IT was the frequent Cry of the Jews of old, in their greatest Discrtions from God and his Covenant, The Temple of the Lord, the Temple of the Lord; thereby thinking to blind the World and their Consciences with their outward formal Services and ignorant Zeal, while they and their Children made Cakes and offered them to the Queen of Heaven, and were found treading the Steps of Idolators, proud Boasters, fiery Zealots, Oppressors, Covetous, Proud, hating and persecuting all that did not pin their Faith on their Sleeves, and draw their Measures from their Lines; though never so corrupt and false. Jerem. 7.8, 9, 10.18. Jerem. 5.20, 21. Jerem. 20.10.11. Of the same Spirit were the Scribes and Pharisees in our Lords Days, and the furious zealous Jews in the Apostles times. Mat. 23.5, 8, 9, 10, 11, 12, 13. and to the end. 2 Tim. 3.1, 2, 3, 4, 5. 1 Tim. 4.12. And of the same Stamp are many of our zealous and Jehu-like Presbyterians, in this our day, who would truly have done the Church of Christ more Service, and the Lord less Dishonour, if they had upon their black Bartholomew day con­formed to the present times; and he that varies from me in this Particular, either like the Mole is blind, or else like a K. is a Respector of mens Persons. The Holy, humble, tender hearted and truly evangelically principled, that have the Apostles Spirit, Phil. 3.13.14.15. by what ever Names they are called or distinguish'd, I truly honour them, and love them with my whole Soul. Quid verba au­diam cum facta videam. Neither would I have attempted this Vindication, but that, not only to the Loss of my Reputation by calling me Antinomian, but to my Life and Liberty, by calling me a Jesuit, and that in such a time when so many of that Fa­ction have been found plotting the Nations Ruin, and the Kings Majesties Life. Had not their Envy struck also (though most falsely and intestinely malicious) at my Life, and the Honour of the Gospel, of Christ, Sardis me auri­bus accepisse nisi propter verita­tem Riv. Epist. ad Balsac. I as­suredly would have passed all by in Silence, which now I publish to the World for the sake of well minded Christians, and the Interest of Christ. Even so many of ours cry out, the Gospel the Gospel, and teach their Pupills to paratize like Caesar's Parrot, that could cry out nothing but [...], God save Caesar; [...] so these can cry nothing but Our Gospel Ministers, our Gospel Ministers, like Parrots that speak by Roat, what they are taught: when these Disciples truly, (unless they have learned their Cate­chism by Head) can say nothing by Experience or by Heart; for their Teachers are truly nothing less, in both Principle and Life, having no more Love in their Lives, than the Scribes and Pharisees had, who gilded the Sepulchres of the Mar­tyrs [Page 2]whom their Fathers killed, whose Writings and Preachments are filled up with as bad Doctrine, and as like as an Apple to a Pomewater, as any is in Bellar­mine, Scotus, Aquinas, Huberus, Hemingius or any of the Jesuits and Papists, yet I will not betray my Folly to say they are Papists, or my Knavery to say they are Jesuits; but this I think of them, that they ignorantly like the Jews and Pharisees of old, teach and preach Popery and write it, because they know not the Gospel, Rom. 10.1, 2, 3, 4. and herein their Pride also appears, because they hate all that differ or dissent from their false Principles, Hugo Grotius Papizat. sic ejus Discipuli. founding themselves upon Arminiasnism, Grotianism, and Papism, rather pinning their Histori­cal Faith upon mens humane Arguments, than the pure infallible Word of God, which is able to cut and hamstring all their Sophistry and false Phil­losophy, Col. 2.8. though guarded with the dialectical Spears of Aquinas, Scotus or all the Popish Schoolmen; as Rivetus in his Epist. to Prince Frederick, in Vin­dication of the Gospel against the Jesuits. Gladium verbi Divini tractent cujus aci­em merito reformidant, unde est quodicam retundere conantur excogitatis varii generis so­phismatibus quibus incautos deripiunt. And I do the more wonder that I who have published my self to the World by two or three Tracts in open Hostility against the