Explanatory notes upon a mendacious libel called Concubinage and poligamy disproved; written by a nameless author, in answer to a book writ by J.B. as being a scurrilous libel, as not fit to be stiled an answer. As may appear, by a catalogue of notorious and villainous lies, and Billingsgate raileries, and dunghil language, to be shewed therein. By J.B. B.D.

THE INTRODUCTION.

FAithful are the Wounds of a Friend. (saith the Wiseman) And in truth they are good, for they are like the Chastenings of the Lord, which are by no means to be dispised, (Pro. 3.11.) But the kiss's of an Enemy are dangerous, they are earnest, but too eager to be trusted, (Ch. 27.6.) Had I trip'd in the least Syllable, of what I had Published, how kindly would I have received the cor∣rection of my friendly Reprover. But to be treated as a justifyer of Poligamy, of which, I had not mentioned one word in favour there∣of. And to be proclaimed a friend of Whor∣dom and Adultery, against which I have de∣clared my perfect abhorrency. I can liken to nothing nearer, then to the malitious Jewish Pharises, who slandered our Saviour, (the most temperate man in the world) as a glut∣ton and a Winebibber (Mat. 11.19.) For to be spightfully lash't in the dark, by a man invisible, Daemonides, a child of the Divel the Father of Lyes, with suppository slaunders, su∣borned as real truths: Feels like nothing so neat as those envenom'd wounds of him, who

like a roaring Lyon, walketh a bout, vagrantly wandring, and seeking to devour all that comes in his way, and saying, he hath no pike against him he never saw him, and yet however, whether Friend or Foe, whether right or wrong, down with him. The truth is, so soon as I saw the title Page of a secret Author, with R. Baldwin at bottom thereof, I soon imagined what I had to do with; for this was the Publisher of that Scandalous and malicious Book, intit••••∣ed The secret History of the Reigns of King Charles the Second, and King James the Second, Printed in the year 90, and nameless both of Author, Printer and Publisher; however, there I bought one, at R. Baldwin's house, in the Old-Baily of his Wife, and saw Piles of them bound up to be sold, and several of them sold off before my Face, which Book being stuft with invictives against two Kings, and filled with malicious Lies: Take a taste of one or two of them, as follows. [That the Lady Castlemain, seduced from her Loyolty to her Husband, and enticed into the Arms of the hap∣pily restored Prince: Which was not only Adul∣tery, but Incest in the Lord's Anointed; it being the opinion of several Persons, who had reason to know more than others did, that she was his Sister by the Mothers side, as being begotten by the E. of St. A. upon the Queens body, after the Death of C. the First.] These are the very words in the Hist. p. 22, and are as false as Scandalous,

or that a Child begotten of the Queen, (his resent Majesties Grand-Mother, or Mothers Mother, after the Death of C the first, on the 29th of May 1660, could not be above eleven years of age current; and therefore not be ripe for Child bearing. Another Story is annex'd p. 23. of the same Coin, saying, of K.C. the second, [And having no less Adulterously begotten a Daughter upon the Lady Wood, he joyned her in holy Wedlock, to one of his Sons, whom he had begotten after the same Legitimate manner, upon the body of the Dutchess of Cleaveland.] And this is another suggestion of Satan, as impossible to be prov'd true, as the first was cer∣tainly false. And now from a nameless lying Author, published by this thorow pack'd Pub∣lisher of Lies, is come forth another such a pack of Lies, under pretence of an Answer to a small piece of Mine, with my name there∣to. Which how candidly I have performed according to the truth of the Case, and the genuine sense of God's holy word, I humbly refer to the scarcher of all Hearts, and the judgment of good Men, to be determined: But meeting with this pretended Answer, ut∣terly void of all solid matter, and stich'd up with meer Lies and Railery: I can conceive no way so expeditious, to clear my Garment of this vile wreches dirt cast upon them, then by taking off the Skum, and the Dregs from off his stinking puddle, that it may appear when

is made, what an heap of filth and dung he hath piled together, and what a small spoonful of clear matter shall appear left be∣hind.

