, to satisfie the world, with what Conscience and Confidence [Page 12]you take upon you to be an Accuser: Qui alterum incusat probri, ipsum se intueri oportet: How then durst you un­dertake this Employment?

You! who know your self guilty of the blackest of those Crimes you would fix upon the Doctor.

You! who are an Infamous Libeller of Persons of the Eminentest Quality.

You! who make it your pastime in most Companies where you come, to deride and scoff at your Reverend Diocesan: particularly for asking you, when you came for his Institution to the Living you now hold, as a Tryal of your Ability for the Work of the Ministry, and Cure of Souls you were then taking on you; Why there were more Verbs of the third Conjugation, than of the second? with divers the like, as you have been pleased to term them, Impertinent Questions.

SIR,

IT is upon your desire, and not in any compliance with my own judgement or inclination, that I have taken a little consideration of a late slanderous Li­bel published against me. I have learn­ed, I bless God, to bear and pass by such Reproaches, without much trouble to my self, or giving the least unto others. My mind and conscience are not at all concerned in them, and so far as my Reputation seems to be so, I am very willing to let it go. For I cannot entertain a valuation of their good opinion, whose minds are capable of an impression from such virulent calumnies. Besides I know that there is no­thing absolutely new in these things under the Sun. Others also have met with the like entertainment in the world in all Ages, whose names I shall not mention, to avoid the envy in comparing my self with them. I acknowledge that it is a Dictate of the Law of Nature, that where others do us open wrong, we should do our selves right, so far as we lawfully may. But I know al­so, that it is in the power of every one to forego the pro­secution [Page 14]of his own Right, and the vindication of him­self, if thereby there arise no detriment unto others. That which alone in this case may be feared, is least offence should be taken against my person to the disadvantage of other endeavours, wherein I desire to be useful in the world.

But against this also I have the highest security, from that indignation and contempt wherewith this Libell is entertained by all persons of ingenuity and sobriety. Not out of any respect therefore to my self, or my own name (things of little or no consideration in or to the world) nor out of a desire that this Paper should ever pass farther, than to your own hand, and thence to the fire; but to give you some account of this Pamphlet whose Author it seems is known unto you, I have both per­used it, and made some short reflections upon it, which I have herewith sent unto you.

The whole design of this Discourse is, per fas & nefas, to endeavour the Defamation of a person, who to his knowledge never saw the Author of it, and is fully as­sured never gave him the least provocation unto any such attempt. For when I am told who he is, I am as wise and knowing unto all his Concernments as I was before. And yet it is not only my Reputation, but considering my present state and condition, with the nature of his Libellous Aspersions, my farther outward trouble in the world, that he aimeth at; from which he seemeth to be much displeased that I am secured by the Righteousness of the Government, and Laws under which I live. Now however he pleased himself in this Attempt, yet there is no man but may give as tolerable an account by the Law of God, the Customs of civilized Nations, and in the estimation of wise and honest men, of robbing per­sons on the High-way, and spoiling them of their Goods, as he can do of this undertaking. It is true! Some others have of late dealt not much otherwise with me, wherein how far they have satisfied themselves and others, [Page 15]time will discover. But yet according to the present custom and manner of men, they may give some tolera­ble pretence to what they have done. For they suffici­ently declare that they were provoked by me, though no such thing were intended; and it is abundantly ma­nifest, that they had no other way left them to give countenance unto some fond imaginations which they have unadvisedly published, but by petulant reviling of him, by whom they thought they were detected. And such things have not been unfrequent in the world. But as for this Author, one wholly unknown to me, without the compass of any pretence of the least provocation from me, to accommodate the lusts and revenges of others, with that unruly evil, a mercenary tongue full of deadly poison, without the management of any difference, real or pretended, meerly to calumniate and load me with false aspersions, as in the issue they will prove, is an in­stance of such a depraved disposition of mind, such a worthless baseness of soul, such a neglect of all Rules of Morality, and Principles of humane Conversation, such a contempt of Scripture Precepts innumerable, as it may be can scarcely be parallel'd in an Age, amongst the vi­lest of Men. Something I confess of this nature is di­rected unto in the Casuistical Divinity, or Modern Policy of the Jesuits. For they have declared it lawful to re­proach and calumniate any one who hath done them an injury, or otherwise reflected on the Honour of their So­ciety. And notable Instances of their management of this Principle, are given us by the ingenious discoverer of their Mysteries. But they alwayes require a previous in­jury or provocation to justifie themselves in this filthy kind of Revenge. And hereby is our Author freed from the suspicion of having been influenced by their sugge­stions. For he hath gone in a way whereon they never attempted to set a foot before him; and scorning a Vil­lany that hath a President, he seems to design himself an Example in the Art of Sycophantry. However the same [Page 16]Author hath directed men unto the best way of returning an answer unto false and calumnious Accusations, what­ever be their occasion. For he tells us, that Valerianus Magnus an honest Capuchin Fryer, being to dealt withal by a Jesuit, made not any defence of his own Innocency, any farther than by adjoyning unto all the Instances of his Charge Mentiris impudentissime. And this you will im­mediately find to be the substance of that answer which this Book deserves. For setting aside things relating to the former publick troubles and disorders in these Nati­ons, from the venome of all reflections from whence, I am secured, by the Government, Law and Interest of the Kingdom, all which in this revival of them, are notori­ously abused and trampled on, and there is no one thing charged on me in the whole Libel, but that either in the matter or manner of its Relation, is notoriously false. The task I acknowledge of making this discovery would be grievous and irksome unto me, but that I must not account any thing so, which may fall out amongst men in the world; and do remember him, who after he had done some publick services whereof others had the ad­vantage, was forced to defend his own house against Thieves and Robbers.

