A REVIEW Of a certain PAMPHLET Under the name of one JOHN LILBURNE. By a well-willer to the Peace of Zion. 2 Corinth. 10.12, 18. verses. For we dare not make ourselves of the number, or to compare ourselves to them, which praise themselves: But they understand not that they measure themselves with themselves, and compare themselves with themselves. 18. For he that praiseth himself is not allowed, but he whom the Lord praiseth. Galath. 6.3. 2 Tim. 4.3, 4. Proverbs 26.12. Seest thou a man wise in his own conceit, there is more hope of a fool [or a man may expect better] than of him. Imprimatur. JOHN DOWNAME. LONDON, Printed for Thomas Vnderhill, dwelling at the Bible in Wood-street. 1645. TO THE HONOURABLE, AND HIS VERY GOOD FRIEND WILLIAM PRYN, Esquire. SIR: HAving cast my eye into the world, to observe the occurrences, and take notice of the Controversies of the time, there fell into my hands some of your writings, disputing the case of Presbytery and Independency, which having perused with consideration, I received much satisfaction, though I met with many cavils fallen from the pens of several Writers of differing spirits, seeking to destroy the fruit of your endeavours: But I found none, that were of sufficient strength to overthrow those positive truths by you asserted: In particular, there came to my hand a Pamphlet of somewhat a later edition than the former, full of bitter invectives, against the Truth and all government, but what private fancy shall exalt. And this under the hand of one John Lilburne, in an Epistolary way, directed to yourself: At which being filled with indignation, to see the strangeness of that spirit that wrought in its endictment, and is now working in the world (excellently set forth by Judas in his Epistle, 19 verse, Makers of Sects, 〈◊〉, having not the Spirit) clearly demonstrating what they would do, might they prevail for that liberty, so much contended for. I was compelled, after much striving within myself, to review what he had done, and to give in my judgement for the benefit of the Church of God, which I have finished by way of Epistle, I recommend to your Patronage, which if I obtain, I having the happiness I sought after, who am not my own, but the Truths and yours in all Observance, From my Study this 27. of January 1644. SIR: That I have not declared myself unto you, I hope you will dispense with, many reasons have induced me to silence herein; hereafter, if God will, I shall take occasion to tender my service, and acknowledge my engagement, and not mine alone, but the engagement of the whole Church of God for your faithful endeavours. Far you well. The Epistle to the Reader. Christian Reader: HAving taken a short view of a certain Pamphlet that is cast abroad under the name of one John Lilburne: Directed to Master Pryn, which is stuffed with so much gall and bitterness, (and so little of that sweet ingredient of love,) (of which I find not one dram in 189. lines) against the State, Parliament, and all Synods, etc. I judge it to be of very evil consequence, and might produce dangerous effects amongst weak souls, that are apt to take all for Gospel such men speak, how wide soever it be from it: I conceived myself (upon this consideration) bound in conscience to speak a word, if I were able to satisfy weak and unstable souls. And for unmasking the subtlety of men deciphered in the tenth verse of Judes' Epistle: But these speak evil of those things which they know not: and inverse the eighth likewise, notwithstanding these dreamers also defile the flesh, And despise Government, and speak evil of them which are in Authority. If any thing be added for thy establishment, in the Truth, let God have the glory, and let him have thy prayers; who is Thine in the Lord Jesus. TO JOHN LILBURNE, Lieutenant Colonel These. SIR, HAving perused a paper in form of an Epistle, subscribed a Letter written by John Lilburn, etc. to William Pryn Esquire, wherein you take occasion in your Exordium, to intimate that honour God vouchsafed you to be a witness to the Truth with Master Pryn, under the reign of Episcopal tyranny. [Yet there is a vast difference between the grounds of suffering on the one side, and on the other: Paul tells us of suffering as busy bodies [God grant this charge fall not upon you.] And indeed it is not so much the suffering, as the suffering like a Christian, that is acceptable with God, or esteemed worthy of honour before men] from whence you draw an Argument to prove an affection in people towards you, to the misleading of their judgements, causing them to build with too much confidence, on what shall be spoken or written by you, without due examination; never eyeing or considering what is said, so much as the persons speaking: who they be, you give me not to understand, except in General [your constant practice