BANNERS of LOVE Displayed over the Church of Christ, walking in the Order of the Gospel at HEXHAM: By the outstretched Arm of the King of Saints, against the Jesuitical Design lately attempted by the false JEW. OR, An Answer to a Narrative stuffed with Untruths, by four Newcastle GENTLEMEN.  ISAIAH 4.5. 
And the Lord will create upon every dwelling place of Mount Zion, and upon her assemblies, a Cloud by day, and the shining of a flaming fire by night: for upon all the glory shall be a defence.  ISAIAH 54.17. 
No weapon that is form against thee shall prosper; and every tongue that shall rise against thee in judgement, thou shalt condemn.  REV. 2.2. 
Thou hast tried them which say they are Apostles, and are not, and hast found them liars.  
LONDON, Printed by Hen. Hills, and are to be sold at his house at the sign of Sir John Old Castle in Py-Corner, 1654.   

To the Church of Christ walking in the Order of the Gospel at HEXHAM.  
MY DEARLY BELOVED,  
THe Crown of my rejoicing in Christ, through whom he is pleased to convey divine consolations, for the sweet refreshing of my weatherbeaten soul, surrounded with storms on every hand; from Rome, from the World, and (which is most sad) from my late familiar friends, the professed servants of the same God whom we adore. O my Beloved, what measure have you and I met with, from unreasonable and wicked men, since, by a separation from the world, we made a visible profession of the faith of the Gospel? You know the many plotted lies that have been invented, and vented by Satan and his children, That there were 12 persons to be baptised at Naward Castle, whom I called my Apostles, and said that I was their God; That I have taken 12.14.20. a person for baptising them; That some have seen me drunk on the Rod●; That I rob a man near unto Corbridge; That I was sent for to Newcastle, and so to London, to suffer; That some whom I baptised, presently run mad, had the Palsy, were blind, have been drowned, have hanged themselves, and many such like untruths: But, 
Deut. 33.16. Isa. 43.1, 2.  through the good will of him that dwelled in the Bush, you have been preserved in the midst of these flames, so that from the first day until now, you have been living Monuments of his unspeakable mercy, not a hair of any of your heads perished; being more than conquerors through him that loveth us; his banners of l ve have been continually over us; he hath drawn out the hearts and affections of his Churches to own you; their gracious spiritual Epistles (from London, Lempster, Leith, Stokesley, Lancashire, and Cheshire) have raised and exceedingly refreshed your spirits; and the Lord return seven fold into the bosoms of those precious ones. O what a rich stock of prayers have you going? a mighty interest in the Churches of Christ, who are terrible as an Army with Banners. The late Jesuitical attempt to ruin you, Christ discovered seasonably, and blasted the Adversary, yea, and turned it to your singular advantage, and wonderful increase in number and grace; who could imagine that so many precious souls should be added to the Church of Hexham upon this detection of the Impostor? most men thought it would have been your ruin: but as (upon the discovery of those grand Hypocrites) in the first pure Church; 
Acts 5.14.  so hath the Almighty blessed and prospered you. But now alas your flourishing condition hath (I fear) stirred up a spirit of emulation, in those congregations that differ from your judgement; who under a pretence of publishing the false Jew, have mightily laboured in his design, to supplant you, who being but a young Vine, and of tender Grapes, had more need of careful dressing, and constant dews of consolation, and instruction, than such discouragements and defamations; as that you readily embrace any (whether Sheep or Goats) if they be but of your opinion in Baptism, that you (even the whole Congregation) are given up of God to believe lies. These, and such like aspersions are sad and grievous, especially from those who have pretended to build with you, giving a secret stab (as it were) in the midst of a brotherly salute; but 'tis your mercy that Christ deals better, cherishing your souls with his most sweet and chaste embraces, as his most loving faithful Spouse, carrying you in his blessed Arms, and folding you in his bosom of love (that Nest and Hive of sweetness) taking all your reproaches, affronts, and indignities, as done unto himself, while he leads you through the green Pastures, and feeds you with marrow full of fatness, by the still waters, hiding you in his Pavilion, and in the secret of his Tabernacle from the strife of tongues: thus the Eternal God is your refuge, and underneath are the Everlasting Arms. Wherefore be encouraged in the Lord, ye children of the most High, and remember what I have sometimes taught you, That the Saints trials shall end in triumph, your Night of Misery will have a most glorious Morning of Victory: And though it be sad to suffer by Professors, yet consider, that Christ suffered by his own professed people, so did Paul, 
Acts 21.20 with 28.  and other precious Saints. Did you ever hear of a Church increasing, as God increaseth you, without great afflictions and persecutions? Do not consult with flesh and blood, but behold the works and wonders of the Lord, how he baffles the carnal conceits of men. Remember what a signal token of divine approbation was showed but a month since at Muggleswick, in the cheerful submission of many precious souls to your despised Ordinance of Baptism (the very same day that it was cried down by a Boanargis, who soon fell sick, and so died) the whole night following being spent in Prayer, and declaring the work of grace upon their souls (a Vigil to be observed) and in the morning buried with Christ in Baptism. Some of you have been secretly instructed, and marvellously convinced of Disciple-baptism only, while you have been under the preaching of Infant-springling. Live up to these mercies, you precious Saints; let your holy, humble walking crown Christ, 
1 Peter 2.12.  and more and more confute the adversary. So stand fast in the Lord, my dearly beloved: And the God of peace shall bruise Satan under your feet shortly. You, 
Phil. 4.1. Rom. 16.20.  whose prayers prevailed for my life, from a late extreme sickness, would surely have me live; Why now I live, 
1 Thes. 3.8. 2 Cor. 11.2.  if you stand fast in the Lord, I have espoused you to one Husband. O my dearest, let your shining conversation so adorn your profession, that I may give up my account with joy, and present you as a chaste Virgin to Christ, when transported on Angels wings to the King's Palace, we shall be lovingly received into our Master's joy, with Well done, and Well come. This is the life, the joy, the hope of him, who entirely and unfeignedly loves you,  
Hexham 6 mon. 20 day. 1653. Your servant for Jesus sake, to live and die with you, THO. TILLAM.  
Hear the Word of the Lord ye that tremble at his Word, your Brethren that hated you, that cast you out for my name's sake, said, Let the Lord be glorified; but he shall appear to your joy, and they shall be ashamed. 
Isa. 66.5.    

THe late Act for ejecting Popish Priests, causing a retreat to Rome, hath so enraged those Locusts, that they have invented new and unheardof stratagems, to destroy our Vines, by instruments cut out and fitted for any kind of mischief, with Unction and Benediction from the Pope, to undermine, poison, and bring to ruin the Churches of Christ. Amongst these Miscreants (whereof many are said to be sent into England) one subtle instrument of Satan is designed for Hexham in Northumberland (a place swarming with Papists) there to carry on his Plot for the destruction of the Baptised Church; such Churches being the great adversaries of the man of sin, overturning his great Idol, wherewith he in churches the world in their infancy, to prevent the rejecting of his abominations when they shall be able to discover him. This wretched Emissary (with plenary indulgence) lands at Newcastle, and as a poor Scholar craves relief of a Minister there; but finding Charity cold, he hastens to Lieutenant Colonel Paul Hobson, where he finds courtesy as large as report. A while after he gives it out that he is a Jew (having been circumcised at Rome on purpose to deceive) by the name of josephus Ben Israel (rather judas Ben Belial) having obtained the love and letter of the Lieut. Colonel, he came to Hexham, where he acted his part so neatly, and counterfeited the convert so Saintlike, that after a solemn public Confession, he was Baptised: but within a week after his lies came to our ear (a seasonable mercy to prevent his communion with the Church) which drew him to Newcastle to vindicate himself, which with much confidence he boasted: but God, the great preserver of his Saints, discovered his hypocrisy at length, to whom be everlasting praise. Hereupon four Newcastle Gent. publish this false Jew to the world, but drive on secretly his design to break the Church of Hexham, by reproaches, scandals, and very great untruths, to which I shall, in the strength of Christ, return a sober, Christian answer, as becometh my profession, not rendering reviling for reviling. The Gent. who have three or four times subscribed it are, Tho. Weld, Cuth. Sidenham, Sam. Hammond, Will. Durant.  
IN their Title Page they present the world with a Scot, baptised at London, and rebaptised at Hexham; but we deny his rebaptisation at Hexham, and do conceive he was only sprinkled at London (as the manner is) and not baptised; for though much time and strength was spent by a Gent. in Hexham Pulpit (omitting the great point, who were fit subjects for Baptism) to show that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might as well be taken for sprinkling, as dipping; yet (since these Gent. declare, my acquaintance is not great with the Rabbis) let a worthy man of their own judgement inform them, That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Leigh Crit. Sacr.  signifieth primarily, such a kind of washing as is used in Bucks, where Linen is plunged, or dipped, and that the native and proper signification of it, is to dip into or plunge under water; for which he quotes these Scriptures: and in his Annotations upon Romans 6 4 he saith, 
Joh. 3.22, 23 Mat. 3 11, 16. Acts 8 38. Baxt. Bapt. p. 136.  That the manner of Baptism then, was to strip them naked, and plunge them in the water (but this Mr. Baxter will say is a breach of the seventh Commandment.) And upon Mat. 3.11. I baptise, that is (saith he) drown you all over. Now why should not we rather practise according to the way of the Apostles baptising, and the genuine signification of the word, than the Pope's way of sprinkling? but of this more at a fit opportunity: this may suffice to show the Gents. mistake in the front of their false Jew, who was not rebaptised at Hexham; as also themselves acknowledge a little after in the same Title Page (but that he was baptised there) but it was (say they) soon (and page 3.) very soon after his Landing; how soon it was themselves declare, April the 21. he landed, and June the 5. he was baptised, which I am persuaded was more time than was taken to baptise Ananias and Saphyra, Simon Magus, and other Hypocrites, by men of more discerning spirits, than any of us. But surely these Gent. begin to show an ungospellike spirit soon, yea very soon, even in the Front of their false Jew; it were the easier born, if it did not breath wholly throughout their Narrative. But to their first Epistle, where I shall observe little, the stroke of death having removed the Gent. to whom it was dedicated. Secondly, they mention Everard in the same Epistle (reflecting as I conceive upon us) whose Errors we disown; although, through mercy, we had neither hand nor heart in that Persecuting Petition, which these very Gent. presented against him to his Excellency; but ever blessed be our gracious God for raising such an eminent instrumental Saviour, as our Victorious and most renowned General, whose car was, is, and I hope ever will be deaf to such desires, and long may this Christ-like Gospel-spirit sit in Mount Zion, to judge the Mount of Esau, while all such Persecutors speed like these Gent. in that Petition. Will not the Word, without the Sword, confute Errors? Must this Prelatical spirit still be up? I perceive Everard's Antidote wanted strength. But I go on to their second Epistle, where they show Satan's chief ways of delusions; As first, The opening of a wide door to let in Sheep and Goats— and doth not Satan drive on such an interest in the Administrators Society, to get a number to glory in? Answ. 'tis too apparent that Satan drives on a notable design of bitterness, wrath, strife, and scandal in these Gents. writings. 2. A number to glory in, 
1 Cor. 4. 1●, with 1 Thes. 2.19, 20.  if they be gracious ones, is truly Apostolical; and my hope is, that the number which our gracious God is pleased to add daily to the Church of Hexham, will so adorn their holy Profession, that it shall be known the Gent. have reproached the Servants of the living God, Satan driving on no such design in the Administrators Society. 3. The door was wider at Weremouth but a few months since, than it is, or ever will be in the Administrators society; that Parish way of sprinkling is now drawn into a narrower compass; for since an addition of Tyths was not feasible, one of these Gent. changeth his habitation (to a warmer Quarter) and withal changeth his judgement, and as I hear, keeps the door closer at Newcastle, admitting no more upon a Parish account. But I desire these Gent. to resolve me in their next, whether only Children of Church-members have right to baptism? if so, how were the members themselves baptised, whose Parents never were in such Church-fellowship? or if all Children have right to baptism, how will these Gent. answer the wrong in rejecting them from that holy ordinance, exposing them to the greediness of such ravenous hirelings, who have been cast out of the Ministry, as wolves, dumb dogs, and abominably profane wretches? If God drives on the present interest at Newcastle, who did drive on the former interest at Weremouth? But the next passage in the Gents. Epistle will evidently point out, where Satan (the father of lies, and the accuser of the Brethren) drives on his interest; for these Gent. confidently declare that before the letting in of the false Jew, the Administrator knew of his many plotted lies. Untruth. 1 I must take up the complaint of the abused Prophet Jer. 9.3, 4, 5. and spread this false accusation before the just and righteous God, as also I have d●● another gross untruth, affirmed by one of these Gent. in a th●●●g of people, viz. Untruth. 2 That I had neglected to preach the fundamental truths of the everlasting Gospel, and had made it 〈◊〉 ●●●●ness to preach up Baptism ever since I came to Hexham. 〈…〉 notorious falsehood was then detected, and soo● 〈◊〉 confuted under the hand of a Parliament man, who had 〈…〉 of about threescore Sermons, (and not one of Baptism) the heads whereof, at our next dispute, I produced with this attestation; I have compared this Paper with my own Notes, and they are both one; this I thought good to certify under my hand, very well knowing that many aspersions have been raised against Mr. Tillam, and false informations given in against him, which he is no way guilty of, W.F. But although full evidence declared manifestly the Gents. guilt in this gross untruth, and great scandal, yet I never saw, nor heard of any repentance, but rather a smothering of the wickedness by those with whom he hath fellowship, who have also brought upon themselves further guilt, by joining together in this palpable untruth, that I knew before of the Jews plotted lies, which I am ready to disprove by scores of witnesses. 