The whole Discourse is a railing Accusation, such as the Angel durst not bring against the Devil; but such as hath many Characters and Lineaments upon it, of him who was a false Accuser and Murderer from the begin­ning. Neither is it capable of a distribution into any other parts but those of railing and false Accusations. And for the first, feeing he hath manifested his propensity unto it, and delight in it, he shall by me, be left to the possession of that Honour and Reputation, which he hath acquired thereby. Besides his way of managery hath rendred it of no consideration. For had it been condited to the present Gust of the Age, by Language, Wit, or Drol­lery, it might have found some entertainment in the world. But downright dirty Railing, is beneath the ge­nius [Page 17]of the Times, and by common consent condemned to Bear-Garden and Billinsgate. His Charges and Accusa­tions, wherein doubtless he placed his principal hopes of success, (though I much question whether he knew what he aimed at in particular or no) may in so many instances be called over, as to discover unto you with what little regard to Christianity, Truth, or Honesty, they have been forged and managed by him. I shall begin with what he calls my practices, and then proceed to the Principles he mentions, which is the best order his confused Rhapsody of slanders can be reduced unto, though inverting that which he projected in his Title. One of the first charges I meet withal upon the first Head, is pag. 9. That I was one of them who promised Cromwell his Life upon his last sickness, and assured him that his dayes should be prolonged. This I confess he manageth somewhat faintly and dubi­ously, the reason whereof I cannot guess at, it being as true as those other Tales, in the report whereof he pre­tends to more confidence. And I have no answer to re­turn, but that of the Frier before mentioned, Mentitur impu­dentissime, for I saw him not in his sickness, nor in some long time before. Of the same nature is what he af­firms, pag. 28. Of my being the Instrument in the ruine of his Son Richard, with whose setting up, and pulling down, I had no more to do, than himself. And such are the Reasons which he gives, for that which never was. For the things he instanceth in, were my own choice, against all importunities to the contrary; so that the same answer must be returned again, Mentitur impuden­tissime. Pag. 10. He charges me, that in writing against the Papists, I reflected upon the Authority of the King, as to his Power in matters of Religion, which he repeats again, pag. 34. and calls it a covert undermining of the just Au­thority of the King. Still the same answer is all that can be given. His Majesties Supremacy, as declared and established by Law, is asserted and proved in the Book he intends, pag. 404, 405, 406. Nor is there any word in [Page 18]the places quoted by him in his Margent, that will give the least countenance to this false calumny. Besides the Book was approved by Authority, and that by persons of another manner of Judgement and Learning, than this pitiful Scribler, who are all here defamed by him. Pag. 12. He chargeth me with countenancing an Accusation against the Reverend Bishop of Chester, then Warden of Wadham Colledge; which is a known Lye, and such I believe the Bishop if he be asked, will attest it to be. And so pag. 14. he sayes, I received a Commission from Oliver to carry Gladium ferri; but Mentitur impudentissime; for I never received Commission from any Man, or Company of Men in this world; nor to my Remembrance did I ever wear a Sword in my life. His whole 34th Page, had there been any thing of Wit, or Ingenuity in fiction in it, I should have suspected to have been borrowed from Lucian's Vera Historia, concerning which he affirmed, that he wrote that which he had never seen, nor heard, nor did any one declare it unto him. For it is only a confused heap of malitious Lies, which all that read and know, laugh at with scorn. Such likewise is the ridicu­lous story he tells, pag. 66. Of my ordering things so, that Members of Parliament should have a Book, which he calls mine, laid in their Lodgings by unknown hands; whereof there is not any thing in substance or circumstance that can lay the least pretence to Truth; but it is an entire part of his industrious attempt to carry the Whetstone. The same must be said concerning what he reports of pas­sages between me, and the then Lord Chancellor; which as I have good Witness to prove the mistake that fell out between us, not to have been occasioned by me, so I much question, whether this Author was informed of the Untruths he reports, by Doctor Barlow, or whether ever he gave him his consent to use his name publickly for a countenance unto such a Defamatory Libel. It were end­less and useless to call out, the remaining instances of the same kind, whereof I think there is scarce a Page free in [Page 19]his Book, unless it be taken up with Quotations. And I am sure that whosoever will give the least credit unto any of his Stories and Assertions, will do it at the ut­most peril of being deceived. And where any thing he aims at, hath the least of truth in it, he doth but make it a foundation to build a falshood upon. Such are his ingenious repetitions of some things I should say, four­teen or fifteen years ago, in private Discourses; which yet supposing them true in the terms by him reported, as they are not, contain nothing of immorality, nothing of injury unto, or reflection on others. Surely this man must be thought to study the adorning and freedom of Conversation, who thus openly traduceth a Person, for words occasionally, and it may be hastily spoken, with­out the least injury to any, or evil in themselves, fourteen or fifteen years after. And these also are such as he hath taken up on meer reports, for I believe he will not say, that ever he spake one word with me himself in his Life. How any one can safely converse with a Man of this Spirit and humour, I know not. I shall wholly pass by his malicious wresting and false Applications of the passages he hath quoted out of some things published by me; For as for the greatest part of those small perishing Treatises, whence he and others have extracted their pre­tended advantages, it is many years since I saw them, some of them twenty at the least; nor do I know, how they have dealt in repeating their Excerpta, which with so much diligence they have collected; that they are several times wrested and perverted by this malicious Scribler un­to things never intended by me, that I do know.