in cases subject to doubts] as if your charge did reach to all, and not unto particulars, the latter of which I conceive comes nearest Truth; It being the weakness of some not able to judge and determine of these things, or the wilfulness of others that have judgement, yet willingly permit the mists and fogs of darkness to over-cloud it: when as the more learned and instructed receive things not upon bare affirmation [a mighty pillar for upholding your foundation] but with judgement, what they find is most agreeable to Truth in their understandings, setting by what upon search [not upon fancy] they find not consonant to the Word, and this is done, without any prejudice to, or pre-judging of the abilities of those that excel them. How ever you are pleased to conceive of others in this particular, I hearty wish you were not, or would not be ignorant of one thing. To consider how much of this spirit rules in those that are contrary minded to Master Pryn, or any adhering to him in judgement; and if I mistake not [presumption laid aside] yourself is not a little guilty in this charge. 2. The second particular I find in order to be spoken of, is, Master pryn's bitter and unsavoury language (as you say) against the Saints of God, and the unspotted ways of Jesus Christ. To this I reply, That what bitterness, etc. you may meet with (exceeding your own) was not (I dare affirm) against the Saints of God truly so, walking in the unspotted ways of Jesus Christ [neither can be collected from any thing by him written] But against those fancies and strange Enthusiasms, which those that call themselves Saints by way of privilege and prerogative, [which yet I see them not to be] and under that notion take a liberty to vent and broach Doctrines and conclusions contrary to faith and good manners, tending directly to Anarchy and confusion, against these his zeal was poured forth, as it were, without measure, that he might oppose these tenants and doctrines of novelties which creep in upon us daily by succession: And that such a spirit is not altogether without precedent. Observe the temper of Paul against him who would have perverted the Truth, Acts 13.10, 11. Not that from hence I would go about to justify what flesh and blood may sometimes do through frailty, but to let you see in some cases it is lawful to speak with Authority: And if you will but clear your eyes and look on things and persons impartially, you shall behold [as formerly you might] leading precedents from men of your own spirit, before Master Pryn did undertake to engage himself in this controversy, at which willing and wilful ignorance I stand amazed. 3. The third thing that comes next to hand, is M. Pryn's great confidence, weak and unsound Arguments [thus you.] To which I say, that whereas you would make void and of no effect, those valid assertions of M. Pryn's, which are esteemed at so low a rate in your judgement, till I find that you or any of ye produce others of more weighty consideration, you shall give me leave to spare my weapons in this encounter. 4. The fourth Complaint making its way, is, the robbing you of your liberty in the public use of the Press. This I judge an act of wisdom, and not of bondage [as you insinuate] For might every one speak in public what the madness of his brain and his deluded fancy leads him to, there would be no end of strife, but a world of confusion, who would not plead conscience if that might protect them, yea, even for the most 〈◊〉 opinions, as well as you, backed with Scripture and reason [as they suppose] 〈◊〉 perverted to their own destruction: till you can assure me of divine Writ, for this your bare word will never satisfy nor prevail for such licentiousness. 5. The fifth Enemy with which you contend, is the Black-coats, who endeavour to lay lower than the dust [a rare secret] a generation of men, whom they falsely call Sectaries, [you fight against your own light, were there that abundance of knowledge in you, as you pretend to, this Word would have been received without damnation; but to remove that scruple, let me tell you, your tenants and practice, and the doctrines of many in your way is schismatical, how far short it falls of heretical time will demonstrate: To proceed, you say men that have in the uprightness of their hearts without Synodianlike ends ventured all for the good of the Parliament: How I shall be assured of all this, or any man else, my soul enters not into this your secret, but gladly would find some satisfaction, that I may be able to bear witness to the truth of this now delivered. Let me expostulate the case a little with you: What have ye done more than ye should, nay then in conscience ye ought to do, wherein have you, or any of ye excelled others, that none can reach up to the height of those sufferings ye lie under, show it me; Are