MR. Tillam's glozing Pamphlet within these very few dayes coming to my hands, and perceiving (with great grief of heart) his old spirit of pride, vain-glory, boasting, lying, and slandering, tunning through the veins thereof; and understanding that Mr. Hammond (who with a breath could have blown a­way all his vapourings, if he had been willing to have stirred in his own cause) not willing to meddle with such an incurable creature; hereupon my spirit was drawn forth (not so much for his sake, as to undeceive such ho­nest hearts as are abused by his hypocrisie) to pull off his Mask, and let them see the man in his proper shape.

1. That he is a man boared in the ear, branded and stig­matized in the forehead, by the most godly persons where­soever he yet came, when they once knew him well (though at the first, through his fawning and glozing carriage they were for a while deluded by him) For,

First, he is with one consent given up to Satan by the whole Church of Wrexam, which though he labour to shuffle off, yet the restimony of one twenty godly men (for so they will be proved to be in spight of all his aspersions) (when sober men hold the scales) shall [Page 9]over ballance the single testimony of one man, in his own cause, who is a Lyar upon record.

Secondly, when his case was judiciously heard and scanned by such godly Elders, and the Church of Cheshire, to which himselfe appealed, they concluded the Cen­sure just, and rolled the same stone upon him in thse words (as Mr. Tillam himself writes, p. 6.) That he was to be looked upon as neither an Elder, nor a Member of the Church of Wrexmham, but to be left to the world as a man without.

Thirdly, then after this, Conversing with the Ana­baptist-Church in Newcastle, he so carries himself (though at the first, who but Mr, Tillam) that they presented to the Church at London, twelve several Arti­les against him.

Fourthly, he also falls so foul with the three Congre­gational Ministers in Newcastle (Mr. weld, Mr. Hammond, and Mr. Durant, whom God and his Servants are pleased gratiously to own) that they are forced to vindicate themselves to the world in print (which they never did against any man before) to paint him out to the life.

Fifthly, after this (as if he studied to imitate Ishmael, To have his hand against every man, and procure every mans hand against him) he breaks with the Church at London (in whose very bosom he lay for a while, till they per­ceived his frame) who cast him off with much indignati­on, as (still) it appears by his own confession in his book, p. 19. (for we have most of all these things from his own words.)

Sixthly, at last his own Church at Hexam (such was his carriage towards them) falls into two pieces; and one part of the two, discards him. Now, if these be not Black marks, or Flesh-brands; if these things will not prove him to goe out from all places [ like a snuff] [Page 10]which words he so pittifully snuffs at, Let wise and so­ber men judge.

2. Observe all along his course of life, and his Book also, that whereas all Godly men in Scripture, and our own experience, so suffer usually from the Ene­mies of Grace, wicked and ungodly men which is an honorable thing, 1 Pet. 1.14. Mat. 5.10, 11. For the Spirit of God and Glory resteth upon such.) Now this mans case is quite otherwise: For, still, he is opposed, and contested withall, and rejected by the Godly, yea, and most usual­ly the most eminent for godliness, in all places wheresoever he comes, at wrexam, Cheshire, Newcastle, London, and now at Colchester; i. e. by godly Christians, faithful Ministers, Pastor, Teachers, Elders, yea, whole Churches, and that in the ghest degree of Censures that ever Jesus Christ ordained in his Churches, Excommunication it self.

And again, whereas other godly men suffer as Chri­stians, for well doing (which is a blessed thing) this man is still buffered, not for his good deeds, but for his faults, scandals, pride, slanders, &c. And.

(Which is exceedingly to be noted) good men usual­ly are opposed and fought against by men of differring judgements and practices from themselves; as Congre­gational men by Presbyterial, Paedobaptists by Antipae­dobaptists, Orthodox by Arminians, Socinians, and Prote­stants by Papists; but this man (as if he were born to strife) is still opposed by men of his own judgement and practice in Doctrine and Discipline. Were not the Church of Wrexam, and that of Cheshire, and the three Ministers of Newcastle of his own judgement and practice in point of Discipline? Did not the Anabaptist Church nof Newcastle, and that of London, jump with him in point of Baptism? Yet he is a man not onely disgusted by all [Page 11]these, but one not sufferable to abide among them, and out he must as an incorrigible person, without reconciliation; which how clear it speaks in point of his intollerable tur­bulency of spirit, and what an alarum it rings in all their ears who are misled through his subtle insinuations, I leave to all men to judge.