One Discourse about Communion with God, I find there is much wrath stirred up against; and yet upon the severe scrutiny which it hath on several hands undergone, nothing can be found to lay to its charge, but one passage concern­ing some differences about external Worship; which they needed not to have put themselves to so much trou­ble, to have found out and declared. But as for this [Page 20]man, he makes such inferences from it, and applications of it, as are full of malice and poison, being not inferior in those good Qualifications unto any of his other pro­digious Tales. For from what I speak concerning the purity of Instituted Worship, he concludes, that I judge, that all who in the Worship of God make use of the Common­prayer, are not Loyal to Christ, nor have Communion with God, nor can promote the Interest of the Gospel; all which are notoriously false, never thought, never spoken, never written by me: And I do believe, that many that have used that Book in the Publick Administrations have been as Loyal to Christ, had as much Communion with God, and been as zealous to promote the Interest of the Gospel, as any who have lived in the world this thousand years. For men are accepted with God according to what they have, and not according to what they have not. The next charge I can meet withal in this con­fused heap, which is like the Grave, a place of Dark­ness without any Order, is no less than of Perjury. And this principally he doth on such an Account, as is not at all peculiar to me; but the Reproach he manageth is equal­ly cast on the greatest part of the Kingdom by this publick Defamer. And I suppose others do, though I do not know the prudence of encouraging such a slande­rous Libeller, to cast fire-brands amongst peaceable Sub­jects; and to revive the remembrance of things, which the Wisdom, Clemency and Righteousness of His Majesty, with, and by the Law of the Land, upon the best and most assured principles of Piety and Policy, hath put into Oblivion. And it also seems strange to me, how bold, he and some other Scriblers make, by their inte­resting the Sacred Name of His Majesty, and His Concerns in their impertinent squablings, as they do on all occasi­ons. But such things are of another Cognizance, and there I leave them. What is peculiar to my self in this Charge, is represented under a double Instance; (1.) Of the Oath of Canonical Obedience, which I took and vio­lated: [Page 21]and (2.) Of the Ʋniversity Oath. For the first, although I easily could return an answer unto the thing it self, yet as to what concerns me, I shall give no other, but Mentitur impudentissime, I never took any such Oath. And for the other I doubt not to speak with some confi­dence, that the intention and design of the Oath, was ob­served by me with as much conscience and diligence, as by any who have since acted in the same capacity where­in I was at that time reflected on. And upon the provo­cation of this man, whoever he be, I do not fear to say, that considering the state and condition of affairs, at that time in the Nation and the University, I do not believe there is any Person of Learning, Ingenuity, or common Modesty, who had Relation in those dayes unto that place, but will grant at least, that notwithstanding some lesser differences from them, about things of very small importance, I was not altogether useless to the Interest of Learning, Morality, Peace, and the Preservation of the Place it self; and farther I am not concerned in the ingra­titude and envy of a few illiterate and malicious Persons, as knowing, that Obtrectatio est stultorum Thesaurus, quem in Linguis gerunt.