Doctrine of the Romanists, and Arminians, and also Socinians, and plainly disco­vered my self to the World to be so great an Anti-arminian, Papist, Socinian, should be by these Gospel Ministers called a Jesuit; especially when I consider, that in the Writings of some worthy men, who like James, Cephas, and John, Gal. 2.4, 5, 6, 7, 8, 9. are supposed to be Pillars; there is so much stuff as like Popish Doctrine, as an Italian is like a Roman born; and yet, which adds to my Admiration, their Readers, and Hearers, admires them with as great Confidence, as if Paul were preaching, or they were reading one of his Epistles. My Proof for what I now say, shall be notorious, See Mr. Baxters Saints Rest. part 3. chap 8. p. 270. And this is the Doctrine that all men may be saved if they will, and then I am sure, that all men are not dead in Sins and Trespasses, Ephes. 2. as the Apostle affirms, and the Psalmist, Psalms 110.3. that Gods People even the Elect, are not a willing People, till by his Power he makes them so. And that Testimony of Jerem 4. & 22. V. My People are wife to do Evil, but to do Good they have no Knowledge. But may be, some may credit Mr. B. before the Apostle and the Prophet, or take his Interpre­tation before the plain Words of Scripture. Part 3. chap. 11. Sect. 3. p. 445. And in the same Chapter, that infallible Knowledge is not a Certainty of Faith, now if Gods Promise to a Sinner be infallible, then may a Sinner by Faith infalli­bly know it, as John 6.37. & Rev. 22.17. as his Portion. Bellarmine can say, nor does say no more than Mr. B. and Mr. B. in the same place says, that he likes Bellarmine the Better. You may if you will hang your Faith on Mr. Baxters Sleeve, but I will not, so long as Gods Word is unburnt; and in the same Chapter, he playes the Arminian neatly, and in the last Sheet of the Book, by affirming that common Grace in all men, and special Grace in the regenerate, differs not natu­rally (or physically) as he said, but by a moral Specification, that is in the com­parative [Page 3]Degree. And he says, that Divines make special Grace to lye in four things;

• 1. The Love of God, whereby the Redeemer, Justifies, Elects, and Saves, these being immanent Acts in God, as the Means extended for all to have the Be­nefit, if they will.
• 2. The Spirits act working and infusing the saving Act into the Soul or habitual Acts, called Gratia Operans.
• 3. The Effects of the Spirits work the new Creature, the Seed remaining or real Holiness.
• 4. The Exercise of these Habits, and in it lies the Question about the Sincerity of Grace, and the Difference between common and special Grace, being as he saith, in the Compara­tive Degree, that is not Quality but Quantity.

No Divines but Papists, Armini­ans, and Grotians, and Socinians, ever held this Phaenomena in Divinity except him. So that men may be elected, loved of God, justified, redeemed, and the Spirit may apply and infuse Habits and Dispositions at least, and a new Creature may be regenerated; and yet in the Acts and Exercise of these Habits, there be not a Comparative Degree of Excellency, that man may be an Hypocrite; so then God may Love, Justifie, and Redeem Hypocrites. Did ever Bellarmine or any of the Schoolmen or Jesuitical Tribe, ever speak more to the Purpose, see Sect. 8. chap. 11. and Sect. 6. beside Aug. lib. de fide. chap. 14. Bona Opera sequuntur justificatum non precedunt Justificandum, Good works follow a Person Justified, as Fruits and Ju­stification is an Act of free Grace, that whoever hath it, cannot perish, and by Faith alone it is received, and not by Love or any other Grace. The Just shall live by Faith, not any other Grace, though other Graces as Love &c. follow true Faith. And ( quomodo, saith Rivet. qui vitam non habet potest operari?) who can work that hath no Life. The Tryal of the Sincerity and Truth of our Grace should be placed in the Love of God, and Acts of free Grace by him in Christ, and tendred in the Promises and received by Faith. For Grace is savingly true, though it may not grow: as said David, 2 Sam. 23.5. why then should Mr. Baxter place the sincere Degree in the Quantity and Exercise, and Growth of Grace?