Isaiah 29.10.  But since such gross scales of prejudice and falsehood have so manifestly covered their eyes with darkness that may be felt, I do the less wonder at their following scornful question, Whether I would baptise a man with the French Pox on his Nose, that had committed Adultery the night before, if he did but profess the faith of the Gospel, and desire admission? Answ. I look at covetousness with as hateful an eye, as either of these; and if some of these Gent. 
1 Tim. 6.10.  were not generally known and talked of for this kind of Idolatry, which is the root of all evil, I should not have published it; but this may work their repentance. 2. I must freely declare, and let all the Saints know it, and well weigh it, That if a Jailor should presently come from tormenting the tender Lambs of Christ, or a Simon from his Sorceries (which are worse than the French Pox or Adultery) after I had showed them the Pattern, Forms, and Ordinances of the Gospel-Temple, and put them upon consideration what it would cost them to be Christians, if they should profess the Faith of the Gospel, with Evangelical repentance, and an earnest desire of the Ordinance; I would in the strength of Christ speedily baptise them, though it were the same hour of the Night; 
Acts 16.35.  and thus wide will I endeavour to keep the door, not an inch narrower, after the New England way, nor a foot wider to let in children, in ●●om no Faith, Repentance, or desire at all appears: and as I 〈◊〉 ●pen a door of admission, so shall I as readily set open the 〈◊〉 ejection, as need shall require, and hereby enjoy peace 〈…〉 pilgrimage, and a plain rule to make my account by in th● 〈…〉 of Christ.  
Having thus spoken to their first way of Satan's delusions, I shall only say this to their second (of undermining Churches by closing with Errors) That if baptising of professed Disciples be indeed an Error, then Popish sprinkling of Infants may the better pass for a Gospel truth; and so pass to their third way of Satan, that is, To lay the main weight upon some particular Ordinance, which let me tell my brethren, they may not venture their souls upon; I have sometimes told them, that it is not enough to have a Levite in our house, a poor prop to be only baptised, and in Church-communion, Friend how camest thou hither, not having on a wedding Garment, will startle all; therefore leaving the principles of the Doctrine of Christ, let all sincere souls go on to perfection; and as he that hath called you is holy, so be ye holy in all manner of conversation; be sure your communion flow from a clear union with Christ: what a mercy is it that the Gent. can thus far accord with us? Really Reader (thou that art the child of peace, and canst not endure any kind of harshness) it is the grief of my soul that I am constrained to dip my Pen in Vinegar at any time; but known sins must have sharp and public reproof: I am troubled to use such terms, as lie, untruth, falshcod, etc. but I have professed (though it procure a jeer from the Gent.) not to daub with untempered Mortar. 
Leu. 19.17. Jer. 1.17, 18. 1 Tim. 5.20, 21. Tit. 1.12, 13.  And if thou well weigh these Scriptures, thou wilt find it a duty both to me and thyself, wherefore I desire thee peruse them.  
But though we can hearty close with these Gent. in their third particular; yet in that wherewith they close their Epistle we cannot; for it is a gross untruth, to close the Jews Declararation about Church Communion at the end of seven lines, with Caetera desider 〈◊〉 (id est, Untruth 3 the rest is wanting) for the Gent. had full two pages more in their hand of that they call the Jews argument for Baptism: And to this gross untruth they add another (a most unworthy act) in printing my Animadversions upon the whole, when the one half of the Jew was not printed; and then tell the Reader, That they were my own conceptions, Untruth. 4 and not bottomed upon the Confession; which I must tell the Gent. is another untruth, as the Reader shall see upon perusual of the whole. No wonder therefore, that they should be strongly deluded to believe his lies, whom they knew to be a Lyar. He told them (and it seems they believe it) that he forged Authors for the strengthening us in our opinion. Reader, hast thou one Beam of light? I will appeal to thy Conscience, Canst thou imagine that the Pope's design is to strengthen us in our opinion of baptising Disciples only, and preaching down his Infant sprinkling, which shakes his seat, and makes his Triple Crown to totter, unchurching all whom his sprinkling Idol hath churched? No, no, his very soul abhors it, and therefore he it seems anointed and appointed this accursed Impostor to undermine and ruin us; but the mighty Arm of Christ our King, hath wonderfully detected, and defeated the stratagem, and secured his poor professed despised servants, from the malice and subtlety of Satan, Antichrist, the World, and all false Brethren. O that we may walk worthy of this mercy to his praise! Thus much to the Gents. Epistle; They have also an introduction mentioning Tobiah and Sanballat. And many such we have met with while this Gospel-Church hath been building, who have endeavoured to weaken our hands from the work; but these Gent. outstrip all. They close the introduction, with telling the world, That the Administrator and his Society gloried much in this new Convert. Answ. He seemed to us a real Convert, and therefore we did but our duty in rejoicing, as Angels, 
Luke 15.10. Acts 8.8.  do; and as Mr. Sidenham, with his Society would (and aught to do) have done, yea, and as one of his Society did, who was deluded also by him, more than myself; I being deceived before his lies came to my ear; but so neatly and subtly did he dissemble that he deceived this Gent. after he had heard of his lies: for so Saintlike were all his answers, that they well deserved all that the Gent. hath reported to the world in his Counterfeit Jew, that is, Orthodox, Spiritual, Learned, Practical. I shall now take a view of the Gents. Narrative, where the forementioned Member, in Fellowship with Mr. Sidenham, is honoured with the Title of their Dear Friend, although they confess he was deluded by the false Jew; but when afterward he appears on the Administrators part, against their ungospellike carriage, than the Gentlemen are pleased to term him a Stickler, and his plea, A perilous Argument. I might upon handsomer grounds deride the conceit in Mr. Shadforths' examination, as a frothy and idle fancy; namely, That it is the Pope's project to bring People in●o a Congregation, or Church, and after to Anabaptism— which was as much as they sought after, and all they desired. Is it possible that these Gent. should be so over-credulous, as to conceive there is any truth at all in this whimsy? they have been at it before, 
Page 5.  and I have answered it. But howsoever these Gent. deal with me, yet I hope prejudice shall never so far cover the eyes of my understanding as to think that the Pope desires to draw people into Congregational Churches: but I must confess this is as likely as that which some with much confidence affirm, viz. That the design of the Anabaptists is to draw people to Popery; yet possibly the Pope may have entertained Mr. Baxters' conceit, That our way of baptising will shorten the People's lives, and that it is good for nothing but to dispatch men out of the world, 
Bax. Bap. pag. 135.  and to ranken Churchyards; and upon this occount indeed he may desire to draw people to Anabaptism. But if M. Baxters' judgement be right herein, what need he and others be so hot in dispute and persecution, let them have but a little patience and our practice will destroy ourselves: but doubtless such will prove false Prophets, 
Isaiah 44.25.  and the gracious promise of the King of Saints, will frustrate the expectation of Mr. Baxter, and his Complices, who consult only with flesh and blood, and are more in love with their ease, than Christ's Ordinance, not daring to expose themselves to the danger and reproach of the Water (in Philip's way Acts 8.38.) especially in cold Regions and seasons; there is danger of many mortal diseases, Catarrhs, etc. says Mr. Baxter; in the eye of reason I grant, but a promise of divine assistance in this Ordinance, 
Mat. 28.19, 20.  Lo I am with you always, even to the end of the world, carries the obedient soul upon the wings of an active faith, through all dangers, difficulties, and disgraces. Blessed instances of heavenly aid in this undertaking, might be produced to confute the Adversary; many tender, sickly persons, some very great with Child (let Mr. Baxter make himself sport with it if he will) some of great eminency, 
As in his Bap. pag. 136.  in cold seasons have valiantly followed Christ through this part of righteousness; neither did I ever know any that suffered by it. And though it be censured for an impertinent digression, yet since the Administrator is the But, and Baptism is Mark the Gent. chief aim at, I shall fully answer to Mr. Shadforths' conceit, in declaring. That if this be the Pope's design in drawing People to Anabaptism, he will be as much mistaken as Mr. Baxter is. Catarrhs are not generated, but through a secret blessing rather profligated by this practice of Baptism. The Administrator upon his first undertaking, had a sharp Catarrh, and was greatly distempered, the season cold, the Persons baptised many, but through mercy his Catarrh vanished. My Reverend Brother Mr. Will. Kaye (who by his Ministry gathered a people at Stokesly in Yorkshire) after long communion in the way called Independent, was convinced of Baptism: after which he was instrumental to convince many, and in the midst of a sharp distillation of Rheum, did very much honour Christ by a late cheerful submission (and many precious souls with him) to the holy Ordinance of Baptism, and was presently raised, strengthened, elevated, to our great admiration, having since baptised many without danger. Therefore let not his Holiness, nor any of his Adherents, dream of drawing people this way to destruction. But enough hath been said to Mr. Shadforths' examination, and I must now answer the Gents. charge against the Administrator. Who was not afraid to compare the Jews lies to Abraham and David's sins, but owned him as an Angel of God, and his Dear Brother in Christ. Answ. I must confess that the harsh and High Commission like dealing of these Gent. (which tended not, neither did God own, as to a discovery) constrained me the more to appear for him, while I thought him innocent, and could see nothing at all proved against him, which was neither vainglorious, nor affronting, as they please to term it. And for comparing him to Abraham and David, I suppose I might warrantably do it, when with David, I heard him cry out lamentably, I have sinned, with tears and trembling, professing a loathing and detestation of his former abominations. But to proceed, the next charge is. That the Administrator affirmed that many of the Jews could speak perfect English. Answ. They cannot charge me with speaking untruth: I suppose none will deny, but a Jew trained from his in fancy among the English (as many of them are) may speak as perfect English, as a Scot may do Hebrew, which they confess this Scot could do, pag. 12. line 18. and the Counterfeit Jew, pag. 1. line 9 but this charge is only as lightning to the ensuing thunder; for if my life, liberty, credit, or whatsoever is dear, lay at stake, the Gent. have proclaimed it to the world, that some years since the Administrator was a Papist; I leave the Saints to corsider from what kind of Spirit this proceeds. It was with much Prelatical, High Commission-like Lordliness lately demanded in a throng of People, by one (and I think the youngest) of these Gent. if I had not been a Papist? I durst not then deny what now I declare to the world, That about twenty years since my poor soul was deluded by Antichrist; and through infinite riches of grace, the everlasting bonds of distinguishing love drew me out of that horrible Pit 17. years since, which the Gent. would not declare, but mention some years since, as though it were but lately that I was a Papist: thus all the dirt they can possibly procure, raking Rome's filthy ditch and all, they freely cast in my face: But if I should declare what I have heard, and can prove of some of these Gent. 17. years since, it would much displease. And now that they have thus laboured to cover me with shame and disgrace, they leave me a little for the world to gaze on, and having endeavoured to make me many foes, they are troubled that I should have any friends, wherefore he who but lately was their dear friend, they must now contend with (for appearing on my part, against their fierce and bitter actings) he confidently affirmed (as they say) That because the Jews could pronounce Shibboleth, Untruth. 5 therefore they could speak perfect English, which creates this scoff (which their friend must wear as a favour from them) A porilous argument. No wonder I should be thus laden with reproaches, scorns and slanders, when their dear friend cannot escape them: but the truth was this, the Gent. judging improbable (or impossible) that a Jew should speak so good English, presented a Dutch Schoolmaster, who could not speak plain English, as an Argument to prove that no Jews could speak our Language perfectly; so that here lay their strength, This Germane cannot speak perfect English, therefore no Jew can speak perfect English: so that justly is their jeer retorted in their own Dialect— A perilous Argument. 
