It was not any supposed Worth in these Papers , which moved me to consent to the publishing of them . But because our Romish Adversaries had the confidence , openly to triumph in City and Country , ( though I hope without ground , ) as if their Champion Master Dempster , had left , not me only , ( which had been no great matter , ) but also the Religion of PROTESTANTS , at a great losse and disadvantage . Who , Who am I , the meanest of the thousands of ISRAEL , that any infirmities of mine , whether supposed or reall , should be charged on so GLORIOUS a CAUSE , which is the invincible Truth of the Most High GOD , & may bid a defyance to all the Goliahs and Hoasts of Romish Philistins ? Hath not the Reformed Religion , stood as an impregnable Rock against all the assaults both of Speculative and Pragmatick heads and bloody hands , which have been kept at worke these many years , in opposition thereto by the See of Rome ? Who then , that is but one remove from madnesse , can imagine that the insignificant scufle of this Iesuit should endanger it ? I freely confesse , what I have said , or can say , is infinitly below the dignity of the CAUSE which I mantaine , yea , and exceedingly short , of what eminent Lights in the Reformed Churches have said , and can further say in behalfe of our Religion . Must it not argue either height of prejudice , or pitifull shallowness , to impute whatsoever deficiencies of such an one as Me , to Religion it self ? Wherefore Reverend , Learned , Pious & Iudicious Persons , ( with whome I did communicate all these Papers when they were exchanged , ) have judged it sit , that all should be faithfully published , that the World might have a new demonstration , on how small grounds ( to say no worse , ) our clamorous Romanists can triumph , as if they were more then conquerours . Well may that saying of Austin , in Psalm . 32. Be accommodated to them , Non remanet iis nisi sola infirmitas animositatis , quae tanto est languidior , quanto se majores vires habere aestimat . There only support is , the infirmity of an high or overweening stomach , which is so much the more feeble , as it overvalueth its own strength .

It hath been the usuall artifice of Hereticks , when they could not conquer Truth by their captious argueings , to load the assertors thereof with reproaches . Austin complained of such dealing , both from Pascentius , a champion of the Arrians , tom . 2. Epist. 174. As also from the Donatists , tom. 7. in Epist. ad Donatist . post collat. What wonder then , though Romanists who are so Hereticall in their Doctrines , be Acted by the same Calumniating Genius ? Learned Doctor Prideaux , lect. 9. de visib . Eccles . § . 11. Hath been at the paines to present his Reader with a multitude of instances of most impudent Calumnies , wherewith Romanists have aspersed faithfull witnesses of truth . I will not rake in that dung-hil . Only let me remember you , that Romish practises of this nature were long agoe so known to the World , that learned Doctor Featly , before that he and Doctor Francis Whyte , engaged in their disput with Fisher and Sweet , two Iesuits , could easily presage and foretell to the pitcher of the field , that whatever were the issue of that combat , and at whatever disadvantage the Iesuits should be left , yet he and his Colegue Doctor Whyte , should be conquered in effigie , and led in triumph in many a Pageant at Doway , Bruxels , Rhemes , and Rome , as afterwards fell out . Yea so impudent were the Romanists , that Doctor Weston told at Sainct Omers , to a Protestant Lord , who had been present at the disput , viz. to the Earle of Warwick , that the two Iesuits had acquitted themselves so admirably well , and with so much advantage to the Romish interest , that two Earles , and an hundreth Auditors were gained to the Church of Rome , and of these Earles this noble Lord to whom the Doctor spake , was affirmed to be one ; who could not but smyle as these ludibrious Legends . For the Earle well knew , there were not near an hunder persons present at the Conference , nor one PROTESTANT staggered thereby . Yea , the person for whose satisfaction that conference was principally intended , though before he had his own doubts , yet after the debate , professed that he was fully resolved as to the Reformed Religion . All this is testified by judicious Doctor Featly , in the Relation of that Conference . Should it then seem strange to any , that the tristing debate wherein I have been lately engaged with this Iesuit , hath been so grosly misrepresented by men of these principles ? Who could have expected any thing else ? Doe men gather grapes of Thorns , or Figs of Thistles ? Yet as to my own particular interest , I could have borne all their reproaches , remembring that of the Ancient , Quisquis volens detrahit famae meae , nolens addit mercedi meae . But judicious Lovers of Truth finding Religion it self to be thrust at through my sides , laid bonds upon me to give the World a faithfull account of that whole transaction ; though otherwise , I could willingly have destined these poor Papers , so farre as they concerned me , to perpetuall silence .