3. A common Lyar is generally accounted a vile person, a son of Belial, one of the basest among men; but to gather up all his gross lies and slanders were too heavy a task; for certainly he hath driven an old Trade therein: For,

First, he was cast out of Wrexam Church for lying, as one principal crime among others.

Secondly, he is rejected by the Church at London for making and maintaining a lye; see his own words, page 19. It was concluded (saith Mr. Tillam himself) that I lyed, and they presently declared a withdrawing from me (with these words added, which are) he hath grievously sinned against the Rule of Christ, Col. 3.9. Lye not one to anther: Wherefore we have put him away from us, and shall have no communion with him, that he may be ashamed. This from his own words; and this was done deliberately, after much scanning, by a whole Church.

Thirdly, there are many manifest lyes in this his book, as, that Mr. Hammond was Vicar of Newcastle (which he writes to disgrace Mr. Hammond) whereas he is only Le­cturer and Teacher to a Congregational Church, and ab­solutely refused to be Vicar, which Mr. Tillam cannot but know, being so oft conversant in Newcastle.

Fourthly, another abhominable lye against that Reve­rend Man, in these words, whither have those surseiting feasts of Newcastle (saith he) transported Mr. Hammond? how strangely have those luxurious banques increased choler in this corpulent Gentleman? For, besides the odious contempt [Page 12]in the manner of his writing which he casts upon this faithfull servant of Christ (so much beloved and honou­red by the Saints) he most impudently and palpably slanders him for intemperance; for all Newcastle know­eth, that though Mr. Hammond be often and earnestly in­vited to Feasts, yet he hath absolutely refused (to avoid all occasions) to come at any feast, great or small, to one or other, for these two years together, except at one time that was unavoydable.

Fifthly, he boldly vaunts, that God made himself an instrument of detecting the false Jew, wherein (besides that vain-glorious vapouring, in assuming to himself what is not due) he tells a most manifest falshhood; for it's notoriously known to Mr. Goe. Dauson, Mr. Hammond, Mr. Durant, and others, that he did what he could when they were about convincing the false Jew, to defend him and harden his heart, till they were all grieved and ashamed at his practice.

Sixthly, another falshood, that Mr. Hammond was bas­fled in the dispute about Baptism; which impudency of his is stupendious; for above a hundred persons present will witness the exceeding freedom of Mr. Hammond, whose arguments were as a Rod held over him all the dispute, and that Mr. Tillam, to his utter confusion (if he could tell how to be ashamed) was so non-pluss'd, and baffled to purpose, that one of his own party was driven to confess it, & to chide him off, & take up the bucklers, whiles all the time after Mr. Tillam sate dumb; which calls to mind a seventh lye; He told Mr. George Hodshan, when he came first into the North, that he was for the Baptism of the Infants of Beleevers, when it manifestly appears, he was at the same time an Anabaptist.

per me Geo. Hodshan.

Lastly, for a full conviction of his lyes, see the bundle of urtruths, written by the Newcastle Ministers against Mr. Tillam.

Now this Lying is such a sin as it makes a man so un­like God, into whose image all his children are cast, and so like the devil, who is the Father of lyes, and so unlike the Saints, who are a generation that will not lye, Isa. 63.9. that it deserves the heaviest censure of Excommunica­on, Rev. 22.15. Without (the new Jerusalem) shall be dogs, and whoremonges, and murtherers, and idolaters, and whosoever loveth and maketh lies. See (Mr. Tillam) what copesmates Lyars are matched withall, and what is their censure; and yet you are angry with the Church at London for rejecting you for lying, and giving you no warning, whereas the Rule it self (you see) gives no such direction for any warning; but it being once proved (as it seems the London Church averred) you were to be presently sent without among the dogs.