See pag. 13.  It was his Argument that occasioned the Speech of their dear friend, That some Jews had more command of their Organs, with volubility of expression, than Germans, and gave this instance of Shibboleth. 
Judges 12.6.  From deriding their dear Friend, the Gent. fall upon Lieutenant Colonel Hobson, for no other fault that I know of, but that he is also against the sprinkling of infants, and gave more Bishop-like entertainment than any of themselves; and yet they say, 
1 Tim. 3.2.  That he was courteously entertained, and particularly by one of them; but what this entertainment was, you may perceive by the Jews plea for leaving Newcastle so soon; namely, because he could get no lodging, so that here is the latitude of these Gents, courtesy, which is thus published in print: Had an Antipaedobaptist boasted of so small a piece of Charity, as would not amount to a Night's Lodging, it would have been censured for the sounding of a Pharisaical Trumpet; a little of these Gents. Charity goes far. But now the Gent. declare another grievous crime of the Lieutenant Colonel, For the Jew (say they) acknowledged that he had heard much of the Lieutenant Colonel at Rome. Believe it, A perilous Argument. The Lieutenant Colonel hath been talked of at Rome. Ergo— 'tis like that by this time some of these Gent. are also spoken of at Rome, since they have appeared in Print pleading for sprinkling (the Pope's Diana, and the best market of the hireling exploded Priest) and doubtless the preaching and printing of the Lieutenant Colonel, with his late Public employment in the Government of Newcastle, hath been heard of in other places besides Rome. What strange suspicious insinuations are these? The Administrator hath been a Papist some years' since, and the Lieutenant Colonel hath been heard of at Rome: The Gent. are loath it seems to speak all out, we may both possibly have a month's mind to Rome yet. O enmity, prejudice, emulation, falsehood, whither do you mean to transport these Gent.? This possesseth the rude multitude, that we are certainly Papists, contriving by baptising Disciples to turn all to Popery; whereupon they invent lies, and since these Gent. put forth their false Jew) make Libels, and violently assault me in my own house. Thus the Gent. having represented us suspicious to the world, Declare, That after the Jew had lived about a month with the Lieurenant Colonel, he commended him to the Administrator at 〈…〉, which as these Gent. would insinuate, is the commendation of one Popishly affected to another. Ans. The Jew indeed brought me a Letter from the Li. Col. wherein the most concerned the Jew was, That the Ministers of Newcastle are discontented at him, and some of them say he is no Scholar, which I do not believe: I am sure his condition calls for love and pity: but let the Reader take notice, That the Gent. of Newcastle are now in another mind, and do confess he is a great Scholar, in their false Jew, page 12. line 18. So that you see these Gent. are not infallible in their judgements, and can no more know the secrets of a heart than the depths of a Scholar, till full fruits appear. Having let fly two or three Arrows at Rovers against their dear Friend, and the Lieutenant Colonel, they return with a full Quiver to their constant But. 
Ans. pag. 2.  The Administrator baptised him within a few days after he came to Hexham. The Administrator still with much confidence affimed him to be a Jew. The Administrator presently replied for him. The Administrator told us very angrily, that he saw bitterness of soul and brokenness of heart in him for those lies, which we did not christianly to press. The Administrator called him an Angel of God. What is all this, but now have at the Administrator, have at the Administrator? let's smite him, wound, break, blast him to purpose. Ans. The Administrator had as much ground to conclude he was a Jew, as Philip or Peter to judge Simon Magus or Ananias Believers: 
Luke 6.44.  and having this confidence (by a sure rule) the Administrator looked upon it as his duty to baptise him, and to plead for him against that high Commission course that was taken, but not blessed of God to detect him. Untruth. 6 But it is an untruth to say, I called him an Angel of God: I wished them to mitigate that rigorous, fierce carriage, and be more civil, courteous and christian to Strangers, since some had entertained Angels thereby unawares, which he might possibly prove, 
Heb. 13.2.  since all their fierceness could find nothing at all of proof against him: indeed, when I heard him say, That such hard usage was enough to cause him to go back to his Country, and write against Christianity, I did roundly and sharply reprove him, and from that time sided not with him, as suspecting the frame of his spirit, being far from his former temper: but in this the Gent. are silent. Let the Reader (if he can) espy one good word for the Administrator throughout all the Gents. false jew, but all the Gall and Wormwood they can procure. When nothing could be proved against the jew, being ready to departed without a discovery, Alderman George Dawson offered, that if I would see him forthcoming, he should go with me; but seriously I found my spirit averse since his late expression, when of a sudden, after the Gents fierceness had done no good, the Almighty searcher of hearts ordered the steps of a man at that instant into the Room with two Lecters, the one directed to Thomas Horseley, but so worn, spelled and written, that there was much difficulty in reading of it; yet so much appeared, that his guilt appeared more, than by all the former rugged, unchristian dealing; yet still he faced it out, and subtly evaded all; at length I desired that I might take him into the Garden, which was readily granted, Mr. Hammond also whispering in mine ear, to sift him thoroughly; but this the Gent. smother, declaring, Untruth. 7 That the jew desired to go aside with the Administrator: whereas God knows, and some of themselves know, that the motion and desire was mine. What a naughty spirit is it that sets these Gent. a work, concealing all that might render the Administrator any way acceptable, and proclaiming all that may any way tend to his disps ragement? amongst the rest, declaring, that they knew not what passed betwixt us; which is untrue; for I declared to them, That I pressed him with all my might, by persuasions, allurements, threaten, to discover the particulars of that guilt I manifestly discerned in him: but before I could obtain this, some others came to us, which made him more reserved, so that I set to it singly the second time; but all the Gent. coming into the Garden much a mused him. Then Mr. Hammond and some others laboured with him; but when they could not prevail, I was desired the third time to try what God would do; who now so mightily appeared, in a corner of the Garden near the River, that the wretch confessed his imposture, telling me, that if his life might be secured he would make known strange things; but not daring to promise more than I could perform, I called to Mr. Hammond, who upon some promises and encouragements, had all discovered, As that he was no jew, but, to act the jews part, was circumcised at Rome. That he was Mr. Alexander Ramsey 's Son. That he would discover many Popish Plots against England, etc. After this, Mr. Hammond, and Mr. Durant desired me, as being best acquainted with him, to give him some Christian Counsel, which I willingly performed, labouring to touch, or if possibly, to awaken his seared conscience, and hardened impenitent heart, showing him the just hand of a sin-searching God, etc. Amongst other things, I demanded of him, How I should know that he took up Baptism at Hexbam upon any other terms than he took up Circumcision at Rome, id est, on purpose to deceive? He answered, That all he could say was his conversation while he was amongst us: And thus much for the discovery of the Impostor, with which the Gent. draw to an end of their Narrative, only some passages it seems they had almost forgot; They had almost forgot to term their dear friend a Stickler, whom they say urged this Agument for the Sergeant triumphingly, Did ye ever hear or read of an Emissary from Rome that submitted to the Ordinance of Baptism? Ans. I suppose that as these Gent. could not name one, so they never heard of such an Impostor as this; the Pope, with his scarlet Conclave, and subtle Jesuits, and bloody Inquisition, are now hatching new projects to undermine and ruin the true Churches of Christ.  
