●r. powel's Answer To A Late ●●CTITIOUS PAMPHLET PUT FORTH BY ●●o Leading Quakers, viz. John Vaughton AND John Feild.  
In Which 〈◊〉 ACCOUNT of a Discourse between Them and Him is here ●●●tified, every Thing that is Material in Their said Book, Answered, and several Notorious Lies therein detected, to the Just Shame of the Publishers.  
ALSO Counsel in the Conclusion of the Whole, to such that are the Principal Leaders of the Quakers, or any that are Promoters of Fundamental Errors.  
WITH 〈◊〉 epistolary Discourse Touching the Imputation of Sin to CHRIST, and the ●onsonant Testimonies of Divines both Ancient and Modern about it.  Ignatius Martyr in his Epistle ad Trallianos. ●●dam vaniloqui, & mentis Seductores, non Christiani, sed Christum Mer●●, & Ca●ponantes Verbum Evangelii, qui venenum Erroris commiscentes ●●blandimento, sicut anomeli, ut qui biberit illius potus gustabilem sensum, ●●ine captu●, in observanter Morti addicatur. 
●●●re certain vain Talkers and Seducers, not Christians, but such as make grandize of Christ and his Gospel, who mingle the Poison of their Er●●● with sweet and pleasing words, as Vintners that mingle Honey with Wine, so that he which drinketh of that pleasant Cup, being delighted 〈◊〉 ●he Taste, is unawares mortally poisoned.  〈…〉 first in his own cause seemeth just, but his Neighbour cometh and searcheth, him, Prov. 18.17. 
London, Printed in the Year 1676.   

To the Impartial and Judicious READER.  
THOU canst not be unsensible of those Volumes (written by able Men) which have discovered the Errors, Heresies and Blasphemies of these times, and many excellent Treatises in Print there are particularly, against that turbulent and incorrigible Sect, viz. crackers; especially such, that have been imposed by Mr. Hicks, Mr. Faldo, and Mr. Haworth, who have ●ought such things to light, that will for ever render the Quakers the est disingenuous People, that hath been in any Age whatsoever. The consideration of which discouraged me (knowing my inabilities) from ●●tempting any thing of this Nature, and so thought to have slighted ●y Adversaries Book by Silence, being also well satisfied, that neither Christians, nor my Acquaintance, would give credit to any thing the Quakers should say of me; but after mature deliberation, 
〈◊〉 Proverb is, Oculus & Eama non patiuntur joces, A Man's Eye, and his good Name can bear no Jests.  together with advice, I found there was a necessity to clear myself from those ●oss things, that they would have fain suggested to the World concerning me. Hereupon I betook myself to Pen and Paper, and at length time brought forth this little Script, which I submit to the Judgement of all indifferent Persons, that will be at the pains to understand 〈◊〉 Occasion of the late Clamours, that divers of this vexatious sort, viz. Cuakers, have made about myself.  
Some time ago, walking by the house of John Vaughton, I was desired by him to go into his House, who upon his Request immediately ●●sented, (he being Related to me by Marriage.) and a little while ●ntinued thus friendly together, as afore-time we used to do; but at ●●at time above all the rest we could not agree, arguing Pro & Con, till to much Fierceness breaks forth, 'tis probable, upon both sides; and ●e thing occasioning at other, I came to say, that Jesus Christ was a sinner, and yet no sinner; and further added, that he was the greatesh Sinner in the world, as I could make out; This he desired under my Hand, which I readily yielded unto (being unacquainted with the Quatres subtlety) for I gave it under my Hand only as a Thesis, to be made out by me at that time, and so no more of it, but whe● he had gotten it into his hands, he would not let me have it again, unless I would fully recant it; unto which I Replied, I should not, because I could make it out, saying, that it was to be under stood by Imputation, re●●ing the word several times over. A little while after he maketh ●●pies of what I had given under my hand, and cometh to those Meet●●● houses where I used to Preach, opposing me in a malicious reproac●●●● manner, scattering those Papers amongst the People, up and down streets, as Doctor's Bills, wherein was writteis these words,  Jesus Christ was the greatest Sinner in the World, I Thomas Po●● of the Gospel, Minister, affirms. 
Yea, such was their exceeding great envy, that there was no stone unturned, or means unattempted, to take away my good name; Fo● great was the pretended impulse of the spirit in them, that they co●●● not be satisfied with disturbing me in London, but they came ab●●● twenty Miles into the Country in Hartfordshire, a Place where 〈◊〉 Preach every other Lord's Day, (out of pure love to souls, and not 〈◊〉 of love to lucre, as the Quaker falsely insinuates, and that these th●●● years almost, only Charges defrayed, and that not till very lately▪ There these Quakers came three times together, scattering their Pap●●●● up and down in the Country, as before in the City, standing upon 〈◊〉▪ For n●●, upbraiding against me, telling the People, that if they follow their Priest, they would go to hell; And all this in the Aftornoon b●fore I came. I having information of it, I repaired to my place soon●● than I intended, and made shift to get through the Crowd to the Pulp●● beholding the Assembly in a great Confusion, which filled me with inexpressible grief, considering also myself to be but one, and they many and of such a sort of People, whose humours and subtleties I was not we●● acquainted with. I endeavoured to silence them, telling them, that 〈◊〉 had something to say to them, but still they prated to the people, venti●● their heretical Notions, and drowning me with their Stentorian voi● that I could not have the liberty to Apologise for myself, though in my own place, People there being not so docible and ready to defend their Minister, as in London: these things coming together, provoked Passion, (and not without cause,) as that I said to one of them, Sirrah, come down; And withal said to the People, Sirs, We must be forced to departed, (if we would not lose this Afternoon) for what shall we do with them, unless they are whipped, scourged or put into the Stocks: And I avouch still, they deserved to be served so, because we who would have served God in the Ways of his Appointments, were scandalised, upon the Account of that Confusion and uproar which they made, and we no ways could help ourselves. Nay, it is uncreable, unless you had been present. So rude, and so uncivil, were the arriage and actions of these Men, that one would have thought they some from a Bear-Garden, people telling them ever and anon, that the Lords day was not a day for such things to be debated, and they took as the course whereby to win upon people. Yet notwithstanding all his, they would have their own ways, binding us to their Laws, Nay, one of them had such a brazen Forehead, as to tell 〈◊〉 they would not go out of the place unless I would dispute the Point, ●●n when I should Preach, or suffer them to declare their Testimony 'gainst me to the people. And then they would departed.  