there not thousands that are equal with ye in this lot, and as many that excel ye, whose silence speaks them praiseworthy: worthy: men that for religion are but babes in Christianity, in respect of what ye seem to have ascended to; Is this for the honour of Christ whom you profess to be your Lord and Master, thus to complain, and bespeak the compassion of men from an argument of misery felt or feared, as the five Independent Members have done before you: Have you thus learned Christ? What though ye have cast all into the bank, must ye receive it presently with usury, or ye are undone; have ye not the same God, the same cause to manage as at first; Why grow ye weary in well doing; dare ye not trust God with his own, or with what ye charge upon him as his? Which ye are so confident of, for the rightness and onlinesse of the way, and have extolled even to the heavens for the justness of it: Verily this presages a large measure of selfishness in all your actions, that self stands so long upon the stage in so few lines, to justify its master's integrity: And for your more than a third part of this Epistle, that falls so heavy upon the Tribe of Levy, wherein have ye received prejudice by them, or heard words from them, are they not (rather) become your enemies, because they speak the Truth. If the Truth have suffered through their unfaithfulness, it will speak its own privilege in Gospel's language, and not in bitter invectives beside reason: Doubtless, arguments with wise men are the way to conquer, but with simple ones the language of fools; had you charge against them, proceeded from judgement, your paper had not been so empty of accusations, nor so froughted with froth and vanity. 6. The sixth Accusation falls heavy on the Synod, whom you compare for tyranny, to the Spanish Inquisition. Here your bare affirmation must stand up in the place of Arguments [an easy confutation] Ipse dixit must suffice for the subjecting my faith to this or the other man's fancy: when by clear demonstrations you shall resolve my judgement in this particular, I shall answer as becomes Christianity, till than my determination is that of Solomon, Prov. 27.22. 7. The seventh particular is matter of Complaint on your part, for being reckoned amongst the number of State and Church molesters. I conceive this charge stands upon a sure foundation; if disobedience to the lawful power of civil Magistrates, and those Ordinances by them enjoined, to be observed for a regular proceeding in matters Ecclesiastical, as well as Civil, [having the advice of godly and learned Divines] so far as they are not dissonant from the Word, and rests not in their power of necessity to command and press the performance of, if they will discharge the precepts of God. In this case ye are both Church and State disturbers, which hath been excellently proved by Master Rutherford, Doctor Stevart, and of late by William Pryn, as yet not answered; which charge against you, and men in your way, and of your spirit, hath not fall'n so heavily as deservedly. Now to your Propositions, which come next to be touched at (for I intent no large reply.) 1. To the first I answer, that your contestation will be nothing less, than beating of the air, strife about words, contention without a ground, because I find not any one to have denied aught in that Position, whereupon you can ground a challenge of controversy: This is but the first peel of the Onion, the second will smell more strongly. And for that, 2. I desire your proofs and arguments, your Scriptures heaped up in abundance, engage themselves, but not in your war; I desire to be informed of your meaning, when you tell us of complete and perfect Laws: Where are they to be found; and what Kingdom of Christ it is you contend for, whether heavenly or earthly, spiritual or temporal? And what kind of Governing and ruling of Christ in this Kingdom, your souls so much long after? Your Scriptures speak of a glorious kingdom which is on high, but condescend not in their interpretation to a temporal Monarchy of Christ on earth [the opinion of the Apostatised Jews] which [seems to me] you clearly hint at. 3. To third Proposition, I answer by way of concession, that Christ's Kingdom is spiritual, as it is in the hearts and souls of his Elect, but that it should subsist on earth without relation to outward administration, I find not, nor can you contend for, without the disannulling of your own principles. 