4. observe his proud boasting, and vaunting high language, almost in every page of his book (and indeed all his writings and actings doe fulsomly tang of that spirit) In the front of his book he begins, Thanks to my Lord and King, who hath enabled me, so that he counted me faithfull, putting me into the Ministery. Which are the words of the greatest Apostle on earth, and that in the height of his zeal; yet this man dares apply them to himself, which I beleeve never any Minister, that knows himself, dares noce doe. So that he is (if you will be­leeve him) an able Minister, a faithfull Minister, and, as he saith afterwards, a welling Minister, and a Minister that labours with his whole soul in the work; whereas humble spirits are ever fearfull to think highly of themselves, much more to lift up themselves in print, by vapouring [Page 14]tearms, and high titles. Furthermore, you have him ever and anon vaunting of the multitude of his hearers and follow­ers, & great success in his Ministery in every place, that he could gather a Church of Saints in a years space in such or such place where he came; which (by the way) shews his doctrine and practice very suitable to carnall hearts, that can so easily take with him in all places where hee comes, whereas the doctrine of the best Minister under heaven is so cross to corrupt nature, that it cannot be di­gested; but his doctrine and opinions goe glib down, and can bring in souls tiick and threefold; 'tis but touch and take. And I cannot omit how often this poor man boasTs in high language of his sufferings, and calls them suffer­ings for Christs sake, and for his names sake, and all in obedience to him; whereas (presumptuous man) thou maist know, it was (all along) for thy faults, scandals, lyes, turbulency, faction and disembling from the first till now. Was it for Christs sake thou wert given up to Satan by the Church of Wrexam? Was it for thy good deeds thou wert con­demned by the Church in Cheshire? Was it for the ho­nour of Christ that the Church in London rose up against thee (and the three Ministers in Newcastle writ against thee?) was it nor for a lye maintained against so many evidences? and hast thou the face to father all thy wret­ched dealings on Christ? wil he maintain thee in a course of sin, and crown thee for it? what tender heart can di­gest such impudency and hypocrisie?

5. Observe what contempt, scorns, and base calumnies he (all along his book) casts out again all that stand in his way, be they never so holy, never so many; be they godly Saints, Ministers, whole Churches, all is one, if they speak or a & against him, the sparkles of his anger (in a vile contemptuous manner) shall fly in their faces; this [Page 15]is the very spirit of his Book. So (like the Dragon) he spews out whole floods of contempt, to drown them and their reputations if he could; to instance but in two or three particulars. 1. How shamefully doth he reproach the whole Church of Wrexam, that cast him out, and the one and twenty Members, as if they were the vilest per­sons on earth (but who will beleeve him, they being known godly men?) and all this to justifie himself, and avoyd the dint of their consure, as page 9, 10. at large? 2. Then again, how he reproaches the Church at New­castle, because they articled against him, page 19. 3. Then when London Church Excommunicated him, see his shamefull reproaching of them, as acting irregularly, and against light of conscience; and what not? No marvel ther­fore if he reproach Mr. Weld, Mr. Hammond, Mr. Eaton, Hugh Prichard (these are but single persons) when he flies (like a wasp) in the face of whole Churches; and (that which is under this head remarkable) i. e. that all such as bear witness against him, he falls soul upon them, as en­vious persons, as if there were no evil at all in him to testifie against; no, no, it's only the good they saw in him, his good suc­cess, the attendance on his Ministry, and Gods blessing on his labours, these are the things, the good things in him (as he would fain perswade the world) they envy. when I preached (saith he) in Cheshire, I saw the power of God, and (then adds) there I incurred Mr. Eaton's displeasure. Why darest thou say, that holy Man (Mr. Eaton) was displeased at the power of God in thee? And within two lines after he speaks as bad of the Church of Wrexam; The Church of Wrexam (saith he) was troubled at my successe. Now to make men envious persons at the grace of God in others, is to make them the very devils eldest Sons, and himself must needs be God (or in Gods place) to judge their very [Page 16]hearts, that it was Gods grace in him that moved them to bear witness against him. Whither will the venome and malice of this mans spirit carry him?

6. As he casts down to Hell almost all that oppose him, so he lifts up to Heaven all that side with him, or favour him in his way; witness his extreme flattery of the Magistrates in Coldester that favour him; witness also his high elevating those three men at Hexam that certified for him (and there were but three in all) and how easie a matter it is for any man to bring three men in a whole County to attest any thing in a mans behalf, and sub­scribe what he himself shall draw, and bring to them to subscribe, all men know. Yet, alass! some of us know what pittifull men some of those three are, whom he sets our, as if the most eminent in the whole County. Alas, alas, the man dares say any thing, bad or good, of any man to serve his own turn. It this man be not a dawber, a scraper with his nails for mens favours, an insinua­ting flatterer for his own ends, I never knew any. He will verifie what Mr. Hammond writ of him; He is (saith Mr. Hammond) the most fawning man till you discover him; and, then, the most loose-tongued man in reviling. Is it not just so?