Untruth. 8 A second passage which the Gent. had almost forgot, is a most notorious untruth, viz. That the Administrator called the Counterfeit to partake of the Ordinance of the Lords Supper, and that he dissembled to avoid it. Reader, there is not one syllable of truth in this almost forgotten passage; here are many living witnesses in the Church of Hexham to testify, That the false Jew most earnestly desired the Ordinance, and the Administrator (by desire of the Church) wished him to forbear until he had cleared himself at Newcastle; whereupon he most exquisitely acted the part of a dejected, forlorn, perplexed soul, smiting his breast, and with tears and trembling (for no doubt he can quake) professed that his soul did weep, even tears of blood for those lies, which he thought no sin when they were spoken. Thus the Gent-instead of ours, have published their own shame in this great falsehood; and not only this, for the false Jew tells them, which being to our reproach they publish, That he looked upon our Baptism as no more than the washing of his hands, but for the Sacrament of the Lords Supper, that he dissembled to avoid. But can these Gent. believe, that the Papists have any more esteem of our Ordinance of the Lords Supper, than of our Baptism? Certainly, our Communion is no less contrary to their Mass, in all particulars, than our Baptism to their Sprinkling. Is not the same judgement, which the Gent. say is seized upon us, justly fallen upon themselves? being given up of God to believe lies; 
2 Thes. 2.11.  and that from he mouth of a known Lyar. Truly, although these Gent. judge nothing of God in us, yet for the honour of truth, they should have enquired of us, being but sixteen miles from them, before they had Published these gross and slanderous untruths. But I proceed to their third passage, which was almost forget, The Administrator thought to terrify us, in saying, This Jew was sent for into the Army. Ans. I fear, that in●●●ad of this passage, the Gent. have almost forgot themselves, in usurping the Throne of God, boldly entrenching upon his Prerogative Royal; Do they know my thoughts? God alone knows the thoughts of men; How then can they say, The Administrator thought to terrify us? I wish the Gent. who boast so much of the knowledge of the heart and thought, to read 2 Thes. 2.4, 10, 11. But why should these Gent. be terrified with the Army? I know not any Professors that fear the Army, but such as are principled for persecution; indeed it is thought these Gent. have not much affected the Army, since Captain Everard, and his Brother, stirred up their spirits to persecution by a Petition, which our Noble Lord General, like an excellent Christian, slighted. But the Gent. do every way abuse me in declaring that I said, The Jew was sent for into the Army. I said indeed, That the Jew was invited into Scotland by a godly tenderhearted Christian, commiserating his mean condition. Being almost tired with these Passages which had been as good altogether, as almost forgotten, I hasten, having already answeted to all that concerns us, in the false Jews Examinations; it is our great mercy that God restrained him from inventing lies of us, for out it had come, we must have shared with Lieutenant Colonel Hobson, whom here the Gent. present to the world, from the Jows mouth, a person of credit, As a slighter of Ordinances, a neglecter of Family Duties; For, say they, the Jew was much pressed by one, how he could stand under the power of Lioutenant Collone! Hobosons' pravers, being so long in his Family: To which he plainly answered, That they used no Family Duties while he was there. How Gospellike had it been if these Gent. had enquired the truth, before they had thus published, defamed the Lieutenant-Colonel, living but ten mile's distance; I hope he will vindicate himself, and show that he dare not expose himself and Family to that direful curse, 
Ier 10.25.  Pour out thy fury upon the Heathen that know thee not, and upon the Families that call not on thy Name. Having thus wounded the reputation of the Lieutenaut-Colonel, they are pleased again to let fly at the Administrator, and his Allies, for crying up the false Jews Confession. To which I answer, That if it be well weighed by the judicious Reader, as the Confession of a jew, it will appear a very full Confession, of a Messiah come in the Flesh. For the Gentlemen have dealt most unworthily, in concealing that part of his Declaration, wherein much of the excellency of a work of grace (tightly counterfeited by him) is contained, most in juriously breaking off, with a Caetera desiderantur. When I demanded of M. Hammond, whether he would have denied the jew Baptism upon this Confession? He answered, Yes; because of his many lies; But when I replied, That his lies were unknown to me at that time; Nay then (said he) I should have not denied him. And now I suppose the Gentlemen have not forgot any one passage: they have let fly every way, at the Church of Hexham, at the Administrator, at their dear Friend, at the Lieutenant-Colonel, at Captain Everard, at the Army, and before they have done, My dearly beloved, and most cordial Fellow-Labourer, will be brought upon the Stage by them. Really, the Administrator hath as good company as he could wish; in this alone the Gentlemen have been courteous. 'Tis no small mercy, my dear Brethren and Friends, that you and I are counted worthy to suffer shame for his Name, who hath suffered the Father's wrath for us; 
Heb. 10 32 33.  'tis one Gospel-mark of illumination, Partly whilst ye are made a gazing stock both by reproaches and afflictions, and partly whilst ye became companions of them that were so used.  
And here I present you with the false jew, truly and faithfully, as it was written with his own Hand.  

The substance of the Declaration and Confession which was made at the public Meetinghouse at HEXHAM, the fourth Month, the fifth Day, 1653. By JOSEPH BEN ISRAEL.  ROM. 11.1. I say then, hath God cast away his People? God forbidden. For I also am an Israelite, of the Seed of Abraham, of the Tribe of [Judah] Benjamin. 
Men, Brethren, and Fathers,  
MY purpose is to declare unto this Congregation, first my Descent and Education; and secondly, the great work of my Conversion.  
I verily am a man which am a jew, of the Tribe of judah, 
Act. 23.  born in Mantua, a City in Lombardy, a Province of Italy, trained up in the Religion of my Fathers, and brought up in the choicest learning of my Country, and having attained unto eight Languages, I betook me setiously to the Study of Philosophy; where meeting with Plato (surnamed Divine) Trinum per unum, Socrates, and Hermes Trismegistus, I found such light in the glorious Mystery of the Triunity, that I was wonderfully surprised and amazed; and the more, that Heathens should come to the knowledge of this most excellent Doctrine.  
O Lord, said I, how shall those Philosophers rise in judgement against us, who have more light, even sepher hattorah, the Book of the Law? the former book rendered them inexcusable, but what will become of us, who have the revealed Will of God?  
I had not gone three footsteps in this way, but I found Elohim in the plural number, compounded with a singular word Bara, created, upon which my meditation was much raised to admire this mystery; when passing on a little further, I met with Nangas haadam betrolmenu, Let us perfect man with our Image. Why us? but that we should understand the plurality holden forth in the Creator: this drew my Meditations first towards the Christians Messiah. But now Satan (the professed enemy of Christ, of all that set their faces towards heaven) told me, that these were but fancies, and delusions of my own brain; shall the Heathenish Philosophers be a rule for my Religion? no, I will follow the Law, under which I was born and educated. Behold the power of Satan's snares, and behold the vileness of mine own heart, forsaking this blessed light, and rejecting all these holy motions, returning to my former old ways again. But here, through the goodness of God, I found no rest, but very much trouble, and anquish of spirit: But O the loving kindness of God whose design graticusly appeared to bring me to the knowledge of himself, even from our own way of worship. Our Doctors choose out a place to say every Morning and Evening, Shemang Israel Adonay Eloheinu Adona echad. Hear O Israel, the Lord our God, the Lord is one. Immediately upon this I find thrice, Elohenu, Jehovah, jehovah, the Lord, etc. O Brethren, I cannot express the heart-searching and move that were upon me at that instant, which with my former Meditations, engaged my soul in a firm belief of the blessed Three in One, which most sacred Trinity I do invocate as a witness of the sincerity of my heart, holding concurrence with my words. O Holy of Holies, Father, Son and Spirit, Searcher of the heart, and Tryer of the reins, be pleased to give strength and courage to avow thee; grant that my lips may enunciate truth, and deal with thy servant according to the integrity of his heart.  
After diligent enquiry of the Lord Jesus Christ, I did in heart confess him as the most high God, taking upon him our nature; but then Satan sets upon me with fresh and violent temptations, which caused me to break forth, O my soul, it's for thee I care; go I back to the Law, I lose thee, and thy case my body; go I forward to those that profess this Messiah, and behold gross and abominable Idolatry; look upward, and behold a just and jealous God, the punisher of it; look about thee, and behold all thy friends ashamed of thee, and thy nearest relations our sing thee and the Messiah whom thou believest. But can this be the true Messiah, whose disciples are so notoriously wicked, wallowing in all kind of sin, and woeful Idolatry?  
In the midst of these perplexities and distractions of spirit, I was almost swallowed up of despair.  
And while I thought of returning to the way of my Fathers reading in the holy Scriptures, I discovered many gross untruths and corruptions of the Doctors; as concerning the in carnation of Christ, Behold a Virgin shall conceive and bear a Son, 
Isaiah 7.14.  they render Gnalmah, a corrupted woman (which is no sign or wonder at all) namely, for a corrupted woman to conceive and bear a Son. So for the sufferings of Christ, instead of caru, they digged, or pierced, 
Psal. 22.16.  they read caari, as a Lion, that so they may cast a mist upon the true Messiah.  
And now the good hand of Providence brought to my view the Syriack and Greek Copies of Guido Fabricius Boderianus, and by comparing these with the Law and the Prophets, I found all Prophecies fulfilled in Jesus Christ, without contradiction, which, through the goodness of God, raised me to a full resolution, Avoid Satan, the enemy of my soul, I will delay no longer, but fly to Christ; come Lord, the desire of my soul, lead me in the way of life. Now I resolved to leave my Country, and Friends, and to go over the Alps to find a people professing the true Messiah, not in Legal ways, but in spirit and truth; for the Papists go on the same way that my own people do, altogether Legally, ex opere operato, rest on the work done, and by their horrible idolatry to Pictures and Images, are a grievous stumbling block unto the Jews, and were a great obstruction to my conversion.  
Coming into Germany, instead of finding comfort to my poor soul by Communion with Christians in a spiritual way of worship, without human Traditions, I find their great Idol Consubstantiation, and many other Idols of their own inventions; this is not Christ's way, I will not enter this way, no more of this. Lord what shall I do? I will not go without my business.  
Away I go to Hessen, where all are Calvinists; here Organs, Forms, and wicked lives turned away my heart from them.  
So that from Hamburg I came into England, and while I was thus seeking Christ without, in the way and order of his holy Gospel, I found him also within, to the exceeding joy of my soul. Blessed be thou King Jesus, who lives in thy Saints by Faith, communicating thyself through thine Ordinances: thou showest me my lost estate in Adam, and the only way of recovery in thyself.  
When we come to a sight of our own undone condition, than we see the necessity of a Saviour, and the danger of our souls without Christ, and then Christ lovingly  the poor sinner with the precious Robes of his own Righteousness. Fleshly Privileges entitles none to any thing of Christ, Though I might, etc. 
See Phil. 3.4.   
Lord Jesus present me at the day of judgement before the Father in these long white Robes, I disclaim all other cover; whatsoever I counted gain before, I now count loss for Christ, yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, 
Phillip 3.7.  not having mine own righteousness, which is of the Law, but that which is through the faith of Christ.  
And since my Lord jesus hath appointed Ordinances for his people that have him within them enthroned in their hearts, and that I am called upon to arise and be baptised,  
I do here avow thee Lord jesus my true Saviour, and I rejoice in thy Church and People, thy precious Saints, who do here walk through thy grace, according to thy Rule and holy Commands.  
I do here solemnly vow thee my Lord and King, thy Saints and Ordinances; and now I hearty desire all the people of God to pray for me, that the residue of my days may be spent according to this beginning.  
O Lord jesus, who hath appointed Ordinances, and sufferings for those who shall reign with thee in glory, show the desire of my soul is to thee; do thou therefore convey the grace of Ordinances into my heart, that I may live to the honour of thy name, as becometh thy professed servant, waiting for thy second coming. So come Lord Jesus, and tarry not. Baruch Adonay lengolam vanged Amen ve Amen.  