I told them I dared not enter into a Disputation on the Lord's day, and at that time when I should Preach. If you will defend yourself, ●y they, we will tarry till you have done Preaching, I still alleged an conveniency of so doing, in respect of the day, and then of my inability, which without doubt would have been, if I after I had Preached ●ice, had then engaged with all them that were fresh. The Assembly ●ing great for a Country Assembly, I was moved with compassion of ●●l, and being loath to lose the opportunity of Preaching to them, I was ●illing to condescend to any probable way to please my Adversaries, and ●●erefore told them that I would discourse the Point on the Monday allowing, assoon in the Morning as they would, at which all the People ●●uted, saying, It was fair, It was fair; yet unto this would not ●●se Men yield, unless Articles were subseribed unto, after what man●● the Disputation should be managed, and all this on the Lords Day, which would have taken up our present opportunity, whereas I would not we made any such Proposal to them about disputing with them my ●f, had it not been pure Necessity, viz. to please the Adversaries, ●ut so we might not lose our present opportunity of waiting upon ●●d in his way, as we esteemed; but such Roisters were they, that ●y would have their own way in spite of our Teeth, insomuch that ●y made us who were a great Assembly, to desert our Place, for could not get them out, unless (as aforesaid) we would have ●ip'd them, and Scourged them, which were the occasion of my taking those words; And after we were gone, two of those Qua●s got into my Pulpit, and there Preached, only (I think) they throwed ●n the Cushion.  
After this I was forced by reason of their defaming me, to put fort● Paper in defence of myself, Entitled, A Word to the Wise is ●●ough; which I have here Inserted for the Information of such, that might not see the Paper alone. Since this, the Quakers put forth Book against me, which is, That that I have Answered in the ensuing Sheets; And thus, Reader, I'll assure thee, thou hast a true Narrative of the Quakers Proceed against me, which have been so irre gular, boisterous and uncivil, that I never knew the like all my days, an● could not have believed it, unless I myself had experienced it, and 〈◊〉 withal think, that never any one was more troubled with them as m●self, during the time, and considering all other circumstances.  
I do further declare, that the malice of these Men is so much against me, (for I know not what,) that I fear to go any where by myself, th●● have so dogged me, and followed me into all Places, and I am but 〈◊〉 young Man, newly Arrived to the one and twentieth year of my Age and what should be the reason of their so assaulting me as they do, tru●● I know not; I never meddled with their opinions, i.e. so as others hav● done, never uttered any invective speeches against them, always till no● had very charitable thoughts, especially of him that is now become 〈◊〉 enemy, because I Preach the Truth as it is in Jesus, and will not conform to his ways.  
I come now to the Doctrine of Imputation, being the thing in deba●● between the Quakers and myself; 
* Mr. Pen cal●s it, A Doctrine of Devils. Bellarmine himself after many Disputations about Justification, doth yet conclude, Tutissimum est, fiduciam totam in sola Dei misericordia & benignitate reponere. It is most safe to put all our confidence in the sole mercy and power of God. De Justificat. l. 5. c. 7.  and that which by them as be●● branded with all the ignominious Epithets and Appellations that th●● could give unto it, yet a doctrine so fundamental (that I would 〈◊〉 for a world but that I did confide in, and upon it lay the whole stress 〈◊〉 my salvation; and would to God that Papist, Socinians and Quake●● would come to this before it be too late, for how many have strenuously argued against the aforesaid doctrine, that in the approach of de●●● have changed their opinion about it. Now denying or gainsaying 〈◊〉 this being an error of pernicious consequence, I shall here consider 〈◊〉 according to my poor abilities.  
This Doctrine of Imputation, (as I humbly conceive) includes a●● signifies two things, 1. Our sins reckoned Christ's. 2. Christ's Righteousness reckoned ours. That which I shall principally manage is the former, viz. Our sins reckoned Christ's; And that I may briefly and clearly speak to this, (because 'tis for the unknowing in this Point, th●● I design this Disoourse,) take me as followeth, and I hope 'tis according to Scripture, and the Sentiments of the Pious in all Ages.  