And the Power of the Gospel consists not in the Fruits of Faith, but in Faith it self. 2 Thes. 1.8. Acts 16.7. John 6.26. Gal. 3.9. John 3.16. & 5.24. & [Page 4]20.31. Rom. 1.5. 1 Cor. 15.2. 2 Cor. 13 5. Dominus per Evangelium nos vocat, nos vocanti per fidem respondemus, Calv. fides propria est per quam obeditur Evange­lium, ut fide obediant Evan­gelio bomines. Mela. on Rom. 1.5. The Pow­er of the Gospel consists in believing in the Son for our Justification and Sanctification too, yea for all without us and within us. By the Gospel we are call­ed, by Faith we are sure, not by Works faith Reverend Calvin, Faith is that properly by which we obey the Gospel, saith Mela, and not works at all. And saith Brentius, unto Justification and Salvation no Work is required of God from us, except Faith alone in Jesus Christ; yet Mr. B. in the same Chapter tells you, that no man can be justified before certain Acts and Conditions performed by the Creature. I will not say, this is Popery in a Fryers weed, Ad Justitiam & Salutem pa­randum nullum opus, aliud efflagitat. Deus praeterque fidem Jolam in Jesu Christo in Joh, but I am sure, 'tis Popery in a Presbyterians weed, which I am sorry for. Mr. B. saith also in the same Chapter, that a Woman may love her Husband, and yet prostitute her self to twenty other men, and her Love in the Sincerity of it differs not in the natural Act but Degree Compara­tive, whether she love her Husband or these men more. And first, I think such kind of Creatures would be beholding to Mr. B. if he can perswade their Husbands, If any object, why I menti­on these things, now let them know, that for these Abuses of the Grace of God in Christ, all these Miseries now im­pendent and hanging o're ours, and the Nations Head; because we have corrupted the pure Gospel of Christ, by immixing Popish Errours un­der Pretence of Piety and Holiness. that they may love them truly, and yet play the Whore with others. Besides, this is such Divinity that is fitter for a Curtizans Intrigue, than a Christian Commonwealth. Now If I should hold and defend such Errours, it would be Heresie in me, but I dare not say 'tis so in Mr. B. because some men may break an House, before some may draw the Latch.

I shall give the World an Accout of

• 1. my Birth and Breeding, Negative and Affir­mative.
• 2. Of my Religion.
• 3. Of my coming up to London, and present Jun­cture of Affairs.
• 4. As touching the Objection against my Book.
• 5. My Reasons for my Non-appearance before certain Ministers.
• 6. The Conclu­sion.

1. I was born of honest Parents, in the County of Salop, in the Parish of Neen Savage, Anno Dom. 1637 brought up there; and in English Schools all my Days: and to some competent Degrees in Learning attained, but through the late Civil Wars, my Friends being impoverished, and my Studies were prohibited. I never was in any Popish Dominions, nor in France, Spain, Italy, or Germany in all my Life.