4. To your fourth, I judge not the ordinary power of Civil Magistrates to consist in making laws for the Church, it being peculiar to those which are within the Church, and belonging to the Church, as Pastors and Elders, etc. (Secondly) the power of Magistracy is civil, the power of the Church is spiritual: The civil Magistrate handleth Church matters, as they have relation to the body politic, in judging what is prejudicial to the Commonweal; but the Church handle them as they may tend to edification: So that I say, the civil power is above Churchmen [simply so considered] as they stand members of a Christian Common wealth. And the Church is above the Magistrate, as he is a member thereunto belonging, who is to be edified thereby, or censured in point of scandal: And look as the civil Magistrate hath no power intrinsically Ecclesiastical over the Church or its members, which of its self is supreme under Christ's, the King thereof: In like manner, the Church hath no politic power above the Magistrates, who are supreme and accountable to none but God: That I be not misconstrued in his particular be pleased to take this caution, that my meaning is not as if they were no ways accountable to the Parliament, the supreme Judicatory; neither do I intent to make of no effect the public Declamtions of Parliament actions to the whole Kingdom (which is necessary) for whom, and by whom they are entrusted with a superlative power: But this, that they stand not bound in a particular way to give account to every particular person, but in the General: That is my meaning. And although the Church may be, and subsist without Magistracy, yet it is very useful to the Church, when Christian, for the preservation of the public Peace, in case of Schisms or dissensions, by punishing the disturbers thereof, which is not in the power of the Church to do. 5. To the fifth and last, I am not of opinion that persecution for conscience is an emblem of righteousness, and I think no man hath ever pleaded for such a wickedness, it any have, I profess they are so far estranged from me, that I never saw or read any such doctrine of devils: yet for the clearing of this, I judge a distinction or two not unseasonable. 1. I am to consider of conscience truly so, that is ms led and in darkness, yet willing to receive informati n and instruction, that it may be enlightened. And, 2. Between a man full of opinions and conceits, misled in judgement, pleading conscience, and making it a refuge to shelter false hood, masked over with the garment of Truth; which is so far from being reclaimed, that obstinately he persists and holds on in his imaginations to the destruction of himself, the stumbling [if not perpetual falling] of many others. 3. I must consider of conscience, as it looks upon truths, represented to it, to be errors, that such a conscience is none of God's deputy, to which I am so far bound to yield obedience as absolutely to reject truths as errors, because I so judge: But as they come under the notion of error, and conscience so esteems them, it may be tolerable, where there is hearty endeavour, to attain better instruction. Lastly, I am to look upon conscience, as it relates to the action, or the manner of performing it; in the latter I confess there may be, and often is a divine Majesty awing the conscience, that it dares not receive or undertake a necessary Truth, nor a lawful action, by reason of a command that lies upon the one, or the other, yet I am not to reject them, as altogether sinful, but as inexpedient till these impediments be removed. And so I have done with your Propositions. 8. The eighth thing to be considered of, is your condemnation and reprobation of Synods and Counsels, etc. To this my Answer is, That there is a lawful and necessary use to be made of them, with out derogating from Scripture principles, in regard it oftentimes falls out, that in Church government we are to seek, in regard of the right ordering many circumstances: As it was in the times of the Apostles, whom I never find to have attained to that completeness in external government, [as is now pursued with so much eagerness] but they did vary and change, according to the Church's paucity or plenitude [except in substantials, which we have in as large a measure, if not larger than they had.] But for absolute rules in all things, from which none might vary those purer times were not guilty of such a thing, for aught I can find, much less this degenerate and back sliding age, into which we are fall'n: In this condition we now stand in, what course may better be taken (Scripture being silent) then to consult with, and lay before us the practice of primitive Christians and their successor's [whether in Synods or Counsels, avi altier] to draw from them some light to help us out in what we are ignorant of, or may Hile in, through the want of light to guide us in the due Performance hereof, and so much the more, because our contention depends not upon things that are to be believed as necessary to salvation, [a wonderful mistake amongst seduced souls] but relates to some circumstances in and about the worship of God, what is most convenient to be practised: And experience might let you