7. Mark his railing: The poyson of Alps is under his lips, his mouth and stile is full of cursing and bitternesse; for these are his usual tearms, Men stirred up by the Devil, Slan­derers, Rigid ones, False lyars, Men born from beneath, Sons of the earth, Absoloms, Joabs, Whited sepulchres, Full of horrid hy­pocrisie and iniquity; that wofull hypocrite, that proud disorder­ly Church, that proud scornfull Haman, &c. These are his expressions, and that against any, even against the most godly and eminent in grace, that doe but oppose him. And, though to write, or speak such things of a man, [Page 17]when matters are proved upon Record against him by a cloud of witnesses (as those things are which I hold forth against him, as lying, boasting, vaunting, &c. which I have proved, either directly from his own words, or the Testi­mony of whole Churches) although this (I say) be just against himself, and no wrong donetherein, yet for him to belch out such vile reproaches, when no just cause is given, such language in him is plain railing, whereas gi­ving him his own tearms, when matters are proved a­gainst him, is but righteous dealing.

8. It's an usual thing with him throughout his whole book, to set his own single testimony against all that contest with him; be his Adversaries never so holy, never so ma­ny, yet his own bare word must pass for current, against the subscription of the one and twenty Members, yea the whole Church of Wrexam, the Elders of the Church in Cheshire, the Baptized Church in Newcastle, the three Mi­nisters of the Congregational Churches there, the whole Church at London, &c. whereas Moses, Paul, and Christ himself tell us, that in the mouth of two or three wit­nesses every truth shall be established; here are three, ten, twenty, yea whole Churches, and yet all are false, and deluded, he only speaks the truth, himself being wit­ness. If this be not the very spirit of his book, let any man that has not forfeited his reason, judge. And from whence (do we think) comes this, from Heaven, or from Hell?

9. His Instability is notorious. He was once, by his own confession a Papist, then a Protestant again (if he may be believed) (though some of his own friends doe shrewdly suspect him to be still a Papist in his heart, and that his turning Church-divider at Wrexam, and Dipper afterwards, was but a turning every stone, and trying e­very [Page 18]side, to see where he might best advance a Popish design) at last, as if weary of every thing, he falls now to the Holy kiss, Washing the Saints feet, Annointing with Oyl (some say to six Sacraments) to denyal of the Trinity of Per­sons, Original sin of Infants, &c. When, and where will this man stop? Nay, so far is he deluded and in­toxicated, that he calls this giddiness in running out to unsound fancies, and dangerous opinions, obedience to Christ, pag. 13. And as he is weary of truth, so of all persons, societies, and places too, where ever he yet came. In the Church of Wrexam (so much admired by him at the first) he stayes but eighteen Months, and then it's such a corrupt society, that he is glad he is out of it. Then to Cheshire he hastens, there's the only Church, but he playes such pranks there, that he is soon discovered. Then away into the South; from the South into the North he goes, Hexam is the place, and there he has a glorious peo­ple (if ye will credit his report) (for still all his Geese are Swans) But Hexam grows stale, the South is more desirable, and Colchester, of all places of England, is the onely place; and there you shall have him as long as you of Colchester shall court him with applause, honour, & liberal gifts (for want of which he was pitifully pined at Hexam) but as soon as you discover him, as others have done, you shall find him indeed, to goe out like a snuff; for do but run through the story of his life, or read but his own Pamphlet, and you shall see how after a lit­tle while he has set fire on every place where he came, and run away by the light of it.

10. But, above all, his notorious abuse of Scripture is in­tollerable, making the blessed Holy Ghost (the Author of it) to serve his lust, and execute his revenge upon all such as contest against his sin; as if he himself were that [Page 19]righteous one whom the Holy Ghost intended in those Scriptures he quotes, to vindicate and maintain, be his cause never so bad, and to condemn all his opposers, be they never so holy and good; and to strike at them as his most inveterate, incorrigible enemies, as Scribes, Pharisecs, per­secutors of Christ, his Apostles, and Prophets: Do but peruse a little some of the scriptures he cites, and see if he would not design his godly adversaries to the bottomless pit, Psal. 55.20, 21. Jer. 9.4, 5. Jer. 20, 10, 11. Hos. 4.7. Acts 17.5. Acts 21.28. 1 Pet. 4.14. to 18. Mat. 6.4. Mat. 23.27, 28. What height of pride, arrogancy, impudency, malice, and re­venge this man is grown unto, I leave to godly tender hearts to judge. Is it a small thing to grieve men, but wilt thou grieve my God also? Isa. 7.13.