That our Lord Jesus did undergo punishment, we have a full rel●●●●● ●● thereof in the History of his Life and Death; all that I shall ●● in the Defence of this great Truth is this, Either Christ died ●ly or unjustly; I mean, God the Father in punishing his Son, Act●● therein either justly or unjustly; unjustly who dares to assert, justly ●o dares to deny; and if God inflicted punishment on his Son just●● then of necessity his Sonmust be a peccant Person one way or other, i.e. sinner; If he was a sinner, it must be either inherently or imputively; inherently he was not, imputatively he was, or else he could it have undergone punishment. Christ was accounted a sinner by ticked men, but this is not all, he was accounted also a sinner by his Fa●●er, or else his Father would not have dealt so severely with him as he ●●id; why did such a Father deal with such a Son? what was the cause ●●at a Person so innocent should suffer as he did? Secondly, 'twas 〈◊〉 (not his, but ours) had it not been for this, God had never sent his ●●n in Flesh, and then have punished him in that Flesh; as he did. Christ might thank Sin for all his sufferings, and lay all the evils which ●sustained in soul and body at its doors: Sin set his Father against him, Sin laid the Foundation of all his sorrows, Sin brewed that bitter ●up which he was to drink, Sin was the meritorious cause of all the siseries that befell him, 1 Pet. 3.18. For Christ also hath once effered for sins; so that Christ died, not only for an example, but for ●ns, and that either for his own or for others; not for his own, I say gain and again, which maintains the Purity of our Saviour, but for ●hers, which doth not impeach his Purity; Christ was a Sinner by ●uputation and reputation, the latter of which the Quakers will grant, ●ut the former they deny, both of which Divines do assert, viz. Christ the greatest Sinner in the World by Imputation and Reputation, and yet still not a Sinner at all inherently or actually; so that if it ●ere not malice and envy in men, what need they misrepresent any one 〈◊〉 the World for holding Christ to be a Sinner, whenas they have what they seem to desire to have, viz. That Christ was not a Sinner in he ●ently or actually; Can any more be spoken in the defence of Holy Jeus than this; If I, or I dare say any of my Reverend Fathers and brothers do affirm holy Christ to be a Sinner, it is then according ●he import of those Phrases in Scripture, Isa. 53.6. And the Lord ●ath laid on him the Iniquity of us all. Now in sin there is ma●a and the reatus, the stain (or the filth) and the guilt of it; 
Or iniquity.  or ●●ns: There is in sin the fact, the fault and the guilt: the two for●ur are solely ours, but the third and last Christ was pleased to take upon himself: What is guilt but obligation unto punishment? if the Holy Jesus will freely put himself under that Obligation, 
Sufcipiende ●enam, & non suscipiende culpam, & culpam delevit & paenam. Aug. de Serm. Dom. in Luc. Serm. 37.  what can 〈◊〉 said against it? certainly that he might do, and yet (in himself) be as holy and innocent as ever he was, and neither he the Committer of sin, nor in the least defiled by it, (for the macula and the reatus are two different things) Christ's sufferings we all grant are Penal; but how could they have been so without guilt; Gild therefore he had not contracted but assumed; Punishment necessary presupposeth guilt, he first took the guilt upon him, and then the punishment.  
2 Cor. 5.21. He hath made himself to be sin for us.  
'Tis well known, those words, He hath made him to be fin, sounds more harsh, then if it had been said, He hath made him to be a finner; There may be good in a sinner, for good and bad are sinners; but there can be no good in sin, sin is evil itself in the abstract, and therefore can admit of no good at all; Sin is the quality, Sinner the subject, both are bad enough, but of the two, the quality inherent is the worse; so that there is more in these words, He hath made him to be sin, than we are ware of. By sin here (I know) many understand a Sacrifice for sin, as the word Sin sometimes is taken, which I acknowledge to be a godly sense, yet that's not all; it notes also his voluntary susception of the sinner's guilt. Thus Doctor Jacomb on the Place. I shall further add,  
Methinks the Holy Ghost, choosing to term Christ rather Sin than Sinner, seems hereby to respect the magnitude and multitude of sins that were upon our Saviour, which the word Sinner could not so well comprehend as the word Sin.  
1 Pet. 2.29. Who his own self bear our sins in his own body on the Tree.  
The punishment of them did he bear, 
He hath made him to be sin, i.e. He hath made him to be a sinner, saya Downham upon the place. He hath made him to be sin, i.e. (saith Trap upon the place. a Sin-offering, or an exceecing sin. ne'er.  surely the guilt also, or else I understand not how he should bear the punishment of them. Again, I know not any Medium more apt whereby to evince this truth, then considering two things in this grand Sacrifice our Lord Jesus, 1. The meritorious cause of his being a Sacrifice, viz. Sin, not his own, but his Peoples, This we have already touched upon. The other is the Surrogation and Vicegerency of Christ, our grand Sacrifice, i.e. He was a Sacrifice on our behalf; Christ substituttd himself in the Sinners room, took our guilt upon him, and put himself in our place, died not only for our good, but in our stead, did undergo what we should have undergone, vouch safed to die that we might not die.  
Now the Socinians and Quakers cannot endure to hear this. Oh how do they rally all their force, unite all their strength, set themselves with their might, to oppose and beat down this great truth. To deny is suffering in our stead, is to lose the Cornerstone of our Juntion, saith Mr. Flavel Serm. Gal. 3.13. Yea, they which do ●●y it, saith Dr. Jacomb, are pernicious Gospel-destroyers. As suffering, dying, satisfying in our stead, room or place, is e●●d by all as the sum of Gospel-Revelation, the great Article of the ●stian faith, the main prop and foundation of a believers hope. And ●●ll observed by our Divines, who assert the Vicegerency and Sub●●tion of Christ in his sufferings; that all those Greek Particles ●●h we translate [for] when applied to the sufferings of Christ, do the meritorious, deserving, procuring cause of his suffering. Thus ●. 10.12. He offered one sacrifice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for sins, ●●. 3.18. Christ once suffered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for sins, Rom. 4.25. He delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for offences, Matth. 20.28. He gave his life a some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for many. Christ suffered for us, i.e. in the stead, ●● and place of us. So that it is evident, as Christ suffered in our ●●, took the guilt of our sins upon him, he was the greatest of sinners, particular sinner having only his own sins to answer for: but Jesus ●●st, (though he had no sin of his own) yet he had all the sins of the ●●t laid upon him, and so he has more to answer for then any partier sinner; and therefore in that sense is the greatest of sinners, be●●s Scripture alloweth, viz. those three, Isa. 53.6. 2 Cor. 5.21. 1 Pet. ●4.  
Something of this truth may be shadowed forth by this Plain Simile. sohn Vaughton should engage himself for the greatest part of the ●tors in the World, and is accepted for their Surety, may not he the justly reputed the greatest Debtor, because he assumeth their ●●ts unto him, though he never contracted them. I shall leave my ●●der to apply it, because I will not be tedious, 
Testimonies of the Fathers, that Christ was made a sinner for us.  I shall only hereunto ●e what Divines ancient and moaern have said about this same ●●g. 