A Centilogy of downright LIES.

A Lye consists of three Conditions 1st. It must be something that is false. 2d The Author must know it to be so, and 3d he must utter it with a purpose to deceive. There may be therefore falshoods that are not lies, as are all things spoken ignorantly, and for want of better knowledg, a Man thinking he speaks true, when it is not so; yet when a Man does so rashly and spightfully, and with a purpose to deceive. In many cases such a falsehood may be tantamount unto the worst of lies. And because I cannot have any true measure of this nameless Authors knowledge, I shall muster up all lies and falsehoods in the same scrol.

Lye 1. That I have been at a great deal of pains to write an Apology for the modish practice of keep∣ing a Miss. (Epist. Ded. p. 1.) It may appear upon search, that in my whole tract, I have not wrote one syllable of keeping a Miss, or of any thing tantamount thereto, that I have Apoligised for.

2. That in my (p. 34.) I have generously done it, as it were commending it from the pulpit as sa∣cred

and holy. (p. 2. Epist. D.) It is apparent to be seen, that in that page or else where, no such thing is to be found.

3. That Miss and Concubine are Synonimous Words. (Epist. ded. p. 3.) This is false, for that Concubinage is properly no more but a lying to∣gether of two in a bed, and lawful Concubinage is either the same with Marriage, or if out of, or besides the Marriage bed, is no farther justi∣fied by me, then God's word does justify. But the Miss being a new word, is counted signifi∣cant of a woman kept meerly for pleasure and wantonness, and not as a lawful Concubine, for the sake of issue.

4. That I have vindicated the liberty of Po∣ligamy. (p. 3. Epi. de.) There is not one word of Poligamy vindicated in all my Book; but contrarily an exception that I own it not.

5. That I make every Man a judge in his own Case, by adjudging Martha Perkins to be an unjust Desertrice (p. 3. Ep. d.) I adjudged her not at all, but she by her desertion adjudged both me and her self.

6. That I took Mary Tompkins into her bed. (p. 3. Ep. D.) It was not her bed, after she had wilfully, & obstinately forsaken it by desertion.

7. That The Concubinages of the Patriarches was a disputed practice, not founded upon any po∣sitive command. (p. 3. E. D.) This is false, holy-writ saying the contrary (Exod. 21.10, 11, and Hos. 3.1, 2, 3.)

8. That God's making use of Children of Con∣cubinage to be instruments of his Glory, is no sa∣tisfaction to Reason or Conscience without a Re∣velation. (p. 4. E. D.) This false, for that God's acceptance is good proof without Revelation.

9. That An holy Seed in Malachy insinuates strongly, that Concubinage is unholy. p. 4. E. D. This false, because the son of Hagar, and sons of Keturah by Abraham, and the sons of Bilhah and Zibpah by Jacob, were all of them of the Seed of Concubinage, and yet were holy.

10. That there is not the least vestige of Con∣cubinage allowed in the new Testiment. (p. 5. E. D.) This false, as appears in our Saviours Case.

11. That I have blasphemously reflected upon the conception and birth of our Saviour (p. 5. E. D.) This false, for that he cannot name one word that I have spoken thereof, contrary to the holy Text.

12. That I am guilty of prophane Allusions about the same. (p. 5. E. D.) No such to be prov'd.

13. That My Notions appear very foul and hor∣rid (p. 5. E. D.) And yet no such foul or horrid∣ness can be made appear.

14. That no better advice can be given me, than that of the Apostle to Simon Magus (Act. 8.22.) Repent of this they wickedness, &c (p. 5. E. D.) And yet he can name nothing of me like the case of Simon Magus.

15. That Had I taken the Apostles advice to Timothy, I would never have been guilty of

such a practice, or advanced such principles. (p. 5. E. D.) And yet no practice nor principles can be charged against me contrary to that advice of the Apostle.

16. That Concubinage had its rise from Cain's Family. (p. 6. E. D.) This false, Poligamy had so, but not lawful Concubinage.

17. That My Wife says she deserted me be∣cause I had got my Maid with Child aforehand. (p. 6. E. D.) This is a Lye, for that the Wo∣man had deserted above one year before any such charge; And she named not the time of her desertion.