see if not wilfully blinded, that those dark times attained to more simplicity of godliness, than this great light so much applauded for incomprehesiblenesse did ever reach up to; Now I appeal to your own conscience, whether there be not more reason to follow the steps of that little light which was but like the dawning of a day, who had eyes singly fixed upon the glory of their Creator, than run after new light, by many degrees worse than darkness [of which there is too, much in these days] which is by hast with politic ends and aims in a larger measure than with Truth, and the Church's peace, which hath not been set before their eyes as the chief pearl of price, but mastery. The necessity of Synods, etc. is farther asserted from Acts 15. for the ending matters of strife, which arise in the Church, too great for the decision of particular Congregations: There I find a Synod or Council called by reason of an error, spread abroad in the point of Circumcision to the subversion of many souls, as verse 1, 2. do demonstrate. Now if it, had been, in the power of the Apostles to have ended this controversy, acting by a spirit inspired from on high, what means that consultation of the Apostles and Elders, verse 6. Unless to give us to understand, that though they had a power as they were inspired by God, yet they did not put forth that power, but referred it to public disputation with the Elders, as more authontique, and as a way more effectual to draw the Churches to yield submission to what should be determined of, which you may see; came to pass afterwards, verse 21. and if they had sat in the capacity of Apostles, I demand what light the Elders could add to them, that they by immediate inspiration did not decide the controversy, but to hold forth a pattern for after ages to look upon, and to be guided by, and to let us know, that though there be a power in particular congregations, in suo ordine, yet public determinations of a Synod of godly men, is the surest way to end, strife in the Church of God. 9 The ninth charge flies in the face of Mr. Pryn, who (you say) hath incited men to wage war against the King of Saints, and his redeemed ones. My soul is at strife within itself, to find out whom you mean by this King of Saints, and redeemed ones, whether it be all, or any one of the quinque ecclesian Ministers, and the people belonging to there independent Churches, these redeemed one's: If this be your meaning [as I cannot imagine other ways] against these [and yet not properly against these, but against, their tenants and notions] is Master Pryn entered into battle, to plead true Christian lierties? part in behalf of those that are unjustly, charge as fighters against it: But if you intended it of Jesus Christ, God and man, who truly is King of Saints, and no other, my soul longs for a manifestation of this warfare, that I may know (as well as you) when it was begun against Christ, and his redeemed ones, where and after what manner this warfare is carried on: And let me know by what means I may be assured these whom you style redeemed one's are his, and none besides them (for your words be are this construction without straying) I have looked into their lives, their conversations and beheld their outward commerce and trafficking in the world (for take them amongst the communion of Saints, and know them no more, nay, in a lesser measure than Judas was known for a traitor while he remained with the twelve) and I cannot see how you can stamp this impression upon them by way of privilege and prerogative, before many of those on whom your eye is fised with indignation: For love, faith, obedience, and selfe-deniall, wherein do they excel others, that their superiors may not be brought to terms of equality with them, nay, wherein have many of them (if any of them) outstripped the very blindness of, our progenitors, who will certainly rise to judge and condemn this Generation of Professors, for the neglect of, and the not conscionably practising, according to that light they profess themselves possessed with, and to have exceeded all money in: Surely 〈◊〉 darkness, which overshadows light is comprehended of the light, much more will light that is of genuine nature dissipate (and annihilate the false rising of fading vapours, that for a season to outward view are glorious and excellent. 