(n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Chrysostom, Him that knew no sin, saith the Apostle; Him was Righteou sness itself, he made sin, that is, he suffered him to indemned as a sinner, and to die as one accursed. The like have Oecumenius, His Son being Righteousness and Holiness; He made that is, he suffered him to be crucified as a sinner, and as a guilty son: so likewise on Heb. 9 ult. He further saith.  Christ was very much a sinner, as having taken upon him the sins of the whole world, and made them his own. 
Bishop Downham quotes Thophilact and Theodoret for the 〈◊〉 purpose. Augustin Interpreting those words of Psa. 22. v. 1. ●●cording to the Translation of the Septuagint and the Vulgar L●●●● Verba Delictorum meorum: quia nostra peccata sua reputat.  
He saith the words of my sins, because our sins he reputed 〈◊〉 his own; and again on those words Psa. 38.7. Because of min●●●iquity, for as he w●s made subject to the worse, that he m●● deliver us from the curse of the Law; so he professed him 〈◊〉 sinner, who bore our sins, and on these words, (Cogitabo pro pe● meo) Christ's sins are the sins of Mankind. Peccata Christi, hu●● delicta sunt generis.  
Thus you see how many favours these words, (Jesus Christ a si●●●● or the greatest of sinners) in that sense that I mean. Some say ac●●●●ing to Scripture that he was made sin, that our iniquities were laid 〈◊〉 him, that he was an exceeding great sinner, that his sins were the 〈…〉 all Mankind. That there was a voluntary susception of our 〈◊〉▪ That holy Jesus suffered in our room, which is the sense 〈◊〉 import of my Position. See it further confirmed by Later ●●vines.  
These words, 
Luther on Gal. pag. 136. Christ took upon him the Person of a Transgressor, and therefore must be hanged. Treatise of Justif. ● 5. c. 1. sect. 7.  (Jesus Christ was the greatest sinner in the World) well known I came from Luther, that famous Reformer of the Ch●●●● and since him others have made use of it, as I will instance in 〈◊〉 few.  
That famous Gospel-Preacher Mr. Jeremiah Burroughs, 〈…〉 Book. Entitled, (Christ's Invitation of Sinners to Rest,) say 〈◊〉 same, quoting Luther for it. That Orthodox Bishop Downham●● the same, quoting many for it also.  
Doctor Roberts on his elaborate Treatise about the Covenant 〈◊〉 God, hath the same expression page 1609. Mr. Flavel in his Entitled Fountain of Life, 74. Hath these words.  
He could not have suffered or died by the Father's Hands, 〈…〉 not been a sinner by imputation, and in that respect as (L●●● speaks) he was the greatest of sinners.  
Doctor Jacomb upon the Romans tells us also, 
The Church's Riches by Christ's Poverty. pag. 12.  that Christ too● 〈◊〉 guilt of our sins upon him, and then bore the punishment, p. 〈◊〉 Doctor Sibs also hath words to the same essect. He (Christ) too● 〈◊〉 on him guilt as far as guilt is an Obligation to punishment.  
Anthony Burgess has also these words, 
Treat. of Justis  For he (Christ) could ●●a Sacrifice for sin, or be a Surety to expiate it, if it were not ●●on him, and he reputed of us so in his sufferings, though in of holy and unspotted: so that as it is with us, though we the imputation of Christ's Righteousness, yet inherently we silth, and the remainders of corruption; so though our sins imputed unto Christ, yet inwardly and inherently he was ab●tly holy and innocent. Diodate upon 2 Cor. 5.21. 
His Annot.  hath the 〈◊〉.  
●●ere are many more that I might here insert, were I furnished with 〈◊〉, but these I suppose may suffice.  
●●at other Point touching the Imputation of Christ's Righteousness to ●●hath also been ever owned in the Church, and he that denies it must sequently overturn the Law, the Gospel, and the Satisfaction of ●●st; but this I am not called as yet to vindicate, and therefore do 〈◊〉 my Reader to those men that have treated largely of it in their suises of Justification.  
READER, Thine to serve thee, THO. POWELL.   

●r. powel's Paper, put forth in defence of himself, upon the Quakers first Aspersing of him with Blasphemy, is here Inserted, that every Judicious Reader may judge whether it needed any Answer, but only that the Quakers had a Mind to have the last word: though it was a Lie.  
A Word to the Wise is enough. OR, Whether this Position, Jesus Christ was the greatest Sinner in the World, as is in this Paper held forth, be Blasphemy.  
JESUS CHRIST was no Sinner actually, i. e. He committed no Sin; He was neither guilty of Original Sin, Blemish, nor actual Blot, but was Holy, Harmless and Undefiled, separate from sinners, Heb. 7.26. 1 Pet. 1.19. Yet as he suffered in 〈◊〉 Room, took the guilt of our sins upon him; He was the greatest 〈◊〉 sinners; One particular sinner having only his own sins to Answer for: but Jesus Christ, (though he had no sins of his own,) yet he h●● all the sins of all the Elect laid upon him, and so he had more to Answer for then any particular sinner; And therefore in that sense is 〈◊〉 greatest of sinners, being as Scripture alloweth, Isa. 53.6. 2 Cor. 5. 2●● 1 Pet. 2.24.  
Whereas John Vaughton and some other Quakers have cast such k●●● of Papers up and down in City and Country, with a design to aspe●●● Thomas powel Preacher of the Gospel; the said Thomas Power thought it convenient to give the World this sasisfaction, that thou● these words , Jesus Christ was the greatest Sinner 〈◊〉 the World, were given under his hand to John Vaughton Quaker; 〈◊〉 that was his sense, and is his sense still, scil. by Imputation, and was ●● peated by him several times, even before and after he had written th●● words, is Witnessed by Thomas Buy an Apprentice seven years to ●● said John Vaughton, and who was then present when this Discourse w● agitated between John Vaughton and Thomas powel, which takes ●● the calumny thrown upon Thomas powel by the Quakers, and they ●● Christians still made good.  