Thus having given you a little tast of the man (and truly but a little, for it were endless to print him out in all his lineaments) but by the Lyons paw you may ga­ther the proportion of all the other parts of the beast, I shall now proceed to wipe off such aspersions as he casts without fear upon some dear servants of God in his Book, and leave all other things as not worth the while.

First, for Mr. Hammond (a man so eminently known, that he is above the reach of his slanderous pen) yet be­cause he hath so plainly laid him open to the world, he must be the mark for Mr. Tillam to shoot his venemous arrows at: The cause was this (for Mr. Hammond upon this account hath been desired to declare the whole mat­ter) who saith as followeth;

And was not all this plain dealing by Mr. Hammond? Thus things lay buried a great while, but at last Mr. Til­lam and Mr. Anderton having discovered the wickedness one of another, his Church at Hexam brake into two pieces: He then being discarded of all men, writes an in­sinuating Letter to Mr. Hammond (as one begging his fa­vour) who (out of the goodness of his disposition, ready to forget all wrongs, upon the least relenting of his worst enemy) writes back again, that the thoughts of those for­mer quarrels were buried in his heart, &c. Though at that very time, and when he came to this house, he still dealt plainly, in reproving of him. But afterwards; Mr. Tillam still proceeding in his old strain of scandal, Provi­dence calling upon Mr. Hammond to declare his know­ledge of him, he judged himself bound in conscience to reveal him to such as desired an account of him, the Cause of God calling for it; and he doth appeal to the Great God, and any gracious spirit, whether there were [Page 21] dissimulation, gross dissimulation and hypocrisie to amazement in all this? his Conscience bears him witness that there was not. As for his charge of Feasting, and calling Mr. Hammond Vicar of Newcastle (which are two evident fals­hoods) it shews he hath not yet left his old trade of Ly­ing. His calling him proud Haman, with allusion to his name, and Pope Boniface, in relation to that feature of face which God and Nature hath given him, speaks a childish wanton sinful spirit in Mr. Tillam, and let him know, that God will one day have an account of idle words.

But he saith Mr. Hammond entertained him kindly, and added the courtesie of New wine: I say it was ill-bestow­ed on such an ungratefull man, as quarrels with love; worthy the next time he comes to be thrust out of doors among the beggars. All men that know Mr. Hammond, well know him to be a Gentleman, and full of courtesie to all that set foot over his threshold; and he endeavou­red to conquer this unworthy man by kindness, especially looking at him, as seeming now to repent of his former miscar­riages, and is not this a trim requital? Again, his proclaim­ing Mr. Hammond so rigid against Anabaptists, is another great slander; for he never preacht against them; hee carries it most lovingly in all civill converse towards them; his spirit and principle carry much moderation to men of different judgements. 'Tis true, he disputed about the point of Baptism with Mr. Tillam, when Providence called him to it, wherein Mr. Tillam was so silenced, that his denying of it since, hath demonstrated to many who heard that dispute, that he dares say any thing to save himself, and slander others. And for Mr. Hammond's moderation upon several accounts to Mr. Tillam, sure his own conscience will witness against him, if he deny it. yea, his own mouth hath often said it, and here he un­worthily [Page 22]upbraids Mr. Hammond for it; yea he boldly tels the world, that Mr. Anderton's ejection was because he called Mr. Hammond Pope Boniface, which (as Mr. Ham­mond professeth) he never knew Mr. Anderton ever said so, till now he read it in Mr. Tillam's Pamphlet. But it's upon record he was ejected for Non-residency, and notorious Sabbath-breaking; so that it appears Mr. Tillam will say any thing.