Scripsit propria manu. R. Josephus B. Israel, Heb. Mant.  
I having thus, with much brevity, discovered the glorious work of God in my souls union with the Lord Jesus Christ, I shall add somewhat more in reference to that communion with his people under which I now walk, and wherein I greatly rejoice, That it may appear to all the world that my present actings are not bottomed upon selfish carnal principles, but upon real and clear convictions of spirit.  
My answer therefore to them that shall demand of me a reason why I entered into communion with a people who are injuriously termed Anabaptists, is this,  
When first it pleased the Father of lights to shine into my soul with the lights of the glorious Gospel of a Christ, he set my soul a longing to find out a people whose lives were suitable to the profession of Christ, and both conformable to the Rule of his Word.  
Whiles I was thus longing, coming to Hamburg, I heard great things of Christians in England. It was welcome news to me, but alas, how to attain to such a people I knew not. Many difficulties appeared; a dangerous voyage by Sea, uncertainty of ever coming thither, by reason of the present troubles upon the Seas; and in case I should arrive there, I knew of no liberty or protection granted to our People in that Nation; so that although I might escape the danger of the Sea, yet I feared the Laws of this Commonwealth would not suffer me to live, when I was come on Shore. And here my Faith fainted, so that unbelief prevailing upon me (being resolved to run all hazards, rather than fall short of what I sought for) I made a lie my refuge, and sought self-preservation under falsehood, by denying my Nation and Descent, and giving out myself to those in the ship with me, to be an Englishman. Which failing of mine, I now bewail, and craving pardon through Christ, do believe I shall receive it at the hand of the Father, for I did it ignorantly through slavish fear and unbelief, such things among the Jews being counted no sin.  
Yet the Lord, who is rich in mercy, notwithstanding this miscarriage, was pleased to bring me safely to Newcastle, where I heard of lieutenant-colonel Paul Hobson, who upon my address to him, courteously entertained me, and shown me many favours, De cujus in me humanitate mallem tacere quam pauca dicere.  
After three week's abode with him, I desired to see the order and fellowship of the Saints at Hexham: In answer to my desires he recommended me by his Letter to the Minister of the Baptised Church, who, together with the whole Church, received me gladly, and in a way becoming their profession.  
After such a people I especially enquired, 
1.  the Lord having convinced me, that there was no way of becoming a visible Disciple of the Lord Jesus but by Baptism, and that Faith was necessarily to precede the administration of it. The Scripture through which the Lord was pleased to break in with a conviction in this particular upon my spirit, was that of Mark. 16.16. confirmed by the constant practice of the Disciples in the History of the New Testament; neither did I ever meet with any plain Scripture thwarting this light; but many concurring to confirm me in the truth I had received. So that Hic sisto pedem, till they who walk by a rule preposterous to this, can show me a clear and plain Scripture for such their walkings. To bottom Ordinances upon men's inferences, how rationally soever deduced, is not to me consistent with the faithfulness of the Messiah, who was the great Apostle and Prophet of his Church, and left not his household without plain directions how he would have them to go in and out before him in all wel-pleasing, and not to depend upon the extracts of the wisest of men's Reasonings.  
For Moses, who was but a Servant (in whose House from my youth up I have been educated) was so faithful, as in plain terms to lay down every Ordinance which God would have us to make the Rule of our obedience. And shall we suspect his Master would be less faithful or deficient? No, in no wise.  
But secondly, I did the rather inquire after such a People, because their manner of Administering of Baptism is very clear to me to be most consentaneous to the mind of the Lord Christ's institution, which is by a total immersion of the Party baptised under water.  
When I consulted with the best Phylologists in the Greek tongue, whether Sacred, or Profane, I found all Vno o'er profess, That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to dip, or put over head, as the Dyar doth his Cloth into his Liquors, which is confessed to be the genuine meaning of the word, even by those who are professed Adversaries to the carrying on of Baptism by immersion. Let me give you one instead of many, and that an eminent one; it is learned Spanhemius in his Dubia Evangelica, Dub. 24. Partis tertiae, 
Thus much the Gent. had in print, which they willingly concealed.  ad calcem; where having discussed ex professo, quid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify, concludes that this exposition is, to use his very terms, Syncera & conformis significationi verbi, & communi Christianorum, immo omnium Graecè doctorum calculo comprobata. And this sense of the word is received and retained by the learned Translators in the most eminent Languages of West Christendom.  
The Italian and the Spanish retain the Greek word Baptesimo.  
The High and Low Dutch render it Doop and Tauff, which signify a total immersion, and Yew tauffen, to baptise, as is well known to those that are knowing and acquainted in these Languages.  
Add hereunto the conformity between the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and tebilah in our Language, which is a total Immersion, as appears by that expression our Nation gives concerning a Woman going to purify herself in Water, after the days of her separation, because of her uncleanness, she is said to go lattevillah, to be hid over Head and Ears.  
I shall only add this one Testimony of our Rabbins, which when I found comformable to the practice of the Disciples of the Messiah in the carrying on of this Ordinance of Baptism as it is held forth in the Scriptures by immersion of the Parties to be baptised, it was of great weight and authority with me, and it is this, In sepher Jalkut O nitzachon, set out by R. Mulhusino, argel letalmidei talui lalechet litvilah, it is a custom of the Disciples of the hanged man (for my Nation in mentioning of Christ Periphrase him by contempt, talui, the hanged man) to go to the place of Immersion to be hid over head and ears in Water. And thus the Lord having made plain my way before me, and bringing me to a people walking according to the light, which through the Scriptures confirmed, by the Testimony both of the learned in my own and other Nations, who was I that I should resist God, and turn away from those, whom God had discovered, to my poor wand'ring soul, to be a people walking in the way of his own appointment, and according to those convictions that were upon my spirit? For whose Communion I do exceedingly bless God, and wherein I greatly rejoice. The Lord Christ having given into my spirit abundance of joy and refreshing, as a signal token of his good liking, and gracious approbation of this my undertaking, warming my heart under the full discovery of that Promise made good to me both in the union of my soul to himself, and giving me into the embraces of, and communion with his People.  
Him that cometh to me, I will in no wise cast out, John 6.37.  
Now to God only wise, who hath showed me these great things, the God of my Fathers, keeping Covenant for ever, who hath not taken his mercy from me, nor suffered his Truth to fail, but hath taken one of the outcasts of his ancient Israel, and brought it home to himself, To him be glory and Dominion throughout all Ages, Amen, Amen.  
Tamvenishlam tehillah leel barach. Josephus Ben Israel, ex Judaeo Christianus.  

The Administrators Animadversions upon this Declaration and Confession, wherein the glorious Order and Method of the Highest shines forth.  
1. IT is observable, that the Lord Jesus Christ was pleased to manifest himself to this poor soul that asked not after him, to advance him as a living Monument of free grace and mercy; like as the Woman of Sychar, coming to jacob's well to draw water for her body's comfort, met unexpectedly with a living Fountain of distinguishing grace, freely streaming out to her soul. So was the Lord pleased, while this Jew was pumping the water of Philosophy, for the accomplishment of the outward man, to open the glorious Fountain of the Divine Nature, for the blessed information, and to the great admiration of his Spirit, until that happy season blinded with the Traditions of his Fathers. O the distinguishing love of God Rom. 11.7.  
2. The Gospellike order of this great work deserves our most serious thoughts; that high and wonderful doctrine which the Almighty lays for a sure Foundation in his heart, is it whereon eternal blessedness depends.  
And this is life eternal, That they might know thee the only true God, and Jesus Christ whom thou hast sent, Joh. 17.3.  
He is first awakened (as it were) by Esays Vision, the discovery of that glorious, infinite blessed Three in One; Holy Father, Esa. 
The Lords ancient people the Jews have ever accounted it great blasphemy to call God a Person.  6.3. Holy Son, John 12.41. Holy Spirit, Acts 28.26. and other Foundation can no man lay. Wherefore let holy hearts labour for a right understanding of this excellent mystery, 1 John 5.7, 13, 20, 21. Little Children, keep yourselves from the Idols of men's vain inventions; let the holy expression of men divinely inspired be your rule, without adding or dimishing, Rev. 22.18, 19  
3. No sooner hath he conceived with this blessed truth, but the grand enemy of the Saints stands before him with fearful temptations, 
Revelat. 22.4.  either to strangle it before, or devour it so soon as it was born.  
And this occasioned those sharp conflicts in this distressed Jew, who was now put very hard to it; so that either he must extinguish this Candle of the Lord, lighted in his soul, and utterly relinquish this glorious doctrine of salvation; or else he must forsake all relations, and enjoyments, and be an exile for ever, from that excellent place of his Nativity, which is accounted a second Eden, even the choice Garden of the world. Alas poor seeming Christians, how many of you are entangled in these snares of relations, and enjoyments, which you dare not, will not relinquish for Christ, so as to make a bold Profession of the despised Truths of a Crucified Redeemer? O how will you stand in judgement with this happy Convert, who hath forsaken all to follow the Lord Jesus.  
4. But now behold a stumbling-block, surpassing all Satan's temptations, or snares of relations, or whatsoever else could be as a Mountain obstructing his passage towards Zion. This is the scarlet coloured Whore, sitting upon seven Hills, that monstrous strumpet, Romish Babylon, whose dreadful abominations, stops the advance of this seeking soul; he concludes these cannot be the Disciples of the true Messiah, that thus wallow in all manner of impiety, whoredom, murder, sodomy, theft, covetousness, pride, Pontificial Pride, but especially that filthy and detestable idolatry of Image and Picture Worship, which the just God so severely punished by a 70 years' Captivity of his nation in literal Babylon, 
Ez. 23.27.38. Neh. 13.28.  with that other sin of horrible profanation of the solemn time of God's worship.  
Let every sincere soul that can either pray, 
Jer. 51.3.  preach, or bend a Bow, lay out itself to the utmost, purse, person, all, for the destruction of this Man of sin (with his bloody, hellish Inquisition) that so mightily hindereth the great work of Israel's conversion. O Daughter of Babylon who art to be (wasted) destroyed, happy shall he be that rewardeth thee as thou hast served us; happy shall he be that taketh and dasheth thy little ones against the stones. Psa. 137.8, 9  
5. While Romish abominations cause his retreat towards his former legal profession, his perplexed Soul, (acted by the Spirit of the living God, to pant and breath after him, who hath perfectly fulfilled the Law, by contrary motions and struggle) like Jacob and Esau in the womb of Rebecca, is nigh unto despair, even ready to split upon that dreadful Rock.  
In this mount of straits, the holy one of Israel appears, who having laid so sure a foundation in his precious soul, carries it on gloriously to perfection, 
Phil. 1.6.  making out unto him the next great mystery of Godliness, God manifest in the Flesh. 