10. The tenth charge against Mr. Pryn, runs thus: In that he hath stirred, up the Potentates of the earth to pluck the Crown of Christ of his head his Sceptre out of his hand, and himself out of his Throne. Weightier accusations, criminations, and criminations were never laid on any man's shoulders, than this you would make Mr. Pryn to bear, where is your proof for this? I profess I want light to dive into the bottom of this work of darkness, and none am I able to procure from you, but ten degrees more of obscurity: I am not satisfied in your menning, when you speak of the Crown, the Sceptre and the Throne of Christ, glorious yea, and transcendently excellent they be; but where shall I find them, let me see: And when Scripture hath spoken, and reason hath given in its voice, you can prove that these are to be found in the way of Independency, and in no way else, or that they have more excellency cast upon them by reason of that glorious in manifestation of them in this way above others: And if my Arguments (when weighed in the balance of the Sanctuary) shall be found too light, and unable to) gainsay yours, my heart, hand, and all shall give place to you, and you shall have the right-hand of fellowship in procuring a blessed and happy union. For my own particular I have examined (as I am able) what ever Mr. Pryn hath done, and have not met with any grounds or reasons of this your judgement: This I find, that to the utmost of my endeavours [human frailty excepted] he hath exalted Christ's Kingdom, and laboured with the strength of his abilities to keep the Crown on the head of Christ, and to make his Sceptre an everlasting Sceptre. But whereas you give us to understand what you have done, and do for Christ in exaltation of him, and him alone, yet I find you and all of ye are silent of your failings in the right performance of it, as if ye were already deified: I beseech ye to examine well your inward man, and then tell me whether much of the glory of God be not eclipsed through your infirmities; how have ye sought the honour of God and preferred it above all things, when your own honour steps in and robs God of his due? Is there not an eye looking too much to private advantage, destitute of that singleness of heart which of right should take place in those that assume the privilege of being Christ exalters? What else portends that daily apostasy of so many of ye, that from glistering stars of light (as I have judged) ye are descended almost to an expiring glimmering. 11. The eleventh Charge against Mr. Pryn, stands thus: That he should affirm Christ hath left no rule in his Word for the government of his Church. I affirm the same in that sense by him delivered, but so speaking, as you have laid it down, there is not to be produced any one passage, so much as looking that way: This he hath laid down as a Truth (which never was nor can be disproved), that Jesus Christ in his Word, hath left a rule for the substantial part of worship and discipline, and some few circumstances, yet left many things which belong to the well-being of a Church, (as they relate to circumstantials, whether of time or place, etc.) which are to be ordered in the several ages and successions of the Churches of Christ, according to the state and condition thereof then existing, as may best conduce to the glory of God, the Church's peace, and the good of the Commonwealth. But if you would have perfection in all things belonging to Church government, that is a condition fit for heaven, but not to be found on earth. For so long as man hath the transaction of divine things, and they must of necessity be conveyed thorough earthen conduit pipes, they will lose much of their splendour, honour and glory, which a state of perfection is only capable of. 12. The twelfth particular proceeds to sentence of Mr. Pryn's writings, for which you should have taken him for a Papist or Jesuit, had not the title borne his name. I am now to seek, and have lost myself in fathoming this great deep: Mr. Pryn turned Papist, or Jesuit, or both, and all the world ignorant of it, till John Lilburnes learning (raked out of the ashes of ignorance) discovered tenants & positions of Papists & Jesuits covertly conducted in M. pryn's writings, that never infected any man; I beseech you befriend my understanding a little in this particular, and if love have induced you to make known the world's ignorance, in not taking notice of so weighty a matter, and this man's errors; that you would be pleased to propound these tenants and positions which have begotten such a suspicion, to the infecting the strength of your imagination, that I may be partaker with you in this knowledge, and be able to justify you, and condemn him. Moreover, I will assure you, upon the faith of a Christian, that all the abilities, the faculties of my soul and body shall all engage themselves in war against him. But on the other side, if you be found an accuser of the Brethren, you must remember to whom that property is ascribed: If you deny me this, I shall henceforth reject your judgement as invalid as your Arguments are unfeasable: And let me add, that if the mouth of Wisdom had delivered, what you conclude on, there would have been a great deal of ground to have searched with a critical eye what he had done, but not to reject it, much