About eighteen years of Age, I went a Voyage into the West-Indies, and being somewhat more than twenty years old, was ordained in Litchfield, to the Functi­on of the Ministry. My whole Life was given to Study; in the days of my Mi­nority I attained to some Knowledge in the Tongues, but being kept short of this [Page 5]Worlds Good, could not attain to that Perfection I aimed at. In the further Pro­gress of my days, I addicted my self to the Study, of some parts of Philosophy, Mathematicks and Arithmetick, to Physick, and unto Divinity, in all which I confess my Ignorance too too much, and bewail that I have not been more laborious being subject to the English-man's Humour, to be aliquid in singulis, sed nihil in toto. 2. As to my Religion, I was never a Papist, but my Friends being of the com­mon Protestant Profession, I was the same, de forma, in which I was bred; till about twenty years of Age, and a little more, God in infinite Mercy convinced me of Sin, and Wrath, and Hell, and so I was many Months in a despairing State, till he shewed me by his Grace, my Interest in the Blood of Christ, and gave me Faith to enclasp about him; since which, I humbly confess I have dishonoured his Name many ways, but yet throw Grace, beleive, I shall not be totally cast off, because he hath loved me with an everlasting Love. Jer. 31.3. So by his Grace, I am what I am now. Gal. 2. ult. I have been a Chaplain to the Lord Ward, dead long since, and to a Knight in Worcester shire; and for Conscience sake Non-con­formed, at that Juncture, when I might have had an 100 and 20 l. by the year. Burmingham in the County of Worcester was offered me, and many other Prefer­ments, which I all refused; and by Faith, cast my self on the bare Providence of God near this twenty years: I have been in Gloucester and Worcester Goals, for the Testimony of my Conscience, and for preaching the Gospel, I have taken the Oath of Supremacy, in the Sense it was given out by Queen Elizabeth, as may be testified in the County of Gloucester, and have since preached up and down in many Coun­ties of England, and sometimes taught Children for my Lively-hood, and to maintain my Wife and Children, having a Wife and three Children now alive, in Oxford-shire. 3. My coming up to London was providentially: the last year, I preached at Bednal Green at Mr. Howels Meeting, and many times at Mr. Sharps in Beech Lane at the Morning Lecture there, before divers Ministers, and by name Mr. Franklin, and was never attainted for Jesuitism, or Popery, or any other Here­sie. At Michaelmas I went in the Country, and Mr. Farrington by one Mr. Million wrote three Letters for me, to come and assist him, and promised me a Comforta­ble Maintenance; I left a good School then, and came up near the end of October, 1679. We drew Articles to this Purpose, and sealed them, and he promised me that Quarter, and told me, it would be ten Pounds he did believe, but I received at Christmas 3 pound odd Money, that was all I ever had upon the Account of him, and have in Pursuance of the Articles, preached since the last Quarter, except a little time I was in the Country, for Nothing; and when I came up again to L. Mr. Farrington told me the House was taken over his Head by one Mr. Streaton, and that yet he had so far prevailed with the Landlords, that if he could produce a Years Rent aforehand, he yet should have the house, and told me, I must de­posit 25 l. of it. and then I should go Partners with him; I told him, that I had no money, and was poor, and If I had, I would not lay it down so, and that by Articles I was to have half this Quarter, and so on without medling with the Rent, [Page 6]he replied, that the Articles were worth nothing in Law; and then I began to smell him out, and told him, then I hoped to have the Benefit of it as well as he, so we parted about the beginning of April 1680. the next day being Tuesday, at nine of the Clock at Night, I being sick a bed, Mr. Farington sent one Mr. Forrest for me to come to Mr. Stretton and him, at the Cheshire Cheese in New Market. I told him I could not then, and it was not a fit time, if I had been well, the Gentleman told me that Mr. Stretton told Mr. Far. that he had not taken the House, but because he brought me in there. I desired him to tell Mr. Far. before Mr. Stretton, that I would have him discharge me, that he might come to no more Damage by me, and that Mr. Stretton accused me of slandering him. I said to Mr. Forrest, and prayed him to tell Mr. Stretton, that what I said in the Publick place, of him, was by Mr. Faringtons Order, or else I should not have preached that day; and that I would at any other time meet Mr. Stretton, and satisfie him, but he never sent for me yet. But it was reported at Mr. Farrington's Meeting, that