Secondly, for Mr. Weld, he tels the world ( pag. 7.20, 21.) he kindly invited him to his house in a Letter, with much seeming affection, and yet all but gross dissimulation. Since Mr. Tillam's book came out, Mr. Weld hath been consulted withall, and desired to write the truth of the business, whose very words again are these;

Thirdly, he not onely abuseth particular persons, Mr. Weld, Mr. Hammond, Mr. Eaton, Hugh Prichard, &c. [Page 24]but he lets fly against whole Churches, as the Church of Wrexam, which he accuses of excissive pride, gross errour, envy at his person, prophanesse, strange disorder a­bout Baptism, and many other enormities among them, pag. 9, 10. And the Church at Newcastle, they are a company of rigid ones, false accusers, violent, pag. 19, 20. And the Church at London, they deal irregularly, and hastily withdraw without giving him warning; they will not hear the truth, though not abundantly testified. So that their censure is null and void. Thus he proceeds to rage, and fight, and teare, and (like the drunken man in the Proverbs) to cast fire-brands at all that stand in his way. Answer all his folly I will not, but this.

First: We have neither allowance from the Word or from Reason to beleeve one word of all these alle­gations against so many godly men; where is the mouth of two or three witnesses? And if against an Elder onely without two or three witnesses wee must not receive one accusation, how dare we receive these, so manifold, deep, and hideous accusations against whole Churches and Elders too? The Accuser also being found no competent witnesse, being in his hot blood, in a way of recrimination, and a known lyar, as hath been proved; therefore if he should say ten times as much, it is all nothing without further proof.

Secondly: What hee doth say against those Churches, especially that of Wrexam, is but a pro­claiming his malice and ignorance in Church-disci­pline: For,

1. He spends many words to declare, he was not excommunicate out of the Church of Wrexam, but that he [Page 25]went out of himself, and proclaimed himself none of theirs. But let me ask this knowing man, if he ever learned from Christ, that a Member, when the Church is dealing with him, in order to a Censure, and he see­ing the blow a comming, to award it off, withdraws himself, saying, he rejects the Church, and disclaims them, and so they proceed against him for contempt, whether (I say) such a one is not justly Excommu­nicate, and whether such a censure be not a reall and lawfull Censure? else any man, just before the sen­tence is denounced may withdraw, and so no man li­ving need be Excommunicated; and then it will fol­low, Christ ordained that Censure in vain; yet in this silly, sinfull shift he pleases himself, and deludes Babes with this pretence.

Object. Yea, but they are a very corrupt Church, and therefore their Censure is contemptible.

Answ. 1. As before was said, we dare not beleeve one word of all he saith out of Gods way.

2. If this that you say had been true, is this the way for you to reject them, and Excommunicate your self? No, you should first have cleared your self of those gross things laid to your own charge.

Secondly, humbly, and with all meckness have pre­sented their disorders to their consideration.

3. You should have endeavoured to convince them.

4. And have waited with patience, if peradventure God would at any time have given them repentance. And then,

5. Desired leave to referre the matter to other El­ders and Churches, who might without prejudice, or partiality have weighed the strength of what you al­ledged [Page 26]against them; and after all to have desired leave in all humility to withdraw, in case no satisfa­ction could be had, and not to fling away disorder­ly, when in a way of censure for your faults, and say, you renounce the Church. This is,

• 1. Plain Schism.
• 2. Intollerable Pride.
• 3. Contempt of the Church.

4. Contempt of Christs Ordinances, and consequent­ly of Christ himself the Institutor of it, and (which makes all worse) he still justifies himself in all this. Besides for a member to cut off it self without con­sent of the body, is a thing unnatural and monstrous, never heard of in the Gospel.

Secondly: He grosly abuseth, and shamefully be­spattered the Church at London in sundry particu­lars, but we see he can do no other. We shall observe but two or three things more, and conclude.

First: He tells you, in a vaunt, p. 14. he had not onely 80 l. per annum, but 40 l. per augmentation; but he tels you not withall, that this was before the Commissio­ners wel knew him, & that as soon as they saw his spi­rit and carriage with the same hands they gave him the Augmentation, they took it from him again, as judging him unworthy of it; and how that after it was gone, he crouched to the Commissioners, and in­sinuated fawningly to some of the Ministers to get it regained, but it never could, and whether it was not one great cause of his leaving the North, I leave to be considered. Truly, some of us well know they never saw the Commissioners more ashamed of setling any man than of his settlement at Hexam, and resolved for [Page 27]his sake as long as they should sit, to know men better before they settled them, and never be so cheated by any mans glosing and hypocritical pretences, as by his. But it was too late to repent after it was done.

2. He vaunts often in two or three of his Pamphlets, what a company of Saints, and precious people he had at Hexam, and how his Church flourished; but tells you not of his tarrying there so long, that so few would come to hear him, that it was time to lay the key under the door, and give up.