less upon so slight and groundless confutation: I may, and with more truth reply by way of retortion, that had your name been wanting, your Pamphlet might have undergone the charge of Libel for aught I find contained in it; and if my sentence may stand, I judge it worthy no better commendations, it being the matter and not Anonymus, that makes a Libel. Now for that piece of honour you are pleased to bestow on Mr. Pryn, as to account him worthy to be canonised for a Saint in the Pope's Remembrancer: I must tell you I am ignorant of the crafty conveyance of this honour [your proper right] upon the head of Mr. Pryn, so ill be coming his Profession; verily I should have judged you, and men of your spirit to have been sooner accepted of the Pope (for your madness) as instruments to advance his kingdom of confusion (whose spirits hath taken possession of many of you) before Mr. Pryn▪ to stand for Saint in his Calendar, for fight against that great Babel, who hath done more to help forwards the ruin thereof [for which posterities will call him blessed] than you, or all of ye patched together; so that I do admire and am confounded in my own spirit at the consideration of this spirit, that hath breathed forth so much unsavouriness, hard speeches and groundless jealousies, which I find in so few leaves against an innocent person, as if hell had opened its mouth to be delivered of its impurity. 13. The thirteenth Charge lies in this, in that he hath made Moses more faithful than Christ. My Answer is, that I find not any such assertion in all his Works, if you can show it me, I will believe you, till that time, I assure you, you are ignorant and unacquainted with the faithfulness of Christ and Moses, wherein it did consist; which was not in making Laws for the Children of Israel, but in delivering those Law's God gave him; so Christ, in what he did, had not respect to the levitical Law of Moses, as a pattern for him to follow, which was carnal and ready to vanish away, Hebr. 8.13. But this was spiritual and to endure for ever. In which Christ did not any thing as of himself, but by the Commandment of God. So that herein consists the completeness of Christ and Moses faithfulness in delivering what they had received in charge from God the Father, which these Scriptures evidence, John 7.16, 17, 18, 19 John 8.26.28. Hebr. 3.1, 2, 5, 6. Hebr. 8.1, 2, 3, 4, 5, 6, 7. Exodus 25.40. 14. The fourteenth and last Charge, reflecting on Mr. Pryn, is his eyeing particular interests more than truth, that hath engaged him in this way he is now in. I am not ignorant but there is and will be something of man in every action, as long as man remains in the state of imperfection, but that self-ends and private interests carry a greater stroke in his engagement, and prevails most upon his judgement, rests on your part to be proved (when you can) who have unjustly and unworthily charged him, have you had any experience of him in any thing, from whence you can in any way of equity draw this conclusion, or is not your own guilt charged upon his score? The day of reckoning will resolve this doubt. What though some of ye (and that no mean ones) not being able to disannul his Arguments, have fallen to question him about the truth of his religion, whether there be such a thing in reality to be found in him save only the bare principles of morality, shall I judge him the worse for this? No, because I have found it the trodden path of Heretics to traduce their unconquered adversary with slanders, when those arguments they brought could not convince them; and I can judge no otherwise of this [though they be godly persons that do it] them that it is that evil spirit risen from the dead, the rather have I touched at this, by reason of them from whom it hath proceeded, men that profess perfection of Religion above others, I beseech them to be wary of what they do, lest apostasy speak them worse than men of no religion, Let him that stands, take heed lest he fall. Thus have I run over your Letter with what speed I could, omitting many things through other employments that stand in my way (viz.) Your Impudence in charging Parliaments, Synods, and Counsels to be of no value, your dishonourable and undervaluing thoughts of them, your expressions of scorn and contempt, your charge of the Parliament for breach of oath in enacting Tithes, the proof of which by you is too ridiculous to be answered. And this done with that audaciousness, as if your folly could reply upon their wisdom, and your knowledge search the bottom of the greatest mysteries in Church and State, that cannot pierce a shallow rivulet. I leave them all to be answered by a more able pen (if they be thought worthy an answer) or to the decision of the lawful and undoubted power of civil Magistracy. Sir I am yours, if you know how to be Truths.