a Coach came for me to come to Mr. Jenkins, Mr. Baxter, and Mr. Turner, but I refused; which Lie I believe, came from that corrupt Fountain, that once pro­fessed in publick, that he was given to lying and Covetousness; which both my Purse and Body have been very sensible of this 16 weaks; well I sent on Satur­day following to Mr. Farington to know if I should continue Preaching with him, he sent me Answer, that he would excuse me, he would do it himself, since which, I have preached in Compton Street, and do intend to continue God wil­ling, and never move to trouble Mr. Farington, and am sorry I have ever. Upon this little Storm, I was to be metamorphosied into a Jesuit (by whose Malice and Subtilty I leave to God) as Acteon was into a Stag, that I might be hunted to Death, out of their way; and being one Lords day by Providence called to preach in Southwark to one Mr. Madocks an honest sober Gentleman, as far as I know, where I preached upon the Sacrament, and in his hearing and the rest, neither assert­ed Consubstantiation with the Lutherans, or Transubstantiation with the Papists, which I suppose no Jesuit in the World would deny, if he should preach upon it. Yet for all this, this Monster of a Jesuit must be brought forth, like Aarons gol-Calf, cast into the fiery Passions of some self-ended Zealots, and there came out the Jesuit; this Gentleman Mr. Madocks being as I was informed, at the Spittle at Dr. Ainsloes Synod, there came the Jesuit out. I will not say it was formed in that Class, but Mr. Nathaniel Vincent a Gentleman, to me a Stranger, contrary to the Law and Rules of Charity there publickly (the Act smelling a little of Envy for Interests sake) traduced him for letting a Jesuit preach, and that he was like to be as bad, for so doing, nor would his honest Testimony of my Doctrine, quench their Flames, but in all Hast I must come and appear before Mr. V. or I know not whom, and truly, had Mr. V. been so Civil as to have sent me word to at­tend him, though it had been a little magisterical and prelatical, Before he had Je­suitized me, and traduced Mr. Maddocks; truly I would have gone upon my Hands. But after he had done me all the Wrong he could, then I supposed ano­ther [Page 7]way of Vindication more pleasing to me, than to prostrate to Self and Pride, and thorow Evil to bring out Good: but these men are more versed in the Co­rinthian Law to hang a man and then Judge him, than in the Laws of the pure Love of Christ, and this by my own Experience I have found. And now they have brought an imaginary Jesuit, out of the Chymeraes of their own Brains; we want Judicious Moses to grind him to Powder, and cast him into the Waters of Oblivion; but I heartily wish, that none of the fond Founders of this Jesuit, be forced to drink in all their Potions, the Powder of this Jesuit, as the Jews did of their Golden Calf: and I wish a little time do not manifest it. The next thing is my Book, Libella sua & fata habebant, must come under the Severity of their lashing Censures, whereas I hear five Objections are made against it, beside that I did not come to ask their Master-ships Leave to do it. 1. That about Gods laying Iniquity it self upon Christ. pag. 11.12.13.14.15. of my Book. God imputes to Believers Christs Righteousness, and his Holiness also. Heb. 13.12. and 10.14. for their Justification and per contra imputed to him our Sins and Impieties, and then is the Church without Spot and Blemish before God. Col. 1.22. Ephes. 5.26.27. compared with Cant. 4.7. and Numb. the 23.21. and Rev. 14.5. Heb. 1.3. & 10.7.10, 14. Heb. 9.26. and consult Doctor Crisp's Sermons upon the 53. Isa. The next Objection is, That I affirm that Faith, Repentance, and new Obedience, are not Conditions of our Justifi­cation, that being freely by Grace, but Fruits and Effects of it. When their Worships shall please to answer my Book, I shall (God willing) have in Readi­ness a Reply to answer this and other Objections, fully to the Satisfaction of the honest humble Soul. The next Objection is about the personal Reign of Christ, whom I affirm will with his Saints reign in Person, over the Kingdoms of this World, and that at the end of the Roman, or 4. Monarchy, and that at the end of the little Horn, that shall of all the ten wear out the Saints, Christ shall come in the Clouds, Dan. 7.17.18.21, 22.25, 26, 27. verse Acts 3.19.20.21. Whom the Heavens must contain till the Restitution of all things. [...], or till the time that all things that now seem fallen and dead, shall again stand on its Legs. See Rev. 5.6, 7, 8, 9, 10. the twenty four Elders, the dead Saints of old and new Testament must reign upon Earth, and the King­doms of this World shall be delivered to Christ and them. Rev. 11.15. & 10.6.7. and then the Mistery shall be finished that is not yet. For all these Gent. think that they have all the Truth in the World, like Homers Illiads in a Nut­shell, in their Fists—but Haud parum falluntur, and when Mr. B. for so Mr. Farington told me, that he said it was Popery to hold the personal Reign. I say when he, with all his Logick and Sophistry, and School Distinctions, hath answered Dr. Homes, Mr. Mead, Dr. Twiss, Mr. Thomas Goodwin, Mr. Durant, and others: and plainly from Gods word proved it to be Popery, then will I bethink me to be of another Mind.