18. That I make no scruple of breaking my mar∣riage Vows to God and my Wife (p. 8, 9. e. d.) This false, He might have seen and read my vindi∣cation, that I was not betrothed to her, and nothing is proved to the contrary, except the Allegation in her Libel; which of its self is no proof. And had I made such a vow, yet the marriage Vows are limited according to God's ordinances. And by her Desertion and breach of God's ordinance, that vow is dissolved, ac∣cording to God's word, (1 Cor. 7.15.)

19. That I am aleud Clergyman, that there is no way left me to heal my Reputation, but to con∣fess and foresake. (p. 7. E. D.) This a vilainous slaunder, and a lye, charging me with a sup∣position, without any colour or ground of proof.

20. That He had no picke against me. (p. 7. E.

D. this false, for that he hath so much re∣proached me without a cause. And if he has not personal acquaintance with me, so much the more shame for him, to belye a Man he knows not. But it may be justly supposed in his Case, that he is hired to defame me. And an hire∣ling takes up a Picke against a Man for Mony.

21. That I have taken upon me to be judge in mine own case (p. 8. E. D.) An old lye new vaumpt. See lye 5.

22. That I am a very partial Casuist, and give the Reader cause to suspect my sincerity, be∣cause of allowing my wives Desertion to be a Cause of Divorce, and that it shall not be so in the cause of the Government. (p. 8. E. D.) This doubly false, first, For that not I but my pre∣tended wife divorced her self, and holy writ makes the allowance. And secondly, As to the Government, I have not meddled at all in their case.

23. That I propose an allowance of Poligamy. There's not one word of it in all my writing but the contrary.

24. That My wife accuses me of committing Adultery with my Maid, before she left me. (p. 11. E. D.) An old lye new vaump'd up: See lye the 17.

25. That I have given offence to the Church of God. (p. 11. E. D.) No such thing proved, every common Liar is no Church of God.

26. The 4th lye repeated over again.

27. That if liberty be granted to have more than one wife, a man may take as many as he pleaseth (p. 12. E. D.) This false, for that God who allows to take another wife, (Exo. 2.10.) yet forbids multiplicity, (Deut. 17.17.)

28. That my want of Application to the Ma∣gistrate, either in Church or State; was a suspi∣cious token of inordinate Love (p. 11. E. D.) And yet no such Application required by the word of God.

29. That if my project had took place, our Nobility and Gentry should have Cennels of Con∣cubines, as they have now of Hounds p. 12. E. D. A false Consequence, and a belying my project.

30. That I have written unadvisedly upon this Head. (p. 13. E. D.) And yet can he find nothing in my writing savouring thereof.

31. That after Forty years I had lived with my wife, I went into my Maids bed p. 13. E. D. This is perfectly invented, or wilfully mistook.

32. That my loose Book hath done a world of mischeif in the Nation (p. 14. E. D.) This a double lye. First, for he can charge no guilt of looseness against my Book rightly under∣stood. And secondly, he cannot testify one dram of mischief it hath done, except by ac∣cident.

33. That I can expect no Pardon of God or his Church, except I make my Recantation as publick as my Crime (p. 14. E. D.) I shall suppose this

fellow wants employment; and my Recan∣tation would do him a kindness, to make way for him, for such another job, in order to be hired again to ruffle with somebody else, for another such a bribe.

34. His title is a very lye, for as much as he has rashly Condemned Concubinage, as an un∣lawful, wicked and destructive thing to divers Families, and that without distinction; as if all Concubinages were so without exception: Insomuch, as by his own determination, this pettiful wrech cannot lye with his own wife, or with another bedfellow, but he will be guilty of that wickedness, which is as bad as Adulery or Incest, which is called Concubinage. And in this humour he begins his lurry, saying.