But if all these attempts prove succesless, there is that yet behind, which shall justifie the whole charge, or at least the Author in filling up his Bill, with so many pro­digeous falsities. And this is my blaspheming the Lords Prayer, which is exaggerated with many tragical expressi­ons, and hideous Exclamations; as indeed who can lay too heavy a load on so horrid a Crime. But how if this should not prove so: How if by all his outcryes he should but adorn and set forth his own forgeries? This I know, that I do, and ever did believe, that that Prayer is part of the Canonical Scripture, which I would not willingly blaspheme. I do believe that it was composed by the Lord Jesus Christ himself, and have vindicated it from being thought a Collection and Composition of such Pe­titions as were then in use among the Jews, as some [Page 22]Learned men had, I think unadvisedly, asserted it to be. I do and ever did believe it the most perfect form for prayer that ever was composed; and the words of it so disposed by the Divine Wisdom of our blessed Saviour, that it comprehends the substance of all the matter of Prayer to God. I do and did alwayes believe, that it ought to be continually meditated on, that we may learn from thence, both what we ought to pray for, and in what manner; neither did I ever think a thought, or speak a word unsuitable to these assertions. Wherein then doth this great Blasphemy lye? unto two heads it must be reduced: (1.) That I judge not, that our Lord Jesus Christ in the giving of this Prayer unto his Disciples, did prescribe unto them the precise use or repetition of those words, but only taught them what to pray for, or how. Now although it may be this man doth not, yet all men of any tolerable Learning or Reading know, that this Assertion relating only to the different interpretations of one expression, indeed of one word, in one of the Evangelists, hath been owned and allowed by Learned men of all Parties and Perswasions. He may if he please consult Grotius, Musculus, and Cornelius a Lapide, to name one of a side for his information. But (2.) I have delivered other things concerning the use of it, in my Book against the Socinians. Whereunto I shall only say, that he who differs from others in the manner of the use of any thing, may have as Reverend an esteem of the thing its self as they; and herein I shall not give place unto any man that lives on the earth with respect unto the Lords Prayer. It is true, I have said that there were manifold abuses in the rehearsal of it amongst People ignorant and superstitious; and did deliver my thoughts, it may be too freely and severely against some kind of Repetition of it. But as for the ridiculous and impudent Charge of Blasphemy hence raised by this piti­ful Calumniator, I am no way concerned in it. No more am I, with that Lye which hath been now reported to [Page 23]the satiety of its first broachers and promoters: namely, that I should put on my Hat, upon the Repetition of it; It was as I remember about fifteen years ago, that such a rumour was raised, by I know not whom, nor on what occasion. It was somewhat long before I heard any whisper of it, as is the manner in such cases. But so soon as I did attain a knowledge that such a slander had been reported and scattered abroad, I did cause to be published in English and French, a declaration of its notorious falsity; in the year 1655. But so prone are many to give entertainment to false reproaches of them whom on any account they are displeased with, so un­willing to part with a supposed advantage against them, though they know it to have been put into their hands by the mistakes, folly, or malice of others, that the same untruth hath been several times since, repeated and re­published, without the least taking notice that it was publickly denyed, condemned, and the Authors of it challenged to give any tolerable Account of their re­port. Only of late, one Learned Person, meeting it a fresh, where its admittance would have been to his advantage, (namely Mr. Durel in his Answer unto the Apology of some Non-conformists,) had the inge­nuity to acknowledge the publick disclaimure of any such practice so long since made and published, and thereon at least to suspend his assent to the report its self. I am Sir, quite weary of repeating the Instances of this mans notorious falshood and unjust Accusations, I shall there­fore overlook the remainder of them on this head, that I may give you one of his intolerable weakness and ig­norance. And this lyes in his attempt to find out con­tradictions between what I have written in several places about Toleration and Liberty of Conscience, pag. 67. For because I say, that pernicious Errors are to be op­posed and extirpated by means appointed, proper, and sui­table thereunto; as also that it is the duty of the Magi­strate to defend, protect, countenance and promote the [Page 24]Truth, the man thinks that these things are inconsistent with Liberty of Conscience, and such a Toleration or forbearance, as at any time I have pleaded for. But if any man should perswade him to let those things alone, which either he hath nothing to do withal, or doth not understand, it may be he would accommodate him with a sufficient leisure, and more time than he knows well how to dispose of. His last attempt is upon some say­ings which he calls my Principles, in the