AN Expostulatory LETTER TO THE AUTHOR Of the Late Slanderous Libel Against Dr. O.  
With some short Reflections thereon.  Wo unto you when all men shall speak well of you: for so did their Fathers to the false Prophets! Luke 6.26. It is enough for the Disciple, that he be as his Master, and the Servant as his Lord: If they have called the Master of the house Beelzebub, how much more shall they call them of his household? Matth. 10.25. 
London Printed, 1671.   

ERRATA.  
page. 3. line 28. for of such Circumstances, as Christ himself has Instituted, red of such Circumstances, as necessary attend such Ordinances, as Christ himself has Instituted: pag. 5. lin. 11. blot out with: pag. 8. lin. 9. blot out the.   

SIR,  
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 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 achievements, what are they other than as you tell us from Mr. Hales, To daub with the Doctors Writings, as chemists 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 necessary attend such Ordinances as Christ himself has Instituted; lies 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 logic 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 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 persuasion, 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; enjoining or using any one Ceremony 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 necessary attended such Ordinances as Christ himself had instituted: and yet I cannot persuade myself, but that they very well understood this Text, and were no less careful to do their duties; which they did not conceive to lie 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 practise 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 falsehood, Sedition, Uncharitableness, Impudence and Pride; you too impudently and arrogantly charge it with. But, Audacter Calumniari, is the Devils Precept; and you have shown yourself an apt Scholar in the practise of it; your whole Discourse being such a Rhapsodie of manifest Slanders, false Aspersions, and gross Calumnies against the Doctor, and even against Truth itself; as are hardly to be paralleled on this side Hell; or were ever belched 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 itself 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 silenced 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 which yet, were it lawful to examine, what may not innocently be remembered, it were not difficult to show your dishonest and dis-ingenious dealings with the Doctor, by undue Inferences and Conclusions, representing him the author 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 primer 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 inquiring, Whether things went well as to his great Diana, Liberty of Conscience: He hath been very inquisitive likewise how His Majesty stood affencted 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 assured of the truth of all this?  
Well assured; 
2. Witness.  Sure am I, as a man can be of any thing he dreamt 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: ay mary, Sirs, his Countenance 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 public 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 schism?  
Nothing more evident: Produce but such another ●itness, and you have made good your accusation: for 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 countryman, and all that I can say, is but this; That the Doctor hath poisoned some country Justices of the Peace.—  
How! poisoned them! This is the Meditating Division with a vengeance, to divide Soul and Body: How many has he thus murdered?  
He hath murdered 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 poison?  
Oh yes Sir, 
4. Witness.  there are divers dead with it.  
How! poisoned them, and not murdered 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 poisoned them with his pernicious Principles, that so they might desist from executing penal Laws against his Brethren: and they are thereby become Civilly dead; having neither life nor motion in them, as to the execution of their Office.  
If that be the business, truly Sir, you have produced an excellent Witness against yourself: For instead of proveing the Doctor to meditate Division; does he not tell you, he endeavoured the contrary? That there should not 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 fly 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 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 oaks, to Owe me Nine pence.  
But to dispatch this point, let's hear, I pray, your next Witness.  
You have heard all.  
Then all unbiased 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 straight way Rage and grow furious, foaming out their shane, and spitting out their venom 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 spite, rancour, and malice itself can invent: Neither is there any possibility of their ever avoiding these mens Reproaches: For when they patiently suffer themselves to be abused and injured; their innocency to be traduced; their reputations to be wounded; and their Persons to be reviled and trampled on; Nay, even the Truths of the Gospel, for which they are more concerned, 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 spite 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 and villainy; and never so much as snarl 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 libeler, 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 snarl though they cannot bite: 
35.  And what not? 
65.  For what more easy than to find a Staff to beat a dog? 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 human: which you, Loyal Sir, who as you have been pleased to tell us, sucked in Loyalty with your Mothers Milk; should yet, methinks, of all others have avoided.  
And now, Sir, to gratify your request; and satisfy 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 satisfy the world, with what Conscience and Confidence 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 yourself guilty of the blackest of those Crimes you would fix upon the Doctor.  
You! who are an Infamous libeler 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 trial 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 myself, 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 myself with them. I aclowledge that it is a Dictate of the Law of Nature, that where others do us open wrong, we should do ourselves right, so far as we lawfully may. But I know also, that it is in the power of every one to forego the prosecution 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 libel is entertained by all persons of ingenuity and sobriety. Not out of any respect therefore to myself, 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, 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, merely 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 human Conversation, such a contempt of Scripture Precepts innumerable, as it may be can scarcely be paralleled 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 always require a previous injury or provocation to justify 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 villainy that hath a President, he seems to design himself an Example in the Art of Sycophantry. However the same 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 friar, being to dealt withal by a Jesuit, made not any defence of his own Innocency, any farther than by adjoining 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 public troubles and disorders in these Nations, from the venom 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 aclowledge 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 public 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, seeing 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 rendered 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 of the Times, and by common consent condemned to Bear-Garden and billingsgate. 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 cronwell 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 friar 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 ruin 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 the places quoted by him in his margin, 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 scribbler, 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 college; which is a known lie, and such I believe the Bishop if he be asked, will attest it to be. And so pag. 14. he says, 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 malicious Lies, which all that red 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 publicly 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 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 falsehood 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 mere 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 scribbler 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 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 public 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 public Defamer. And I suppose others do, though I do not know the prudence of encouraging such a slanderous libeler, 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 scribblers 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 myself in this Charge, is represented under a double Instance;( 1.) Of the Oath of caconical Obedience, which I took and violated: and( 2.) Of the University Oath. For the first, although I easily could return an answer unto the thing itself, 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 itself; 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 wickedness, there is that yet behind, which shall justify the whole charge, or at least the Author in filling up his Bill, with so many prodigious 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 outcries 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 caconical 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 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 always 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 lie? 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 persuasions. 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 lie which hath been now reported to 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 prove 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 publicly denied, 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 aclowledge the public disclaimure of any such practise so long since made and published, and thereon at least to suspend his assent to the report its self. I am Sir, quiter weary of repeating the Instances of this mans notorious falsehood 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 lies 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 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 persuade 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 justify 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 myself again, to the Example of the friar, 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 itself, can never obtain any from its success. The Rule of the Goodness of any public 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 applied this unto any Cause not warranted by the only 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 lays 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 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 myself 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 complied 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 account, 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 villainy and folly, the guilt and shane 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 rejoice in the Calumny, do yet despise the Sycophant.  
FINIS.