1 Tim. 3.16.  While he discovers the gross corruptions of the Jewish Doctors, labouring to obscure that serene Prophecy wherein the glory of this Gospel Mystery shines forth; the like impiety he discovers in their senseless and gross abuse of the Kingly Prophet, 
Isay 7.14.  concerning the sufferings of Christ, which serve more to establish him in the faith of the Gospel: So having gotten the New Testament of some Popist Priest (the chief benefit he ever received from Papists) he finds all prophecies concerning the Incarnation, Passion, Resurrection, and Ascension, exactly fulfilled in him, in whom all promises are yea and Amen.  
6. Being thus informed of these great mysteries of God, he next by reflection upon himself, discerns first, What he was by Creation, Innocent and happy. Secondly, What he is (without a Saviour) by sin, Wretched and miserable. Thirdly, What he would be, Gracious and glorious: and seeing Christ the only way to this blessedness, he is so graciously strengthened from on high, as to abandon all enjoyments and earthly comforrs, and to cast himself upon a naked Christ.  
7. Hereupon he sets upon a diligent search of a Christ, enthroned in the beautiful conversation of a People professing the Faith of the Gospel; not after the Traditions and Inventions of men, but according to the exact prescription of the King of Saints:  
8. Taking his life in his hand, through dangers and difficulties, he visits Germany, where finding his hopes frustrate by Hesseu, he comes to Hamburg; and there the gracious hand of Providence brings the Fame of English Professors to his ear. Oh that the increasing glory of our Land, may more and more allure the outcasts of Israel, to come to the knowledge and profession of the Son of God; yea let all that profess the name of Christ, labour to adorn the glorious Doctrine of Salvation in this happy Isle, that they may never crucify the Son of God afresh, nor put him to an open shame by their miscarriages.  
Cursed be he that maketh the blind to wander out of the way; 
Deut. 27.18. Mat. 18.7. Esay 57.14. & 62.10.  then woe to Rome, the great Mother of Harlots and abominations; woe to Germany; woe to Hessen; yea, woe and alas to English Professors, (all who call themselves Christians) that by any corruption in Life or Doctrine shall prove a stumbling-block to such enquiring, seeking souls.  
9 England's Renown adds wings to the heightened desires of this distressed Rabbi, who upon holy resolutions of this high design, is vehemently assaulted by Satan (who had not forgot his old language in Peter) saying, Master pity thyself; the English permit not any of thy Nation to abide amongst them, they have slain thousands, and canst thou think to escape? But getting victory over this temptation, 
Gen. 12.11, 12, 13.  and embarking for England, he is suddenly surprised by another, (like the Father of the faithful, for the preservation of his life) even slavish fear, not knowing of the liberty in England to his people, he answered to the Mariners, That he was an Englishman.  
I shall not, I hope, either daub with untempered Mortar, to sow Pillows under any armholes; far be it from me to extenuate any sin; yet something methinks may and aught to be spoken in this matter.  
1. That it is a received and avowed Principle amongst the Jews, that nothing is sin, when life is concerned, except Murder and Idolatry.  
2. That this Jew was not yet throughly instructed in Christianity; not any Christians he had met with making Conscience of such kind of untruths.  
3. It was through the same fear that surprised jacob, David, Peter, and other dear servants of Christ, both of old and in our late wars, many a precious soul changing his Name, etc. when life was in danger; but this was their infirmity, as it was also his, who professeth his sorrow, and doth hope he hath obtained mercy, upon Paul's account, because he did it ignorantly in unbelief, 1 Tim. 1.13.  
Lastly, I would give a word of caution to all the dear servants of Christ, to abstain from all appearance of evil, and not to commit the least sin, to avoid the greatest danger, but walk in God's path, and leave the success to him.  
10. This hath occasioned many false reports, as that he is no Jew, but a Jesuit, an Impostor, a Counterfeit, and what not? whereas it will evidently appear a Noonday verity to any ingenuous person that shall converse with him, that he is indeed a jew; especially when they shall behold that manifest token in his Flesh, the distinguishing Character of Circumcision, which I also saw before I baptised him. 
Gen. 17.   
11. But the mighty power of Faith grounded upon many precious promises, especially this, All that the Father giveth me shall come to me, and him that cometh to me I will in no wise cast out, john. 6.37. bearing him through all these great undertake, for his Names sake, who made this gracious promise his, the lively demonstration of Evangelical Repentance, and a throughly changed Nature.  
The clear knowledge of the great Mystery of Godliness, the gracious flow of love from life, and life from light; the sweet experimental breathe of a Christ within (in a more excellent manner than I am able to recite) did even constrain me to profess, that I have not found a more blessed work of Grace, no not in England.  
12. And therefore looking upon him as a subject fitly qualified (through Grace) for Christ's Kingdom, (my very soul cleaving to him, and the same in tire affections abundantly flowing from my faithful Fellow-Labourer, with full approbation of all my Brethren that heard him) I called upon him in the words of that holy man, And now why tarriest thou? arise and be baptised, 
Acts 22.16.  and wash away thy sins, calling on the name of the Lord.  
13. Which Initiating Ordinance he being well informed in, as to the subject matter, Believers, and the exact manner, Dipping, or Plunging, both from the holy Scriptures, and from the full testimony of the most learned Jewish Doctors, averring, that the manner of the Disciples of Jesus of Nazareth (the Hanged Man) was to baptise their Converts in Rivers, by Immersion, or Dipping the whole body under water, according to the ancient custom of cleansing Lepers, and of menstruous Women, even to this day.  
Whereupon, after a public solemn Profession of the Lord Jesus, and humble addresses to his Throne for his gracious presence, some hundreds accompanying him to the River Tyne, he was baptised in the Name of the Lord Jesus, who returned him in a rejoicing frame of spirit, 
Acts 8.49.  and hath filled his soul since with much spiritual sweetness.  
Now let all that are the Lords Remembrancers, give him no rest until he bring in all his Ancients gloriously, and make Jerusalem a Praise in the Earth, 
Isai 24.23. & 62.7 & 60.1.  by causing that joyful found to ring in their ears, Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. Rom. 11.25, 26.  
Tho. Tillam.    

THus I have truly presented the False Jew, the greatest part whereof was omitted by these Gentlemen, and yet they were pleased to print my Animadversions upon the whole: And when they had so done, they offer to the world their Considerations upon them, telling the juditions Reader, That he will see without their Advertisement, Untruth. 9 how these Animadversiens are rather the Issues of the Administrators own thoughts, than bottomed upon the Confession: for many things, say they, he Animadverts upon, are not visible to us in the Declaration, but sure he had a mind to make something of it.  
Reply. The former part which the Gentlemen have printed, was more properly the Jews confession, and the later part, which they have omitted, was his Declaration. Now they having about fourscore lines of the later part before their eyes in print, have willingly broken it off at the end of seven lines, 
Caetera desiderantur.  telling the world, that the rest is wanting, and then insult over my Animadversions, as lame and defective, Untruth. 10 and the Issues of my own thoughts, appealing to the judicious Reader: which appeal, I also willingly make, (now that all is come to his view) let him freely judge whether these Gentlemen have abused me, by labouring to make my Animadversions and myself equally monstrous: They conclude with a Scoff, But sure he had a mind to make something of it.  
I think 'tis evident that these Gent had a mind to make something of it, when they printed not the one half, and yet gave forth my Animadversions upon all. But to their considerations upon them.  

Their first Consideration.  
This glorious change which the Administrator was so confident of, was in a month, by reading some books in lieutenant-colonel Hobson's house, as himself pretended: How soon shall a man be called by these men, a living Monument of free Grace, though a mere stranger only, upon closing with their opinion?  
Reply. Me thinks 'tis harsh that these Gentlemen should limit the holy one of Israel, and judge it no true work of grace, unless it be above a month in doing: That New-England way of keeping persons upon trial many Months, my soul could never close with. The way of Christ, is to receive poor, wounded, thirsty, penitent souls, upon their earnest desires. If these Gentlemen would give me one Scripture for rejecting such, (as such this Jew seemed) really I shall give them thanks, and soon change my judgement; but till then, I shall endeavour to follow the practice of Peter, 
Acts 2.41. & 8.12, 13. & 16.33. & 18.8  Paul,. and Philip, in looking upon those that profess the faith of Christ, and Repentance, from dead works, as living Monuments of free Grace, and fit for the Ordinances of the Gospel. If they shall prove hypocrites, as Ananias, and Simon Magus, 
2 Cor. 10.6.  and the false Jew did, we have in a readiness to revenge all such disobedience.  
But whereas the Gentlemen present us to the world, as owning such for living Monuments of free grace, that do but only close with our opinion, it is a great Untruth: we do well know, Untruth. 11 that few or none desire communion with us, but such as are convinced of Disciples Baptism only: and therefore it is the least matter we seek after; our main business is to labour (as far as the Rule leads us) to find their faith firm, their repentance right, a competent measure of knowledge, and self-denial, their conversation holy (since the time they were enlightened) and by these fruits, we judge them that desire fellowship with us, 
Mat. 7.16. Gal. 5.22.  to have passed through the pangs of the New Birth, and subjects fit for Baptism; and hereupon we show them all the Forms and Ordinances of the Temple, the out-going, and incomming, and so open the arms of our dearest affections to embrace them. But it is well known, that divers Persons under full convictions, as to our opinion, as these Gent. term it, have been denied communion with us, and desired to wait in the use of means, until the fruits fore mentioned shall appear, whereas these Gent. do own and receive such in whom neither Faith, Repentance, Self-denial, Knowledge, or desire at all appears.   

Their second Consideration.  
That the Administrator calls the distinction of Persons, Idols; as at a meeting in Newcastle the last year, he called them appearances, and manifestations.  
Reply. These Gent. have no less abused me in this, than in their High Commission-like dealing in that Conference at Newcastle, where Mr. Hammond would rigidly impose the term Person upon me, and when I put him to produce one rule for it, which by Scripture he could not, he demanded what I would call the Three Persons? My answer was, that I durst not give any Appellation at all, but Father, Son, and Spirit, God being graciously pleased so to appear or manifest himself to us, when suddenly he stopped my speech, and spoke very loud to the people, that I called God an appearance, or a manifestation, which went for currant amongst that party. And the like height of spirit was seen in the same Gent. when I was speaking of God as a Father, a Son, a Spirit; he presently riseth up, crying, A Son, a Son, is that Scripture Language? Then casting his arms abroad to the people, Look ye friends (said he) this is the Gent. that stands so much for Scripture, and now he says, A Son, a Son; then turning to me he said, I must call him the Son, I answered, A Son; and he hotly replied often, the Son, not a Son, 'tis no Scripture phrase; till at last he sat down silent, upon my rehearsal of this Scripture, To us a Child is born, to us a Son is given. Such hath been the carriage of some of these Gent. towards me, more like the Lordly Prelates, than humble Gospel Ministers. But concerning the great charge, of calling the distinctions of Persons Idols, I have indeed warned Christians, to keep themselves from the Idols of men's veins inventions; 
Mat. 15.9. Psal 99.8.  because Christ hath declared it to be vain worship; and 'tis that which procures the vengeance of God upon it. Now if the Appellation, Person, be not Scripture, 'tis a mere invention of Man, and so an Idol. Yes (say they) we have the Author to the Hebrews, and is not he of more Authority than all the Rabbis in the World? Reply, Undoubtedly he is; for however some do question the Authority of this Epistle, yet I do firmly embrace it, as the very word of Christ. But the Author of this Epistle doth not call God a Person; the words quoted by the Gen. are these, 
Heb. 1.3.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the express character of his substance, or subsistence. These Gent. tell the world of the Administrators non-acquaintance with the Rabbis: and that I do not disprove them, I shall only at present make use of our own Writers, 
Crit. Sac. pag. 272.  who possibly may help to inform some of them, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (though it be translated) Person, for a Person, and that some render it Essence, others Substance, others Subsistence; yet all these are improper, and that the proper signification of this word, is a Foundation, or Basis, which subsisting of itself bears up other things: In 2 Cor. 9.4. it is Confidence. In Heb. 11.1. it is Existence. In the Scripture it doth signify, A firm and settled persuasion of the mind upon any thing; mark it well, this is the Scripture signification of the word; but, saith he, It is also used (observe, it is also used) for the Divine essence with a Personal propriety, Heb. 13.  