35. That Had a Pamphlet of this nature been written by an avow'd Debauchee, or a Play∣house Beau, it had been no matter of surprise. But to have any thing printed in defence of Con∣cubinage by a Batchelor of Divinity, and a Mi∣nister of the Church of England, may justly asto∣nish us. Is not this smart and prety (good Reader) is it not neatly reflected upon a B. D. or a Church of England Man? Yes, truly a Cow keeper, or a smutty sweep Chimny, would get such a lesson without Book, and would talk of it. to his Wife and Boys, as a very pretty conceit. But when the story shall come among the School boys, one says, and another answers saying, Concubinage, what is that?

answers Concubinatus? Our Master hath taught us to construe it [a lying together of any two in bed] why then Dick Baldwin and Dun. Harris, we cannot go to bed together, but all the Boys in School will be astonished at us! For all manner of Concubinage is an horrible thing, as bad as Adultery, which I never heard before; and I wonder how I came honestly into the World without being a Bastard. But this Author allows of one Man and one Woman only in Marriage, but does not say how they must Concubinate, Concubinage being such an heinous thing, that a B. D. may not at all justify it, without being shamed out of the world. And yet one Man and his own woman can not lye together, but they'll be guilty of Concubi∣nage: Why sure Dick this is a strange doctrin, and I fear me your Dadee has published a flam.

36. That a Minister of the Reformed Church should do so gross a thing, as to justify Concubi∣nage (and that without any distinction) is al∣together unsufferable (p. 1.) And yet is the thing unsufferable as he calls it, a most harmless mat∣ter, whether we take it as is naturally meant or as I justifie it, which is nothing else but such a Concubinage as may be called lawful; I would fain therefore know of R. Baldwin whether this Daemonides his Scribler be more fool or Knave, for he must be one.

37. That Concubinage is one of the defects of

depraved nature. (p. 2.) That is lawful Concu∣binage is so, for I justify no other.

38. That I am an Advocate of Whoring (p. 2.) And yet no such thing can be proved a∣gainst me, or is there any ground for any such thing in my writings, but the contrary; and I offer'd my compurgative Oath, that I never used it in my life.

39. That He joins cordially with the Grand-Jury in their presentment, that to publish a ju∣stification of Concubinage, is a wicked thing, and destructive to divers Families (p. 3.) And yet this doubty Champion for the Jury (p. 33.) turns Cat in the Pond, and cries, who doubts that some marriages or rather Concubinages may be good in the sight of God, which are not so according to the laws of some Kings and Countries. Thus he confutes and gives himself the lye (in p. 33. a∣gainst what he said in p. 3.)

30. That In the latter end of my Pamphlet, I set up for a general Concubinage (p. 3.) That's false, for I mentioned only a lawful Concubi∣nage, disowning the unlawful. He belies my writings.

41. That I confessed I went in unto my Maid out of a principle of burning Lust. (p. 5.) I al∣ledged indeed, that I had not the gift of Conti∣nence; and that my Wife having wilfuly left me, I must either marry or burn. Which burn¦ing this Doemonides wantonly stiles a burning lust but I have shewed the true sense of the word in its place.

42, An old lye new vaump'd (p. 5.) see lye 17.

43. That it does not appear by any thing I have said, that my marriage with Mary Tomkins was any other then Congressus Furtivus (p. 5.) This false, for that I said, I married her according to the rule in Holy-writ.

44. That my allegation, That Abraham went in unto Keturah in Sarahs time is false (p. 5.) And yet the text calls her his Concubine.

45. That to plead a necessity for more wives than one, is to arraign the wisdom of God (p. 8.) And yet God allows of more Concubines called wives in a sense (Exod. 21.10)

46. That I misquoted Scripture, as glad of Figleaves to cover my nakedness (p. 6.) This was spoken of the case of Keturah, which ei∣ther as the Fool he did not, or as the Knave he would not understand.

47. That I am a loose Casuist, for saying that Incontinency in its self is no Sin, unless exprest in unlawful uses (p. 11.) Yet this is true that I said, from St. Pauls words (1 Cor. 7, 9.) and whereas he allegeth, that the Incontinent are Sinners (2 Tim. 3.3.) that is, only in the unlawful use thereof.