Representa­tion whereof, whether he hath dealt with any greater regard to Truth and Honesty, than are the things we have already passed through shall be briefly considered, The first as laid down in the Contents prefixed to this sorry Chapter, is in these words; That success in busi­ness doth authoricate its Cause, and that if Gods Provi­dence permits a mischief, his Will approves it. There are two Parts you see or this Principle; whereof the first is, that success will justifie a cause in business; that is as I take it any one; and Secondly, That which God permits, he doth approve. Now as both parts of this Principle are diabolically false, so in their charge on me also; so that I must betake my self again, to the Example of the Frier, and say Mentitur impudentissime. A Cause is good or bad before it hath success one way or other. And that which hath not its warranty in it self, can never obtain any from its success. The Rule of the Goodness of any Publick Cause, is the Eternal Law of Reason, with the just Legal Rights and Interests of Men. If these make not a Cause Good, Success will never mend it. But when a Cause on these Grounds is so indeed, or is really judged such by them that are engaged in it, not to take notice of the Provi­dence of God in prospering men in the pursuit of it, is to exclude all thoughts of him and his Providence from having any concern in the Government of the world. And if I, or any other, have at any time ap­plyed this unto any Cause not warranted by the only [Page 25]Rule of its Justification, it no way reflects on the Truth of the Principle which I assert, nor gives countenance to the false one, which he ascribes unto me. For the lat­ter clause of this pretended Principle, that if Gods Pro­vidence permit a mischief, his Will approves it, I suspect there is some other ingredient in it, besides Lying and Malice; namely stupid Ignorance. For it is mischief in a Moral sense that he intends, nothing being the object of Gods approbation or disapprobation, on any other Ac­count. It would therefore seem very strange, how any one who hath but so much understanding as to know that this Principle would take away all difference be­tween Good and Evil, should provide himself of so much impudence, as to charge it on me. Another Principle in pursuit of the same design, he layes down as mine, pag. 46. Namely, That Saints may retain their Holiness in the Act of sinning, and that whatever Law they violate, God will not impute it unto them as a sin. There seems to be two parts of this Principle also. The first is, That Saints may retain their Holiness in the Act of sin [...]ing; I know not well what he means by this part of his Principle, and yet do for some Reasons, suppose him to be more remote from the understanding of it, than I am, although the words are his own. If he mean that the Act of sinning is not against, or an impeachment of Holiness, it is a ri­diculous contradiction. If he means that every actual sin doth not deprive the sinner of all Holiness; he is ri­diculous himself if he assert that it doth, seeing there is no man that doth Good and sinneth not. The framing of the last Clause of this Principle smells of the same Cask: and as it is charged on me is false. Whatever Law of God any man breaks it is a sin, is so judged of God, and by him imputed so far unto the sinner, as to judge him guilty thereof whoever he be. But God doth not impute every sin unto Believers unto Judgement and Condemna­tion. And if he can understand any thing in the Books quoted by him, he will find that there is no more in [Page 26]them towards what he reflects upon, but that God will by his Grace, preserve true Believers from falling into such sins, as whereby they should totally and finally lose their Faith, fall from Grace, and be cast out of Gods Covenant. This Principle I own, and despise his impotent, ignorant, and ridiculous Defamation of it. His third Principle is about Praying by the Spirit, which he chargeth at the highest rate, as that which will de­stroy all Government in the world. I know well enough whence he hath learned this kind of arguing. But I have no reason to concern my self particularly in this matter. The Charge, for ought I know, as here pro­posed, falls equally on all Christians in the world; For whether men pray by a Book, or without a Book, if they pray not by the Spirit, that is, the assistance of the Spirit of God, they pray not at all. Let therefore the Scripture and Christianity answer for themselves, at present in this charge, I am not particularly concerned. Thus Sir, I have complyed with your desire, unto a perusal of this confused heap of malicious calumnies, which otherwise I had absolutely in silence put off to the Judgement of the Great Day. It may be this Author hath scarce yet cast up his Accompt, nor considered what it is to lend his Fin­gers to others to thrust into the fire, which they would not touch themselves. For whilst they do, or may if they please, enjoy their satisfaction in his villany and folly, the guilt and shame of them will return in a cruciating sense upon his own understanding and conscience. When this shall befall him, as it will do assuredly, if he be not utterly profligate, he will find no great relief in wishing that he had been better advised; nor in considering that those who rejoyce in the Calumny, do yet despise the Sycophant.