What Mr. Thomas powel Preacher of the Gospel h●● said in his own Defence, I Attest to be Verity.  
THOMAS BUY.  
Thus, Reader, I have given thee my sense upon my own word which privilege every man hath, and my words in their explained sense considered, are I am sure so found and Orthodox that none but the bold Socinias and the silly Quaker would gainsay it.  
But seeing that my Adversary has cavilled with this same Pap●● of mine, in his pretended Answer thereunto, I shall consider in the first place that, and then his whole Book, which he styles, A Vindication of Jesus Christ.  
First, I begin with his pretended Answer which you will find 〈◊〉 page 7. stuffed with notorious Lies. He tells the World that I have abused my Witness. Wherein I pray?  
New Thomas Buy hath since this Paper was Published, 
John Vaughons Lies notorious.  declared 〈◊〉 the Presence of several Persons, that T.P. did not speak nor mention the word Imputation, before he writ those words, so that the World m●● see that he hath abused his Witness.  
Lie 1. Note Reader, If John Vaughton had been a Christian, 〈◊〉 would have done like a Christian, i.e. done me right, by acquainting 〈◊〉 world, that though Tho. Buy denied the word Imputation, as taken by me before, yet he denied not but that it was spoken by me jus●●●●r it was written, nay, he believes a hundred times before ever we ●●●●ed from one another. Again, I can produce the Original that I ●●ve under Thomas Buy his hand, which is as I have inserted in my ●●●er, scil. That the word Imputation was repeated even before and ●●●; but since my Witness has called to mind, that he cannot remember that I had the word Imputation before, yet he doth not say Positive●●● that I had not; whereas John Vaughton relates thus,  
Now Tho. Buy hath since this Paper was Published, declared in the presence of several Persons, That T. P. did not speak nor mention the ●●●d Imputation before. So that you may see what a flagitious Re●●●or this Quaker is; but see further of his Impiety.  
Lastly, Thomas Buy my Witness to clear me from this cruel As●●sion, viz. A Lie, (which I would not be guilty of for a world) ●●th here set his hand, that though (since he has considered) he cannot remember I had the word Imputation before, yet I had his hand ●●●ely and voluntarily from him, to what I have said in my own de●●●ce.  
The Refult of all touching the abusing of my Witness, you see, friendly Reader, i, a Lie of John Vaughtons own hatching, and yet ●●ow fain would this confident Quaker have fastened it upon me; but shall forbear my corrosives for his lying, till I have particularised ●●●m all.  
Lie 2. John Vaughtons other Lie is in p. 9 wherein he maketh use ●● Mr. Faringtons name, telling high Reader, that he said I was a Liar, ●● denied also. Mr. Farington acknowledgeth that I was mi●● taken, in that I said the word Imputation was in, and was not, for so 〈◊〉 understood me, and so he told my Adversary: but that he said I was 〈◊〉 Liar, and had told many Lies about it, he denieth, and further saith, that if he knew me to be a Liar, he would not have told such as the Quakers, who think no pains too much to scrape in the Kennels and Dunghills of mine and his brethren's infirmities, to have dirt to cast ●●on us.  
Lie 3. John Vaughtons next Lie, is his charging Mr. Farington with a Lie, for so it is in effect, in that he chargeth Mr. Farington with beach of Promise, whose Fidelity in Point of Promisc, I shall make manifest, by transcribing my Adversaries own words. And that he should at Preach in his Meetinghouse till he had Publicly condemned it.  
But Now John Vaughton, thou knowest, and besides thee, an 〈◊〉 sembly of people, that I condemned them in a Sermon, and no●● this time These Words (Jesus was the greatest Sinner in●● World) as thou in thy ignorance took it, viz. That he was a S i●● Actually. I pleaded as much for the Innocency of my dear●● viour, as thou pretendest to do. My Text was at that time, 2 〈◊〉 5.21. Which fitted the sense and scope of my Position. 〈◊〉 knew no sin. i.e. Experimentally, he felt no sin in his own he● he acted no sin in his Life. 
Chamiecus, Bcza, By field & Grotius in looc.  But otherwise he knew fully wha●●● was, he knew well the effects of it, Say all Expositors upon 〈◊〉 place. He was made sin for us, as he was made a Sacrifice for 〈◊〉 for the Sin-Offerings in the Old Testament were called sin. 〈◊〉 was made sin. i▪ e. By Imputation, etc. Sins were charged u●●● him. This, and such like was the whole matter of my Ser●●● Preached at Mr. Faringtons Meetinghouse, and elsewhere, 〈◊〉 satisfied both him and others, but if I had meant no otherwise by 〈◊〉 Position then what thou wouldst fain suggest to the poor people 〈◊〉 do assure thee thou wouldst have found Mr. Farington as good as word that way as well as this.  
Lie 4. 
When I say, the Quakers are no Christians, I mean their principal Leaders, not all their followers, for I believe there are many poor souls, who if they knew the Quakers principle, would abominate them.  Another Lie, that I charge John Vaughton with is, in 〈◊〉 he denieth the Quakers to be no Christians, thing that has been pro●●● and shall still be proved when they please. To Illustrate this, is bu●● lighting a Candle at noon day, etc. For has not the late Ingen●●● Mr. Hicks, undertaking to prove them hererodox, both in princi●●● and practice, and they are dumb, being conscious to themselves that 〈◊〉 are no Christians.  
Lie 5. The fifth Lie he is his denying that to be their principle wh● they have so often Declared, viz Christ dying only as an Example, ind●●● they dotalk of Redemption, but this Redemption is of the Seed, wh●●● Seed is Christ, so that Christ came to Redeem himself, of which you m●●● read with satisfaction in Mr. Hicks Dialogues.  