48. That I choose rather to make provision for the Flesh, because I went in unto my Maid accord∣ing to Scripture wedlock (p. 12.) He might as well say, every one who marries a wife does so, for what I did, was God's rule in my case prescribed; and marriage is the same.

49. That I could not be satisfied to break the Commandment my self, but taught others so to do, (p. 12.) And yet he cannot prove that I have done either the one or the other.

50. That Incontinence implies the height of passion, because the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies they who can keep no bounds. (p. 12, 13) This false, for the true original word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and signifies Impotentia, or want of power, or one who has not St. Paul's ability, to keep under his body. Here therefore this fellow is either Fool or Knave again. Let him examine his new Te∣stament, and his Lexicon a little better.

51. That Incontinency and burning are Syno∣nimus terms (in 1 Cor. 7.9,) for there burning is opposed to continuency (p. 13.) This is false, for incontinency in that text is one that cannot contain, impotens one not able; and fearing to burn, or to be pained with desire, as with a burning fire, is advised to marry, in order to avoid that danger. If this be not true, let me go for the dunce: And if this fellow wants understanding, let him enquire of wiser men.

52. That a man may divorce his Wife for his own Crime, when he pleases (Mat. 5.32.) and alleges I should have said, excess of the marriage bed in∣stead of Fornication (p. 14.) This is false, and a sporting with Scripture, whereas the Excess he mentions is Fornication; but not such as to divorce a wife for a mutual fault between man and wife.

53. That I own my self guilty of incontinence to a scandalous excess,

• 1st, for not restraining Concupisence for one year at least,
• 2d, for not using Fasting and Prayer.
• 3. for not bring∣ing my body under.
• 4. for not foreseeing the scandal would follow of going in unto my Maid.

All which things he cannot prove otherwise, but that I have done so: And yet concludes without the premises proved: whence this is a great lye. (p. 16, 17, 18.) and.

54. is yet greater; That My case has all im∣aginable circumstances to make the world believe, I was acted by downright Lust in this matter (p. 18.) For that without proof he concludes falsely and maliciously.

55. That being engaged I would defend my practice answerable to the infamous John of Ley∣den (p. 18.) This Daemonides having entred into a road of lying, knows not where to stop.

56. That because I own my wife and Sons did accuse me of former suspitions, which he calls Incontinencies, and that their accusation might be true (p. 18.) This is villainous, I having protested the contrary, and they not charging so much in the Libel.

57. That I arraigned the justice of Authority without making trial by an Application. This false, for that I arraigned not their Justice: I said it was doubtful, and made no Applica∣tion because no Law absolutely required such a thing to be done.

58. The old lye new vaumpt again (p. 23.) See lye 17.

59. The matter so scandalous, it ought to have been examined by Judges competent: And yet no Law to requires it.

60. That Mr Butler's wife was no unbeliever (p. 24) She was so according to (1 Tim. 5.8.) An Infidel or worse.

61. That my wife accuses me of defiling her Bed (p. 25) the old lye, see lye 17.

62 The same lye over again (p, 28.) See lye 17.

63 That my Quotations from Divines are all either wrested, or nothing to my purpose, or a∣gainst me (p. 27) And yet upon this examina∣tion he can find neither one nor the other, nor the third. All of them declaring a disso∣lution of marriage by desertion, which is all that I quoted them for.

64 The old lye over again (p. 29) See lye 17.

65 That the passage of Ambrose favours me not a whit (p. 29) and yet it speaks full to the purpose.

66 That Bucanus is against me (p. 31) Let any Reader judge thereof.

67 That to live in Concubinage with a wife, is an Irish sort of English (p. 32)

68 That in the Quotation of Polanus, mine own evidence is turned against me (p. 29.) This very false.

69 That Musculus assigning Desertion as a cause of Divorce, is nothing to my purpose (p. 29)

And yet I quoted it for no other purpose, but what he confesses he says.

70 That Mr Butler wickedly and falsely tran∣slated the place in Titus, in Bucanus (p, 30) And yet I translated it not, but as in the text and apply'd it not, but as Bucanus hath done.