Thus you see this worthy Author layeth no such weight upon the word person, as these Gent do; to charge a man with denying the Trinity, that cannot own the term. Let us a little consider another learned Writer, 
Gheynell Diu. Trinun. p. 22.  who was commended to me with seeming affection by Mr. Hammond, who indifferently accepts the word Person or Subsistence, and plainly says, that the word, which they translate Person, is Subsistence, Heb. 1, 3. 
Page 81.  and in page 84. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we render. Subsistence, and by way of Analogy, Person, observe, it is by way of Analogy, he further holds forth, 
Page 89  that the Fathers did use the phrase of three Hypostases, not daring it seems, in the purest Primitive times, to translate it Person, but at last, 
Page 91.  they took the boldness to use the word Person.  
I desire to be informed why this word Hypostasis, which the Primitive Fathers so long used, may not still be kept without translation, as well as other 
* As Thylacceries Mat. 23 5. Anathema Meranath●  words, whose proper signification cannot easily be rendered in English. But to proceed with Master Cheynell, pag. 89, 90. you have this sober Christian conclusion, We are prompted by the Spirit to explain this Mystery thus, the Father, Son, and holy Ghost, are three in subsistence, but one in nature; no Mystery can be explained with less violence, and more sobriety; for we are precise in keeping to the very words of Scripture, in explaining this Grand Mystery to the plainest of men; and therefore they were sentenced of old, that did not believe this plain truth.  
But I am sentenced now for professing the truth; for when I declared my judgement in this glorious Three in One, nothing would serve their turn but the very word Person; what the height of spirit was God knows.  
One observation more I shall add from Mr. Cheynell upon Calvin; Non minori Religione, etc. Whatever we think or speak of our own heads concerning God, will be like ourselves, unsavoury, foolish and vain (and yet these Gent. are troubled that their invented word Person should be termed an Idol) no Language is rich enough, no words are significant enough to declare this profound Mystery, which the understanding of Men and Angels cannot comprehend, nor the tongue of Men and Angels express.  
And therefore I hope, that until these Gentlemen can show me the word Person in the Scripture, I shall enjoy my Christian liberty to adore the eternal Father, Son, and Spirit, according to Christ's Word, and not after the inventions and rigid injunctions of men.  
There are three that bear record in Heaven, 
1 John 5.7.  the Father, the Word, and the holy Ghost, and these three are one.  
Little Children (I warn you again) keep yourselves from Idols, Amen. 
Verse 21.   
The Gent. have prevented me, in answering themselves, how I came to know that the Jews count it great blasphemy to call God a Person; for they presently conclude, That I had it from this Counterfeit Jew: and truly in this they are right. I should hope for some Christian accommodation, if I could find these Gen. as ingenuous, in acknowledging they have done me wrong in taking this Note out of the Margin (where I wrote it) and putting it into the Text, or body of my Animadversions; possibly God may give them Eyes to see the many unbrotherly, light, unsavoury expressions, and carriage in their false Jew: Amongst the rest, me thinks their third consideration is no solid one, viz. You see by this time how the Candle smells; Is not this to call darkness light?  
I am persuaded, if I had written of seeing the Candle smell, these Gent. would have made themselses as merry with it, as they have done with their dear Friend in their Narrative. But to proceed, they demand, If my Animadversions upon the Jews Affliction, be not to call darkness light? To which I must return, That his affliction, according to his Declaration, was as truly light to me, as Simon Magus believing was to Philip, Acts 8.13. And I shall leave to the Saints to judge, whether my charitable conclusion of the Jews trembling, melting confession, have not more Gospellike light, than these gentlemen's following Consideration, which by way of Quaere, they send out into the world thus; Whether by this railing at Rome there may not be hopes of the Administrators real turning from Popery, which we much suspected by his speedy and cordial closing with the counterfeit Jew.  
Reply, That which these Gentlemen term railing at Rome, is the express Language of God's Spirit; there are very few words in my fourth Section, but what the Scripture breathes against Babylon; and as for the Quaery, I must acknowledge (it is so full of envy) that it puts my spirit out of frame, something (but I fear it is a temptation) moves me to answer in another manner, but let the Prophet answer for me.  
Then, said they, come, 
Jer. 18.18, 19 & 20.10.  and let us devise devices against Jeremiah; Come, and let us smite him with the tongue. Give heed to me, O Lord, for I heard the defaming of many, fear on every side; Report, say they, and we will report it: all my familiars watched for my halting, etc. Father forgive (these poor prejudiced Gent.) for they know not what they do.  
To their fifth Consideration, I have already replied in my return to my third, concerning the light I judged the Jews estate by. And whereas they tell the Reader, that he cannot but see my ignorance in heart work; let me also tell the Reader, that if all be true which these Gent. affirm of me, they have as little skill in heart work as I; for some of them (if not all) reported of me, as a godly, able, and approved Preacher of the Gospel; and thereupon importuned me to Preach the Lecture at Hexham, as knowing me utterly averse to any engagement in a Parish way: Yea one of these Gent. (not long since) professed, that he believed I had grace; and yet now they have subscribed it, that they suspect my being a Papist still; they bewail the sadness of my condition, as one given up of God to believe lies, They proclaim me ignorant of the great mysteries of the Gospel, and heart work; really if these things be so, these Gent. are as ignorant in heart work as myself; but if they be not so, what manifest wrong have they done in publishing these to the world?  
And whereas in their sixth Consideration, they mind me, That the false Jew often professed that he had no work of Grace before his arrival in England: and then desire to know, how I discovered, that his perplexed soul was acted by the Spirit of the living God, to pant and breath after Jesus Christ, and to abandon all enjoyments for him.  
Reply, He had no work of Grace indeed, neither before, nor after his arrival; but he seemed to me to have: and these Gent. themselves have no other way to know a work of grace, but by the fruits; both they and we must be contented with the knowledge of Samuel, 
1 Sam. 16.7. 1 Cor. 13 9.12.  Peter, Philip, Paul, and other Saints, who can know but in part, see through a glass darkly; it is God's Prerogative Royal, to know and search the heart: so that the question must be, nor whether this, or any other Hypocrite do pant after, or forsake all for Christ; but whether an Elect Vessel may do so, before he see his interest in Christ. I hope I have so much acquaintance with heart work in myself, and many others, as to know that a precious soul may pant and breathe many a day, month, and year, seeking for a Christ without (to use the Jews language) before they find or feel on dragm of comfort of the least knowledge of a Christ within. How many drooping, disconfolate, broken, trembling hearts are there, wrestling with many violent assaults, terrified under many dreadful temptations, struggling through the pangs and bitter throws of the New Birth, before Christ be form in them? What would such poor souls give, nay, what would they not give for one glimpse of his reconciled face, one beam of light from his glorious countenance, one soul-ravishing embrace from their Beloved, before they feel him (like his first Gospel Messenger) springing in the Womb for joy? who all this while keeps behind a thick and dark cloud, on purpose to make sincere souls more earnestly and affectionately seek and cry after him; for he loves to see their Face, and hear their Voice, even while they are in the secret places of the stairs; yea, possibly, whilst they lie prostrate at his feet, begging his favour; 
Caut. 2.14.  they meet only with frowns, denying, rejecting, it may be spurning his poor Petitioners, as dogs from his presence, who are willing to be so accounted, if they may obtain some of his crumbs from under his Table, 
Mat. 15.22 Psal. 48.10.  the meanest Ordinances of his House (slighted by wantoness) which yet their dejected souls esteem too precious for them; yea, so base, so vile, so abominable and filthy in their own eyes are they, that crying out undone, unclean, polluted, dust and ashes, wretched creatures, death, flashings of Hell Fire, walking upon the brink of that dreadful Precipice which descends unto the soul-swallowing Gulf of despair; till at length a still and soft Voice, some sweet heavenly whispers, He show thee the kindness of God, thou poor dead dog, 
2 Sam. 9.3.8.11. Psal. 11. ●ult.  thou miserable, polluted, dunghill-wretch; O thou afflicted soul, thou tossed troubled soul, what wilt thou? be it unto thee even as thou wilt: and then (sometimes) Or ever I was ware, 
Cant. 6.11.  my soul made me like the Chariots of Aminadib (saith the poor distressed Saint.) And truly such like was the Jews condition to me, and many more discerning Spirits who heard him speak (fare beyond all that hath been Printed by him, or of him) as one who was brought out of Egyptian darkness, and had traveled hard, through the howling and terrible Wilderness of great afflictions, before he found that he had got one step into the Promised possession, any interest at all in Christ, only seeking a Christ without; so tightly could he act the Hypocrite, in all the motions and methods of a work of grace. And whereas the Gentlemen desire to know by what Principle he did it? I must tell them, from a Principle infused by the Prince of darkness, transforming himself into an Angel of light, the way of all Hypocrites. I hope these Gentlemen know, that Hypocrites may, and do abandon all enjoyments, and expose themselves to all dangers, and miseries, as they think, for Christ, or else, what shall we think of many of those called Quakers, and their Fathers the Franciscan Friars, who have undoubtedly begun the work, by some such Impostors as our Jew, who forsake all, and macerate their bodies, though as yet, I think, they are not come to whipping, and other Penance; I may not question, but judas had forsaken all, as well as Peter; neither could these Gent. have been able to discern whether would prove the Traitor, any more than their dear friend or I could discern the Jew would prove an Hypocrite.  
And now if the enlightened Saint (considering what hath been offered) shall observe the Gents. conclusion of this their sixth Consideration, viz. By this time you know both the Administrator and his Disciple; he may easily conclude by what Principle they speak it; but I shall leave them to God, beseeching him to pity and pardon them.  
The Genr. passing by my seventh and eight Section to avoid prolixity (as they say) being desirous only to point out my grosser mistakes; They declare in their ninth Consideration, their trouble, That I should compare the Jew to the Father of the Faithful, and so harden him in his sins: To which I reply, That it was upon his professed sorrow for his lies, that I pleaded for him; but after I discovered his imposture, I was as fare from justifying him, or mincing his sins, as from daubing with untempered Mortar, untruth. 12 or my own reason. What the Gent. glance at betwixt their ninth and tenth Consideration, I have already spoken to, except this one particular upon my second reason, That I abuse many gracious Saints which the Jew met with, before he came to Lieutenant Colonel Hobson, charging them with making no conscience of lies.  