Thus thou seest, my Friendly Reader, what a Brow of Brass 〈◊〉 Adversary has in laying his Brat at in Door, and yet it seems 〈◊〉 Adversary, (as I have of late understood) is accounted a great Prophet amengst the Quakers, but I am sure he is a lying one, as m●●● be proved by the Catalogue of his Lies here inserted, and by an●● ●●●●stance, which I shall here acquaint 〈◊〉 ader with, and I 〈◊〉 it will make him smile.  
The same Quaker, John Vaughton by name pretendeth (upon 〈◊〉 having those words  und●● my Hand) to be ●●●'d of God to reprove, or (as he phraseth●●●) bear Testimony a●●●●st me in the Country as well as in the ●●●cy; it happened that ●●●n he came into the Country, which ●●s above twenty mile's 〈◊〉, I was then at London, and he came t●●●e place where I Preach, 〈◊〉 then there was neither Preacher nor people, I being there but 〈◊〉 a Fortnight. Surely, this man 〈…〉 no more to Reve●●●s, if he doth who will believe him, 〈◊〉 that he hath been the ●●●wils fool hitherto, and by the Father of Lies was sent upon a shevire Errand.  
Now thou false Prophet who hast censured me, what shall I say 〈◊〉 have proved thee guilty of such wilful studied Lies; Thou 〈◊〉 called me a Liar, but I have proved thee one; And therefore in 〈◊〉 Name of my great Lord and Master, I do Pronounee thee Ac●●●sed; and that if thou repentest not, Thou shalt be damned.  
I come now to my Adversaries Book, 
John Vaughtons' Pamphlet fictitions.  as it declares his ability ●●●hing the Defence of several Tenets among the Quakers. I have 〈◊〉 in general to say of it, abstracting what is there written from ●●●tologies, vain Repetitions and other Impertinencies; the mat●●● of it may be contained in a Nutshell; but seeing that I have 〈◊〉 Pen to Paper, I'll answer it more particularly. I shall first con●●er the Title of his Book, which is this, A Vindication of Jesus ●●rist the Immaculate Lamb of God.  
I admire the confidence of this Man, how he dares to style his ●●ok A Vindication of Jesus Christ. If he had not been a Quaker 〈◊〉 were something, but forasmuch as thou art a Quaker, and talkest of ●●●dicating Holy Jesus, Lay thy Mouth in the dust for how darest 〈◊〉 to Vindicate that which thou dost not hold. A Vindication of ●●●rist, I canted believe it; thy title is only a colour, a pretence, a ●●●t, whereby thou mayst allure souls to swallow down thy poi●on●●● errors; but notwithstanding this, my Adversary perhaps ●●y reply, He and all his Friends own Christ; I answer, 
Friends, i.e. Quakers.  so thou 〈◊〉 thy Friends will say of every Principle in the Christian Religion; 〈◊〉 own this, and you own that; and by this Engine it is, that the ●●vil makes use of you to prevail upon poor souls, whenas Persons 〈◊〉 at are able do by a diligent scrutiny find out your lies, absurd ●●●nings, fallacies and specious pretences.  
Reader, Give me leave to tell thee this, The Quakers owning 〈◊〉 Christ, or any other principle of the Christian Religion, is no ot●●● th●n a mere mystical Romance. They acknowledge such a Ch●●●● as un-christs' Christ. They deny him to be God and Man in●●●● Person. They deny Christ to be a distinct Person from the Person of the Father, and they deny him also to be a distinct Person f●●●● any of his Members; For proof whereof see what I have 〈◊〉 Quoted out of their own Books.  
God's Christ is not distinct from the Saints; 
Gee. Fox great Mystery. p. 2.6. spoken in the presence of Mr. Hicks and several others. G. Whitehead Diph. p. 13. G. Fox. great Mist 206.  I know the beginning and date of thy Christ Jesus Christ, a Person without us, is not Scripture-language, but the Anthropomorphites and Mugletonians. 〈◊〉 there be any other Christ but he that was crucified within, he is the 〈◊〉 Christ. And he that hath not this Christ that was risen and crucified within, is a Reprobate; Though Devils and Reprobates 〈◊〉 make a talk of him without. It would have better become t●●●● John, to have Entitled thy Book thus, No Christ but Conscien●●● and in this thou wouldst have been true to thy principle, for w●●● know, that that Christ which thou in thy Book vindicatest, is C●●● science, Light within, not Jesus Christ God man without us. 〈◊〉 no marvel why the Quakers can't understand how Jesus Ch●●●● should be a sinner by Imputation, how Jesus Christ should be b●●● of a Virgin, be made a curse for us, when they still by Christ understand Conscience.  
The next thing which I would take notice of in my Adversa●●●● Book, 
Reader, if thou believest that this Discourse, passed between John Vaughton and I. th●● must value his memory then at a high rate, but I am apt to think, his memory is as fallible as yours and mine, though he had the confidence to tell me that he was perfect.  is a Discourse that he saith passed between him and I, whi●● avouch to be feigned, save a passage or two.  
He relates this as our Greeting one another, viz. You Quakers hold damnable and erroneous doctrines.  
This is true we all know: but that I saluted him thus, or 〈◊〉 such kind of words by way of greeting, is another of his Lies. 〈◊〉 he knows we friendly saluted one another: Reader, most of 〈◊〉 Discourse is fictitious, both in its dependence and in its matter, a●●● might instance diversely, but I shall only in this. He brings me 〈◊〉 speak as followeth.  
T.P. There are none perfect who are not free from temptations.  
J.U. Christ Jesus was tempted, was not he perfect?  
T.P. He was the greatest sinner in the world.  
J.U. Who was the greatest sinner in the world?  
T.P. Christ Jesus was the greatest sinner in the world.  