71 That the profound politicks of our Concubi∣nary Casuist, are directly contrary to the procedure of the Almighty himself (p. 31) A sensless lye.

72 That there can be no such thing as a lawful Concubinage (p, 31,) And yet man and wife cannot lye together without it.

73 That there is no text mentioned, that prov∣eth the lawfulness of taking additional wives, (p, 36) This disproved over and over a very lye.

74 That the Prophet Malachy is of opinion contrary to Mr Butler (p, 38) He belies the Prophet as well as my self.

75 That tho' God imposes a Law upon us, he imposes none upon himself (p, 40) This is a sort of Blasphemy reflecting upon God, who is in all things a law unto himself, requiring us to be holy as he is holy (1 Pet, 1, 15,)

76 That the holy Scriptures call such Bastards (Deut, 23 2) Quivis extra legitimum Conjugi∣umnatus (p, 42) This lye is very blasphemous comprehending also our Saviour, who was born out of marriage.

77 That tho' the Scripture does not call them so, yet really they were so (p 42) This reflects as bad, and is as false.

78 That the lawfulness of Concubinage is not demonstrable by Scripture (p, 47,) And yet it is proved both out of the old and new Te∣stament.

79 That our author runs into contradictions, and writes impertinently (p, 51) And yet nei∣ther one nor the other is in that page, and what he calls so is nothing like so, let it be read and wisemen judge.

80 That it was not lawful for David to marry his Father in law's wife (p, 56) And yet it is not prohibited.

81 That the word wives (2 Sam, 12, 8) may be meant of Saul's daughters which David had to wife (p, 57) And Yet David never had but one of his daughters, Wherefore, had not this Daemonides been a thorough pack'd im∣pudent lyar, he would never have started and suggested for truth, such a manifest un∣truth.

82 That he hath made it plain that the Apo∣stle speaks of the marriage bed only (in Heb, 13, 4) p, 52) and yet his Comment is such, as can∣not bare a Grammatical Construction, nor stand in with the Jewish customs then in use.

83 That the answer of our Saviour about di∣vorce, that Moses suffered the Jews to put away their wives, because of their hardness of their Hearts, is sufficient to put an end to all those ca∣vils from the old Testaments instances about Con∣cubinage (p, 54) And yet there is a plain dif∣ference

in the cases, that being allowed meer∣ly for hardness of heart by Moses, and this by God himself, without any such because, and is an apparent non sequitur,

84 That my instance of the conception of our Saviour, is vilainous and blasphemous (p, 58) And yet cannot shew wherein: this is the very practice of the Jews, who charged Christ with blasphemy; yet could not shew where∣in he was guilty (Joh: 10: 33, &c,)

85 That God formed our Saviour in the womb, without a mediate generation (p: 58) This is against the Nikene and Athanasian Creed:

86 That my impetuous Lust makes me fly in the Face of God, himself (p: 58) And yet can he prove no such Lust, nor flying in the Face, but railes like the Devil, when the Angel Michael said to him [The Lord rebuke thee:]

87 That our Saviours saying to the woman of Samaria [He whom thou now hast is not thy Hus∣band] was a severe check to her, And yet this is nothing like a check in the Case (p: 59)

88 That she had five Husbands from whom she divorced her self (p: 59) This is a meer inven∣tion:

89 That the Apostle in (Heb: 13, 4) condemns by Whoremongers, all use of women out of mar∣ried state (p: 61) This is a lye of blasphemous Consequence:

90 That the stories of Constantius Chlorus Constantine, &c, are Foreign to my purpose (p:

61) And yet are instances of children born out of lawful marriage, and that notwithstanding were in primitive times all owned as legiti∣mate, and not base births.

91 That Valentinian the Emperor was passion∣ate unto madness (p: 63) A very lye of his own invention.

92 That my passion for Concubinage, doth so effectually blind me, that I cannot see an inch from my nose (p: 66) And yet I have seen so far as to find out all these lies, out of his scur∣rilous pamphlet.

93 That my proposal for Concubinage as a re∣medy against whoredom, is wholly ridiculous (p: 73) And yet I had it from God's word.