Far be it from me to charge any one gracious Saint with such abominations. I shall desire the Reader to review my second Reason, Part. 2 pag. 9 which is this.  
That this jew was not yet throughly instructed in Christianity, not any Christians he had met with making Conscience of such kind of untrnths. Now what charge is this?  
I enquired diligently of the Jew, what Christians he had met with, before he came to the Lieutenant Colonel: he told me He had only been with Mr. Durant at Newcastle, but stayed not, Part. 1 for want of entertainment. And for this Gent. when I shall see him humbled for that gross untruth mentioned pag. 3 I may look upon him as a gracious Saint. Now I desire these Gent. to name one gracious Saint that I have perfectly abused, by charging him to make no conscience of lies; if they cannot, then surely they have perfectly abused me, whom they have sometimes owned as a gracious Saint.  
But I proceed to their tenth Consideration, wherein they declare, That the reports, I called false, are now evident truths; and wonder that my confidence should swell so big, upon no better grounds, than by the Narrative. To which I reply, my grounds were good, I walked by an exact rule which will bear me out. 
1 Cor. 13.4.7.  I might better inquire what should swell the confidence of these Gent, to publish such things as they have done for Truths against me, from the alone testimony of a known liar, which are notoriously false?  
And whereas they lament my condition, 
2 Thess 2.1.  and the whole Society with me in Communion, as given up of God to believe lies.  
1. Let them consider well, that whatsoever dirt and filth they cast in our faces, lights in the Face of the Apostles, and primitive Christians, who were frequently deceived by Hypocrites, yet never blamed for admitting them (upon their profession) let these Gent. produce one example for such kind of dealing as theirs is with me.  
But secondly, I shall desire the Reader (if he have any light) to consider seriously, whether strong delusions to believe lies, be a just judgement from God upon these Gent. or upon us.  
1. The Jew came to us with most exquisite hypocrisy, in a melting, trembling, weeping frame of spirit: all his carriage holy and humble before his Baptism; his lies were unknown to us, till afterward, and then we denied him communion with us.  
2. But after he is known to be a notorious liar, these Gent. have so far believed all his relations, that might any way defame us, that without further enquiry, though we are but sixteen miles from them, they have published them all to the world: Is this like the ministers of Christ? Is this to speak and write as the Oracles of God? The Oracle of God saith, Thou shalt not receive, or raise a false report, Exod. 23.1. but these Gent. have done both. The Oracle of God saith, Receive not an accusation against an Elder, but before, or under, two or three Witnesses. 1 Tim. 5.19. but one single Testimony, and that of a known liar too, hath set these Gents. Pens a work, to reproach and defame both an Elder, and a whole Church. This Scripture was urged some months since, by one of these gentleman who having done me manifest injury, in a Public way of persecution, I wrote to Mr. Hammond, whom I judged more moderate, to deal with him about it: Whereupon the Gent. wrote to me, flatly denying the injury, within these fair expressions, I expect a Brotherly satisfaction from you, which is first, a sense of your over credulity, and unloving readiness, in believing ill of your Brother, contrary to 1 Tim. 5.19. Secondly, your irregular declaring this offence to another. To which I answered, That I am able to make good the charge by sufficient witnesses (no Jew's) whensoever he pleaseth. Secondly, It was a very public persecution, and therefore I dealt not irregularly. But what brotherly satisfaction can these Gent. make for their over credulity, and unloving readiness, in believing ill of him they term a Brother, from the hand of one Witness, whom they know to be an Impostor full of Falsehood, and irregularly declaring all to the World? which they can never make good. They can never make good, That I knew of the many plotted lies of the false Jew, before I baptised him. They can never make it good, That I called the Jew to the Lords Supper, and he refused.  
If the Gent. shall reply, That the false jew told them so, and thereupon they publish it; Hath not God sent them strong delusions to believe lies?  
They can never make it good, That I neglected to preach the fundamental truths of the everlasting Gospel; and made it my business to preach up Baptism ever since I came to Hexham.  
They cannot make it good, That we own Persons, as living monuments of free grace, only upon closing with our opinion.  
They cannot make it good, That I have charged many gracious Saints, with making no conscience of lies.  
These, and other gross Untruths of these Gent. being considered, I suppose I have more cause to bewail their sad condition, as being given up of God to believe, to make, and to publish lies; so that their own Pen drops their own doom, 
2 Thes. 2.11.  both in their Title Page, and the closure of their tenth Consideration. But time and occasions call to a Conclusion: And therefore to their eleventh Consideration, enquiring, Whether the work upon my heart, be any better than the Jews.  
I have already answered That if it be not, their skill in heart work is as little as they say mine is, seeing they have judged me truly gracious. Their 12 Consideration, I shall leave to my beloved Brother, and faithful Fellow-labourer, to which he answers, That the twelfth Consideration hath as much of the Serpent in it, as any of the former. For whereas they mention his present station, he apprehends it to be inserted by them.  
1. Either to his disparagement (which is the grand design carried on through the false Jewish Pamphlet) and if so, he must tell the Gent. it is their weakness so to judge, they not knowing whereof they affirm. For as the Office relates to a person of no mean quality, but one eminent and honourable in his Country, so also it is a place of considerable credit, and no mean trust, though they would present it to the world as despicable.  
2. Or secondly, If they insist upon his Office as an impediment, so that he cannot labour in the Lords work; this mistake is equal with the former. For his Office does not like their fat Lots at Newcastle (for which they take occasion in their first Epistle to give God thanks, pag. 2. l. 23.) make him so corpulent or unwieldy, but he can once or twice a fortnight launch out to preach the Gospel in the dark parts near adjacent, where are divers Parish meeting-houses, which stand as so many dark Lanterns, and which these Gents. present pomp and greatness will not vouchsafe them to visit, no not once in a Summer, to hold forth their light to some thousands of poor souls which sit in darkness, and may, for all them, perish without understanding.  
But to proceed. As for his great change which these Gent. charge him lately to have professed; He doubts not, but in the day of the Lord Jesus his appearing, it shall appear that he possesses what he hath professed. And that it is of a former date, than since their Bugbear Articles of Scandals, which they say were shown him, though he never got a sight of them to peruse them, wherein what was of truth, he neither than did, nor will deny. But what he then granted, had it amounted to a Charge, he makes no question but he should have heard of them long ere now; he having appeared in two Public Disputes with the Administrator, against them at Newcastle, even before the expiring of their Commission. So that concerning these Articles, he hath ground to conclude, That either there was self-conviction upon these Gent. that they were false, or their proof shrunk in and sailed them, being ashamed to justify such untruths; or there hath been corruptness on some hands, since that a business, which the world must be made believe was so wicked, hath been near upon 3 years pocketed up in silence; and if a truth, hath been withholden in unrighteousness. Any of these being granted, which the impartial Reader in reason can't deny, there was doubtless no such necessity, as these Gent. pretend, for him to strike in with the Administrator and his way, (who came not into these parts for many months after) to secure him from the stroke of these Gent. Mock-Articles of Scandals, they having had time, will and power sufficient, had they but had sufficiency of truth and integrity, to have drawn up a charge against him. But by the way, let the Reader take notice, that the Administrator, and his way, holds a rod over these Gent. and teaches them moderation. He was struck in with the Administrator and his way, therefore these Gent. waved their Articles. Doth not such an inference well become Gent. that profess to be valiant for the Truth upon the Earth?  
Oh blessed be our God, who hath raised up such Professors of the Administrators way, as have chained up men of persecuting Prelatical spirits, so that they cannot act up to the height of mischief against the truths of the Lord Jesus Christ, and the Professors of them, as they would.  
But say the Gent. We desire to see further, etc. Ans. They have their desire, but upon this condition, That he may prevail with them for the like liberty, before he lay the weight of infallibility in a work of grace, upon any, or all their judgements, since that experience (whereof sundry instances may be given) hath taught him that these Gentlemen are not acted by an infallible spirit, but are men subject to the like Passions, Delusions, and Mistakes, as he is.  
— Optimus ille  
Qui minimis urgetur.—  S. A. 
As to their last Consideration, the Administrator can, through mercy, cheerfully bear all the affronts, derisions end abuses of it, and all the rest; though temptations have not been wanting to answer these Gent. 
Rom. 12.17, 18, 19  in another way; but Christ hath taught me better, 1 Peter 2.23, so that when they say, I speak in the same Language which the spirit of Satan breathed out of the mouth of my Dear Brother the Counterfeit, I can patiently bear it, 
Mat. 10.25.  and leave it to the Lord, who was termed Beelzebub before me, and told me what I should meet with. But whereas the Gent. confidently tell their Reader, That the Counterfeit could never dissemble so handsomely in the Ordinance of Prayer: (and thereupon deride me thus; Yet this is the Saint that the Administrator says, he had not found the like, no not in England.) Let me tell the Reader, what I shall punctually prove, whensoever I am called to it, That this is another gross untruth, Untruth. 13 and a farther evidence, that the judgement which the Gent. say is fallen upon us, hath manifestly seized upon themselves, namely, To be given up of God to believe lies. Really Christian Reader this wretched Impostor, whom these Gent. say at adventure, could not dissemble so handsomely in the Ordinance of Prayer, could speak sweetly, sound, affectionately, feelingly in Prayer, so as to draw forth the heart exceedingly, of such as are richly experienced in the things of Christ. But it is manifest how readily, yea, and greedily the Gentlemen embrace whatsoever the false Jew speaks, that may any way wound us; whereas all other things that seem to appear for us, they brand as Lies, Forgeries, Deceits, etc.  
The Gent. close, leaving the Administrator upon the Stage, in his relation of the false Jews joy, and spiritual sweetness after Baptism, and they affirm, its true, He was observed to smile as he came out of the water, and being asked the reason why he smiled, it was as easily believed, as spoken by him, to be the joy of the Holy Ghost.  
And I shall conclude also with declaring, That I am certain these Gentlemen themselves, are no other way able to discern, or know, where the joy of the Holy Ghost, and Heavenly incomes are, but by the expressions and actions of the party, which were not wanting in this exquisite Hypocrite. As for his smiling as he came out of the Water, it is as easily believed by these Gentlemen it seems as spoken, to use their own words. But I perceive these Gentlemen little know what it is to be buried in Baptism, that can believe a Person baptised, is so suddenly in a smiling condition: I was as near to him, as any, and helping him out of the Water, I heard him pray, as soon as he could take breath.  
I leave all to the Lord and his Saints, it is their work to judge the World; let them judge between us whether is guilty of believing Lies, as easily as spoken, We in giving credit to the false Jews holy, humble Confession, when he appeared to us to be adorned with the pure Robes of Snowwhite innocence, no guilt at all: or these Gent. in embracing whatsoever he told them against us, after his notorious falsehood was detected, and they knew him to be an abominable Liar?  
Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself, for thou that judgest dost the same things. Rom. 2.1.  
FINIS.