None, he maketh my saving these words, viz. Jesus Christ 〈◊〉 〈◊〉 greatest sinner in the World; to follow upon his saying, Christ 〈◊〉 was tempted, was he not perfect? whereas he knoweth, (if he ●●●ld but appeal to Conscience, The light within) that he wrong●● me much, because the occasion of these words dropping from me 〈◊〉 a discourse between him and I, touching the Imputation of christs Righteousness to us and our sins to Christ. 
To do that which hath been sufficiently done already, I forbear, therefore shall not discourse here largely about Scripture and Revelation which offers itself so ●a●ely to me, being that which was between my Adversary and I. The Quakers doctrines have been discovered and confuted by those who know them better than I. viz. Mr. Hicks, Mr. Faldo, Mr. Raworth. I only answer, him as to some of his own lies, that he fathers upon me.   
Another thing that I shall take notice of in his fictitious Discourse, 〈◊〉 is bringing me to speak again as followeth.  
T.P. What do you own Revelations in these days?  
J.U. Yes, we do own Revelations in these days.  
T.P. Then burn the Bible, etc.  
This, Reader, is also another of his Lies, and Mr. Buy my witness ●●th also Attest, That as far as he remembers I said no such word, 〈◊〉 Away with the Bible, which was the words I spoke I very well ●●member, implying thus much, if Revelation, were so ordinary and ●●●●non as he talked of; there was no need then of the written ●●rd. Cast thy eye, my Reader, upon the Margin and then about ●●●ipture light and Revelation-light, take my Advice as followeth. 〈◊〉 that most famous Book of that Worthy Divine Mr. William ●●dge of Yarmouth, entitled, Scripture-light the most sure Light, spared with 1. Revelations and Visions. 2. Natural and supernatural dreams: 3. Impressions with and without Word. 4. Light and 〈◊〉 within. 5. Divine Providence. 6. Christian experience. 7. Hu●●● Reason. 8. Judicial Astrology.  
It's a Book worth its weight in Gold. I would not 〈◊〉 any Christian to be without it, for I know it will 〈◊〉 their esteem of the Scripture, and so long as People do but 〈◊〉 the Scripture that veneration it deserves, they shall never turn ●●akers, or be overturned with any error. The last thing that I 〈◊〉 take notice of in my Adversaries Pamphlet is as followeth.  
Then a young Man of T.P. his Hearers asked this Question, 〈◊〉 Seeing you are but a People of about twenty five years standing, and 〈◊〉 say that your way is the right way, what became of the People that 〈◊〉 before you were a People?  
Thomas Powel takes upon him to answer it in the name of the ●●akers thus, They (said he) believe they are all damned.  
This he imputes to my malice and envy, if he had imputed to my Judgement, he would not have been mistaken. I do here gain avouch that one of the Quakers principles is, that all exc. themselves should be confounded and damned, which principle theirs I learn from an undeniable consequence that resulteth fr● several Phrases scattered up and down in their own Books, as ●● their way is the only way, which if it be, than this Consequential follows, all that approve not what they do are damned. 
(a) Other heretical Books are bad enough, but the Quakers are the very fink and Common-shore of all, The quintessence of all He esie.  At 〈◊〉 time I have but one Quakers book in my Study, Entitled a Catech● for little children, put forth by G.F. A great Leader among 〈◊〉 Quakers, and in it I find this to my purpose, p. 13.  
Quest.  
Father, are Jews, and Gentiles, and Christians, that do not beli●● in the light which doth Enlighten every man that cometh into World, all out of him who is the Light, the Life of men?  
Answ.  
Yea, Child, saith the Father to it.  
Many more passages (were it not for wasting of good Pap●● might I transcribe out of that hellish Book, I beseech you, who 〈◊〉 Parents, to get other kind of Catechisms for your children, for 〈◊〉 principles contained in G. F's Catechism, are principles that the Devil of hell hath hatched, ergo, They are Soul-damning.  
For a further confirmation of my assertion, I would desire 〈◊〉 Reader to see Mr. Faldo's Key, which will interpret many of 〈◊〉 Quakers Words and Phrases, as followeth.  
Publicans and sinners, i. e. All that are not Quakers.  
The Royal Seed, i. e. Christ and every Quaker.  
Sons of God, i. e. The Quakers only.  
The Synagogues of Satan, i. e. The Assemblies of any sort of people for divine worship who are not Quakers. Cummultis aliis  
For a perfect confirmation of my assertion, viz. That the Quaker do hold that all who die not in belief of their principles shall damned. See in this ensuing Relation, which I shall stand by.  
Once a Maiden Acquaintance of mine, was courted by a zealot Quaker, who during the time he was Suitor, had prevailed with her to go with him to hear his Friends. S i. Quakers, and that once or twice, at last he demandeth of her how she liked them, she answered worse and worse, which occasioned him to break off from her, and withal to say that if she heard any other, she would certainly be damned.  
I know not any thing else in his fictitious discourse, that requires answer. I have considered every thing that I judgd Material, as to his opprobrious terms scattered in his Book, viz. Minister of the Power of Darkness, Enemy to God, etc. I look upon as below myself to take notice of, and if so be I am accounted a Blasphemer by such who are the greatest Blasphemers in the World, I shall rejoice, knowing that it is one Note and Character of false Prophets, to cast dirt, filth and Reproach upon the true.  
In the Postscript of my Adversaries book, I find him to be offended at such expressions in my prayer, as (I believe) will record his heterodoxy to pesterity, and spoil him I am sure for a Gospel Minister, notwithstanding his crowing Divinity of late, our best duties are Fly blown with sin, and best performances are Bed ridden. These words (It seems) do stumble the Quakers much its no marvel, because they hold perfection to be attainable, but let these imaginary Perfectonists, boast as they please, we know that such who are Christians understand these Phrases well, unto whom they are so acceptable that I need not enlarge any further. As to the other Expression, We must have no dependency upon Christ within.  
I say so still, i. e. As the Quakers understand it, and do say that our hopes of Salvation must hang and depend upon what Christ God-man without hath done without us.  