94 That no thinking Man, but will be easily convinced that the natural result of Concubinage must needs be Whoredom (p: 77) then must fol∣low unavoidably, that the holy Abraham was an Whoremaster; and that this Author was a Bastard, because not born without Concu∣binage of his Father with his Mother.

95 That he supposed Mr Butler sensible of his impoverishment by his Poligamy, the usual re∣ward of whoredom (p: 83) And yet can he find no footsteps of any such thing as Poligamy or Whoredom by Mr Butler:

96 That I act more like a preacher of Sodom, then of Righteousness (p: 83) Let wisemen judge, and not common Liars, whose tongues are no slaunders:

97 That Ovid was my brother Letcher (p 84) Ovid was a Poet; and Poets may lye by Au∣thority: I am a brother to no such.

98 That he hath to do with an affronted Au∣thor (p: 85) Liars may well be such; but not so of the belied.

99 That I threw dirt upon our Saviours Con∣ception and birth (p 86) If any but a Liar had said it, I should have blushed.

100 That my Questions in (p: 32) are unpar∣donable (p: 86) he means p: 30 of mine, for my tract is mispaged,

101 That my thought is so extravagant, and impious, as if one given up of God to the lusts of mine own heart (p: 87) He sees it seems a mote in mine eye, and yet hath a beam in his own:

102 A Man who is one flesh with his wife, can∣not be so in a lawful sense with another (p: 93) it must be not in a natural sense, that a man can be so with his wife, but in a mystical; and if so, then why not with two, or ten, as well as with one; is the Man a blockhead? or is he Knavish?

103 That I have falsely alledged the customs of the primitive Church to defend my practice (p: 95) but he cannot say wherein, I have so falsifyed.

104 That I am guilty of Blasphemy (p: 87 So the Jews falsely said of our Saviour; when there was not one syllable to be produced that was like it.

Such are his Centiloquy of Lies, and False∣hoods; which together with his bald Billings∣gate ribauldry, and the abundance of his nothing to purpose, and false Consequences, like Chaff winnowed from the Wheat; What will all his scribling amount unto? And yet be there any the least force of sense, in any of his bab∣ble, that looks like matter of proof, I have comprehended it by way objection, in another tract which I am printing, by way of Expla∣nation of that Concubinage which I justify, oc∣casioned partly by this bauling babler, and especially for satisfaction of grand-jury men, and all rational Gentlemen that shall enquire thereof; not reckoning his frothy stuff worthy of the name of an answer to my little tract, or deserving the honour of a Reply: But ra∣ther to be dealt with as the Scythians did by their presumptuous Servants, whom their wives had received into bed in their absence: The proud Servants in warlike manner appeared in the field against their masters returned home from Foreign Conquests: But the brave Masters not once drawing a Sword, shewed only their hand whips, which the dastardly Servants no sooner saw, but their hearts were in their Mouths, and they all took to their heels: Whence I reckon, that no dispute can be fitter answer for a common liar, then to post up his lyes, for which School boys were wont to be well whipt; whence remains

no more to meddle with his dunghil froth, sav∣only to take notice in a word or two of his villainous and causeless Raileries.

In his Epist. Dedi. (p. 5) Sir, saith he, this Notion appears to me so very foul and horrid, that I think there can be no better advice given you, than that of the Apostle to Simon Magus (Act 23.22) Repent therefore of this thy wick∣edness, and pray God, if perhaps the thoughts of thy heart may be forgiven thee, &c, And again in (p. 7) of the same, he further rails, saying [Then as to the opinion that the world entertains of you, it cannot be supposed to be favourable: The worst of men abominate a lewd Clergy man & you confess your self to be accounted such, there is no way left but to confess and forsake. Much after this rate the villainous Bradshaw the bel∣wether of the high court of Justice, after he had railed on the most innocent King Charles the first, as a Tyrant, a Traitor, a Murderer, very gravely gave him much such Council as this puny wrech gives me (see the trial) And after this rate at Billingsgate, the veriest whores usually cry whore first, and will strain their throats, saying thou Thief, thou Whore, thouSlut, and the most modest commonly car∣ry away the greatest load of this sort of dirt. What I am of a blasphemer, foul, horrid, a Sorcerer, or a lewd Clergy man, they who know me will hardly believe such a black∣mouth'd wretch; and they who know me not