3. He professeth that he receives none to Baptism but such as he judgeth to be pretious Saints; and yet it's proved against him, that he baptized some persons at Stokesbey, and in Cheshire, &c. that made no profession of their faith at all; and this himself grants, pag. 17. How can such be known to be precious Saints? and how does this accord with John Baptists practice, who Baptized none but such as made confession of their sins, Mat. 5. or Philips practice, who requires the Eunuch to confess his faith, Acts 8.37? But this man (it seems) dares say any thing, or do any thing; 'tis no new thing to hear him contradicting the practice of others, or his own principles. But to what end doe I waste Ink and Paper in answering him, whom I have so little hopes to reclaim? I will therefore turn the stream into another chanel, and by way of Conclusion di­rect my speech to those plain-hearted, well-meaning Christians misled by him in the Town of Colchester, and elswhere.

You Colchester Christians and others, that have lent your ears to this Seedsman of Sedition, and happily think, that in entertaining this Stranger, you have [Page 28]entertained an Angel of God, doe but a little view his face in this glass, and see if his countenance be like that of an Angel. Is he not here plainly convicted of boasting, lying, slandering, and many other sin? Has he not for these crimes been taxed by faithfull Mini­sters, and censured by whole Churches, and is all this nothing? Can you expect a blessing from the God of Heaven while you harbour such a one in your bosoms as he hath sealed up under a spiritual judgement, with which (as a rod at his back) he ranges up and down the world, and is not humbled, but rather hardened by it? Take heed you bring not the guilt of his sin on your own heads; For (I call God to witnesse) 'tis not the man, but his sin I all along strike at; and a sin both fouly practiced, and fully proved against him, the horrid sin of Lying (among many other) a sin so hatefull to God, Prov. 12.22. yea so loathsome in the very nostrils of Nature, that among the savage Indians, he that told a lye thrice, was condemned to perpetual silence, if Aelian may be credited; this is (it seems by his own confession in his book) the grand crime for which Mr. Tillam stands Excommunicate; for which I shall not need to judge him, two Chur­ches having already passed sentence upon him, guided (I suppose) by that rule of Christ, Mat. 12.34. Out of the abundance of the heart the mouth speaketh; as the Physician looking on the sick mans tongue, when hee sees that foul, concludes it is worse within.

(Christians) let me deal a little with your consci­ences; doe you take the word of Christ for your rule? How then dare you hear him that will not hear the Church? Or by what Scripture-ground can you take [Page 29]him for your Pastor, whom you are to look upon as a Heathen or a Publican? And that by express war­rant from Christ himself, Mat. 18.17. Yea let me ask you further, how unlikely is it, that he should be to you a Preacher of truth, who has been rejected by others as a venter of falshood? Indeed what has he to doe to take Gods covenant into hismouth, ha­ting to be reformed? And how unfit is he to be a Preacher, whom the Churches of Christ have judged unfit to be a Member? What Truths he has Prea­ched among you, I know not; but if he has spoken to you the words of Truth and Sobernesse, he is both much manded since he left the North, and misun­derstood by some of eminent note in the South, who have affirmed, and will maintain it to his face, that he has dealt most unfaithfully in some of the main truths of the Gospel, as, denying Infants to be guilty of Original sin till they come to act sin, and affirming, that we are not justified by the same justifying Faith that Luther and the first Reformers were justified by (to say nothing of his new Ordinances, new Sacraments, new Sabbath, that he contends for) these are no small and petty Er­rours.

The good Lord open your eyes that you may see the evill of those dangerous Principles he has scat­tered among you: And let me beseech you, in the bowels of Christ (as a well-wisher to your souls, though a stranger to your persons) that you would take heed of being carried about with these divers and strange doctrines, yea with any one of them: For if Satan can but draw you into one, hee will quickly lead you into all. He that saith yea to the [Page 30]Devill in a little, shall not say him nay when he plea­seth. In the fear of God I beseech you consider how you will be able to look Christ in the face another day, when your own Consciences will tell you, you have parted with his Truths upon the bare word of a branded Lyar. My record is on high, that I have not written these few lines out of envy, spleen, or passion, but out of pitty and compassion to your souls: Read all before you censure; compare Mr. Tillam's Pam­phlet with these Papers, and I suppose he will be suf­ficiently answered, and all sober-minded Christians abundantly satisfied.