I do find also that my Adversary has lined his book with many excellent Texts of Scripture, unto which I shall only say this. A poifonous Pill is never a whit the less poisonous, because 'tis guilded over with Gold; nor a Wolf is never a whit the less a Wolf, because he hath put on a Sheepskin; nor the Devil is never a whit the less a Devil, because he sometimes appears like an Angel of Light. So neither is John Vaughtons' Book, any whit the less an Erroneous book, because of Scriptural Phrases and Sentences.  
I come now to the Conclusion of my Adversaries Book, which you have in these words, Let Thomas Powel (and all others to whom these Lines may come) know, that our Owning and Preaching Christ within, a the holy Apostles did, doth not at all gainsay or oppos Christ as he was Manifest without in the days of his Flesh; for we have a Dear and Honourable Esteem unto our Lord and Saviour Jesus Christ, in all his manifestations, both within and without; and he who professeth and talks of him only or wholly without, denying him any place within Man, is a Deceiver and an Antichrist.  
Unto which I answer briefly.  
I confess the words as they lie in themselves are good, but notwithstanding this fairness, I smell a Quakers Rat in it and do avouch that what they say concerning Christ without, is a mere Equivocation in short, by Christ without they mean only this Christ in you without me. This my ingenious Reader is all they mean by Christ without, and should they deny this, they must be fain then to deny what they have said in other of their books. So by this you may see by what means the Quakers do entangle poor silly souls, viz. By a seeming approbation of every principle pertaining to the Christian Religion  
The Conclusion wherein is contained in brief, Seasonable, Soul-Affectionate, and good advice unto the principal Leaders of the Quakers or any that are promoters of Fundamental errors.  
Sirs,  
You are the most injurious of that because by owning of errors you prejudice yourselves, and by propagating of errors you prejudice others. Oh the precious time, strength and spirits that you spend in advancing that which you shall be no gainers, but losers by, you are the greatest Engineers that the Devil hath, for persecution and heresy has been the main Engines, whereby that Prince of Darkness hath endeavoured to undermine Religion. Persecuters touch the body, but such that are Fementem of heresy touch the soul. Persecution with Saul kills its thousands, but heresy with David its ten thousands. Persecution is the arrow that flies by day, but Heresy is the Pestilence that rageth in the night. Persecution is the Pruning-knife that loppeth off the Branches of Religion, but Heresy is as the Axe which is laid to the Root of the Tree, Persecution is the Dragon that drives the Woman into the Wilderness, but Heresy is the B●ast that speaks Blasphemy. Persecution began in Nero a Tyrant, but Heresy began in Simon a Witch, Persecution began about 66 years after Christ's Ascension, but Heresy immediately after Christ's departure about the Sixth year of Caligulas' Reign. Persecution is the wild Boar of the Forest, Heresy is the little Fox that eateth the tender Grapes.  
Oh ye falls teachers, speak nor write any more that which is erroneous, can't you be content with deceiving your own souls, but you must deceive others too. O profligate flagitious Wretches, that must imbrue your hands in the blood of souls, that you can't go to hell alone, but you must have company with you, that you must put a Cheat not only upon yourselves, but upon others. If ever you are saved it must be by fire. Spair your pains, cost, and charges, make much of time, ere long it will be no more, spend no more of it in erroneous Excogitation. Acknowledge yourselves lying Prophets, confess your faults and errors, God is Faithful and Just, to forgive and cleanse from all unrighteousness. Call home your Devilish Pamphlets and Books, Rec●● what you have written and said, Now you may and you shall do well, ere long you must, but than it shall go ill: Besides,  
Not only damage of soul accrues by such kind of service, but also the thing aimed at shall never come to pass. Veritas vincit, Truth at last will Triumph, it shall never be wholly Eclipsed, and therefore all your attempts, (O ye Promulgators of Error) will be but vain. I trust in God that truth will never go out of this Land, notwithstanding the specious pretence, of truth's Enemies, though their books are published abroad, having fair Titles in their Frontispieces, promising fair, I say in their Title pages, yet some piercing eyes there are that (with facility) perceiveth the Croaking Toads, and crawling vipers that swarms therein, and causeth them immediately to die the death. Oh that the consideration of the vileness of the service, hurt of the soul, and impossibility of effecting what in error is designed, might prevail upon these poor men to proceed no further, for though they are the Leaders of a great many to hell: Yet they will be as unable to bear the heat of hell as others.  
Men and Brethren according to the Flesh, weigh these things seriously, and then tell me whether hitherto ye have not been the servants of the Devil and your own humours. That all our infamous hererodox teachers, may become famous orthodox teachers hath been, Is, and shall be the earnest Prayers of him who is an earnest wellwisher to all your souls,  
THO. POWEL,   

POSTSCRIPT.  
IF so be any of my Adversaries shall return an Answer hereunto, though I know not unto what; I have been so faithful in what I have written; yet if they do, I expect, and also every Judicious Reader, that in the first place they clear themselves of those notorious Lies and Forgeries that I have charged them with, or else manifest repentance for the same, in making confession thereof unto the world, and then I presume we shall be satisfied. If they say any thing in the defence of their Principles, I expect that it be pertinent, and then I shall do according as God may direct; If impertinent, as they use to do, any competent Judge will then discern what a ridiculous Sect the Quakers are, and the badness of such a cause, that is fain to be supported, either by nothing at all said in the defence thereof, or if any thing is said, it is in pertinent, irrational and absurd. In the mean time I leave this to their consideration, advising them to take heed what they do. For Mr. Hicks in my Presence, and the Presence of several others, at my Meeting in the Country, offered to prove their Religion a Cheat, and moreover hath promised me to do it at any time, with any one Person that they shall Assign.  
Tho. powel. What Occasion there has been for my Name in this Book, I Approve Thomas Buy.  
FINIS