will as uneasily believe the words of a man of darkness, who is ashamed of his name. Our Saviour in such a case, tho' the High-priest charged him with blasphemy, and rent his cloaths in contempt of him, and the People scor∣ned him, and spit on him; yet like a dumb sheep before the shearers answered not a word (Mat. 26.65, 66, 67. Ch. 27 14) And it matters not that I say any more, for that the searcher of all hearts knows the truth, of all cases of railery and will revenge it: Shall a man turn again and talk to a Dog that barks, or kick again, when an Ass begins and kicks first? He com∣pares me to an avowed Debauchee, a play house Beau (p 1) And upbraids me with titillution, and making provision for the flesh, and want of prayer, &c. unto which of the Saints wilt thou turn saith he (p: 11, 12) Even so Eliphaz the Temanite upbraided Job Ch. (5, 1 and 154) But he belied him; he chargeth me with down right Lust, and compares me with John of Leyden (p 18) And thus the hired Orator Tertullus said of St Paul, we have found this man (said he) a pestilent Fellow, and a seditious man and a great ringleader of Schism (Act 24 5) and yet all he said was meer stuff, and downright lies: And now what shall I say to these things? Should I answer him in his own language, wise∣men would say, of me, that I am like him, and yet something must be said saith the wissman lest he become wise in his own conceit (pro: 26

4, 5) thus have I said enough, as to his rai∣lery; next of the abundance of his scribble about nothing to the purpose:

The promised designe in the Title pa: was 1st to disprove Concubinage and Poligamy:

2ly To assert a Divine Instistution of Mar∣riage between one Man and one Woman only:

3ly To answer a Book writ by John Butler B.D. for which he was presented, And 4ly to prove that his Book was worth one Shilling. But lit∣tle or meer nothing of any of these 4 things hath he performed. Now upon these four sub∣jects he hath scribled over in his Book and Ep: 110 pages, or near 7 Sheets of paper, whereof most of it consists in idle wast of Paper, to lit∣tle or no purpose; as fit for no mans use but Soap boilers, Tobaccosellers, Grocers and such like people as have more use for the paper, than the writing therein: For first, I have collected thereout, a Centiloquy of lies, which together with the circumstances thereto appertaining, may take up three parts in four of his Book: Now out of all these besure, can be collected no proof for any of his four Subjects: Had they been printed together, as a little book I have seen when I was a School Boy, called an hundred merry tales, perhaps it might have fetch'd a penny a Book, but what's one penny towards twelve? And yet these are filthy lies, and not worth the name of merry tales: Or had they come forth as Aesop's Fables, as so

many imposible stories, but yet containing mo∣ral truths, it might have saved his leaves from lighting Tobacco at least; or had it savour'd of Ovid's Metamorphosis, as a monstrous and bouncing Romance, yet graced with poetical story; it might have pleased some people who have nothing else to do but to read now and then a line, and so sit down and laugh. But these are the worst sort of lies, like the Devils stories, told for truth, on purpose to deceive: Now the fourth part of the Book be∣sides the lies, is much of it taken up in Raileries And no People of fashion care to hear scoulding excepting the trade drivers at Billingsgate, but then the mischief is, the book is not calculated for that Meridian, and yet we have sometimes 3 or 4 pages together of nothing but Railery. the lies also are all for the most part stufft with railery, so as Railery is the greatest lecture in the whole book: Now besides all this, we have much of Tautology, and non sequitur's taking up a deal of room, and besides all these we meet with many pages together of ramb∣ling discourse, of no use at all but to stop bot∣tles, as particularly from 68 to the end is of very small use, excepting that the Bear took a plea∣sure to lick her own Whelps: I here say the Authors name is Salt: But if so, it has lost its savour; and they say too, it is of the Epicene Gender, both He and She, in good time▪

FINIS.