—The next Objection is pag. 135. and pag. 136. where first I [Page 8]desire the Nonconformists to submit to the King of Heaven and his Decrees, for according to that, shall the Decrees of earthly Monarchs be dispensed, and to think no Evil of the Kings most Excellent Majesty, though the Parliament do not sit; and that his Majesty gave us our Liberty when the Parliament abridged it. I heartily pray that the King and his Parliament may propitiously agree: but I am thankful for my Liberty, and desire to be obedient in all things wherein I ought, and leave the Event and Success to the Lord, and to the Prince, whom he hath set upon the Throne; and I hope this is no Token of a Jesuitical Spirit. And pag. 136. I bewailed the bitterness of our Spirits one against another, delivering my Judgment according to my Experience, for this dozen years; and when I see it better, viz. that there is more indissimulate Love, affectionate Bowels, Charity to the Poor, and less of Respect of Persons, James 2. to their gold fin­gered and glistering professing Gallants, for their outward Bravery; when I say, I see it amended, and men of differing Judgments tender, humble, and forbear­ing Envy to them they dogmatize not with, I shall change my Sentiment, and sing Te Deum for Joy, but the Proverb is, Touch a gald Horse and he will wince.

And lastly, my Non-appearance before the Ministers. 1. I affirm that no Minister did ever as I know of, send directly for me, nor come to me, except Mr. Far­rington, and (as his Messenger Mr. Forrest said) Mr. Stretton, to an Alehouse at nine of the Clock at Night in New-Market, when I was sick in Bed. And up­on another time, there came a Gentleman to my Lodging, one Mr. Salisbury a Coach-harness-maker in Princes street, puffing and huffing at me, who a little before, had committed my Book to the Flames, to shew his Teeth against the Truths of Christ, which he in Scorn called Heresie, and me a Papist, being himself both ignorant of the Truth and of Popery, he charged me then that I said Christ was filthy—let all sober Persons judge that, if in my Book such an Ex­pression is—but we may say, Christ was guilty, because our Guilt was impu­ted to him, so he was a Sinner, and the greatest Sinner said Luther, because our Sins was imputed to him, so was our Filth too; the while he is still personally and in­herently pure, and we filthy and guilty too in that Sense: but if Mr. Salisbury will needs have the Filth of his Sin to rest upon himself, and be imputed to himself, till the Spirit hath cleansed him from the Filth in the Sight of God for his Justification (an Office which the Scripture no where gives to the Spirit, Rom. 8.13. it being peculiar to Christs Blood. Heb. 1.3. 1 John 1.9) My An­swer to him and his Master Mr. Lob is, let him that is filthy be filthy still. Rev. 22.11. and he that is made Righteous and Holy by Christs imputed Righteousness and Holiness, Heb. 13.11, 12. 1 Cor. 1.30. And also his Guilt and Filth imputed to Christ, when on the Cross. 2 Cor. 5.21. Gal. 3.13. let him (yea he will) be Holy and Righteous still. I wish Mr. Lob to teach his Disciples Humanity, for they pretend to so much Divinity, that they forget their Humanity, for Mr. Salisbury told me peremptorily before Mrs. Sarah Den­ton, [Page 9]and Mrs. Allice Porter, that he was a better man than I, and when I de­manded of him, who the Ministers were that I must meet and where, he told me he scorned to give me an account, then I bid him go and bid his Masters send a wiser Messenger; besides many other Incivilities that he offered me, before these forementioned Persons, at my Lodging, and then went, as soon as he had done, and told Lies on me to excuse his own Incivility and Inhumanity: I wish Mr. Lob. by transmuting the two last Letters of his Name from Lob to Lag. [...] which in Hebrew signifies a Flagon, may be so full of Gospel Wine, not Ig­norance, Malice and Envy; that all his Disciples may drink out of him, such Gospel Truths, as may better inable them to talk of and discern the Truths of the Gospel, than to burn mens Books without Authority, and abuse their Per­sons. But I desire the mighty Lord to change and forgive them, and to convert us all from Lob to Leb, and so to Caleb, a good Heart.

Also Mr. Farrington told Mr. Forrest, and Mr. Forrest, Mr. Pasham, that if I did not come before the Ministers, they would have a Warrant, and bring me for a Jesuit before the King and Councel, and that I was of no University, but bred up beyond Seas, and had Ordination there. I thank Mr. Farrington, this is my Reward for preaching for him to uphold his Meeting this 3 Months for nothing; and suppose I were of no other University than Kederminster-stuff: Why may not I preach for all that as well as he?

If any object, why I meddle with Mr. Baxter, I answer, I honour Mr. Bax­ter's Person, Worth, and Parts, but do not love his Principles. And I am but of the Opinion of some great Divines in England; whom Mr. Baxter was pleased to tax with Anti-nominanism, that he with his great and prodigious Parts, hath one time with another, done the Church more Hurt than Good, see Mr. Edw. Bagshaw against him, and see that Discourse of that Reverend Divine, Dr. O. in his Append. in the end of that worthy Piece against the Socinians, [...]. 2. I answer, Mr. Farinton told me, that Mr. Stretton told him, that Mr. Baxter would answer my Book, and that it was damn'd Heresie; and that the Title of the Answer was, A warning to the World, how and who they hear. There­fore I have but anticipated Mr. Baxter, and desire the World, and the Saints, and Believers in the World, that value their Souls, and the Truth of their Faith and Principles, to take Heed how they read his Books, in which there is sprinkled here and there, such Doctrine as may be read in Bellarmine, and other Popish Authors. See Dr. Willets Synop. against Popery, and Dr. White against Campi­on the Jesuit, and Jewel against Hardin, and compare them with Mr. Baxter's Saints Rest, and other Books, and his Call to the Ʋnconverted, where I must tell him, I do not believe, that by that Book, one Sinner is truly turned to Christ, and the true Faith of him. And if any of these Gospel Ministers, so called, will shew me their Authority from Christ, and the Magistrate, to command my Ap­pearance before their Synods and Classes, or their Power to catechise or exa­mine [Page 10]me, I will come with Cap in hand and bended Knees, but till then they must excuse me. And if any Christian or Minister without dissimulate Love, for brotherly Conference, come to me, or at Conveniency desire my Company, I shall not refuse it.—And if any object, these are Lies put on Mr. Baxter and others; I answer, it must then be from Mr. Farrington, who is a Minister of an­cient Ordination, though I cannot tell of what University, and who shall I be­lieve, if not a Minister. And lastly, if any man would hear or discern my Do­ctrine, they may come any Lords day to Mr. Bartons in Compton street, they shall be welcome; at the West end of Monmouth-street near the white Hart. My Con­clusion is, The great God grant his Majesty's Life long in the Land, the Church­es Liberty, Truths, Propagation, and Christs Glory and personal Reign and Coming. I for my part am but the poorest and weakest of Christs Royal Em­bassadors, and walk daily depending on him for Strength, fearing to fall; but if I should fall into that Damnable, Debauched, Cursed, Hellish, Swinish Beastly Sin of Whoredome, and Drunkenness, Lying and Covetousness, deceit and Craft, to uphold my Lust and Interest, Pride and Wantonness, and should go about with other mens Works and Doctrine, to preach up Love to cloak my Lusts; Let then the Ministers, and Church, and People of Christ, except by unfeigned Repentance I submit and reform, for ever refuse me, silence me, and banish me their Society, and that, they that then follow me, (though they profess never so fair) would be as bad as I,