Since therefore , Very Honorable , this scufle with Mr. Dempster fell out under the intuition of your Authority , I judged it incumbent to me , to present you with this brief ensuing account thereof . As you in your Civil Capacity , and we your Ministers in our Ecclesiastick Lyne , travelled to suppresse Error and Vngodlynesse in this CITY , We had frequent opportunity to deal with Persons of a Popish perswasion . When we did demonstrate to them that the present Romish Religion was False , Impious , Idolatrous yea , and ( notwithstanding all its high pretences to Catholicism , ) grosly Schismatical . These poor straying Soules , being nuzled up in ignorance by their Romish Guides , under a pretence of the Implicit Colliar Faith , could make little other Reply , then that , though they could not answere us , yet there Priests and Learned Men could argue the matter to the full . We often in compassion to these misled Persons told them , that not the Priest only but the People also should be ready to render a reason of the hope which is in them with meekness and fear . 1. Pet. 3.15 . That though the seduceing Priest shall receive a larger measure of Damnation , yet misled Soules who wilfully persist in their Error , when truth is convincingly proposed , will also Dye in their sins . Ezech. 3.18 . Matt. 15.14 . And therefore , that it highly concerned them to examine the proposalls of their Priests . We did adde likewise , and I hope without vanity , that had we opportunity of speaking with these Learned Men , of whom they talked so bigly , we should be ready to give a rationall account of the Truth which we professe , and of the Falshood of Popery . Hereupon ( as we have since been credibly informed , ) after many Consultations betwixt the chief persons of the Romish profession in this Place , and traffiquing Missionaries , Mr. Dempster was chosen as the Champion who should encounter the Ministers of ABERDENE , whom they concluded to assault by a supprizall .

When the Popish Party are about this secret contrivance , it fell out , that as I was preaching upon the Doctrine of Repentance , from Acts 17.30.31 . I gave this transient advertisement to my hearers , That the Popish Doctors had not only corrupted the dogmaticalls of Christianity , ( as we had frequently demonstrated , ) but many of the Practicalls also . I did instance from the Subject matter which I was handling , that many of their great Doctors doe teach , That when a man hath sinned haynously , he is not bound to repent presently , in so much , that their great Cardinal de Lugo , tract . de paenit . disp. 7. sect. 11. § 1. num 169. speaking of this Doctrine , sayes , that it is Sententia verior & communis jam omnibus Theologis uno vel altero recentiore excepto . That this Doctrine is now received by all their Divines , except one or two Neoterieks . Nay , great Doctors among them , as their famous Vasquez , tom. 4. in 3. part . quaest. 86. dub . 6. Mantaine , That the precept of Repentance binds only , per se , in articulo mortis , In the article of Death . I shall not here mention other of their absurd Positions in that matter , whereof I have given some account in my Reply to the Iesuits eight Paper , page 158. 159. &c. The discovery of this their Doctrine concerning Repentance , which hath so direct a tendencie to Ungodlynesse , seemed to have such a reflexion on their Popish Religion , that a Gentle-Man of that Profession ( whom I doe very greatly honour , and whose Conversion I sincerely wish , ) judged himself concerned to send a challenge to Me by a friend : Shewing That he wondered why I should thus wrong their Doctors ; yea , he was so confident of my mistake , that the Messenger said , that he promised to turne . PROTESTANT if I would make good what I had asserted . I told the Messenger that I was sure of a Convert , if the Gentle-Man would stand to his word , and if he would be pleased to come to my Study , his own eyes should be judges , whether I had wronged their Authors .

Within a few dayes hereafter , when the Secret contrivance ( as seemes , ) was ryp , and Master Dempster with much study had put his Syllogisme into its goodly frame , and committed it to writing , ( only the misery was , that he forgot to study the Confirmation of either of the Propositions thereof , ) the Gentle-Man of whom I was lately speaking , accompanyed by another of that Profession , was pleased on the 18. of Aprile 1666 : to make Me a visit , my Reverend & Learned Colegue , Mr. GEORGE MELDRUM being then with Me. He did bespeake us both to this purpose . You may remember , ( said he , ) that you have said in conference with persons of our Profession , that you would not shunne to argue the Controversies of Religion with any of our Learned Men , and now you may have opportunity of a free communing with a Catholick Scholer ( so the Iesuit was designed , ) at my Lodging , if you be pleased to goe along with Me. We answered , that we were not unmindful of what we said , and should be as ready through the help of GOD to performe , whensoever occasion did offer . But I behoved first to answere another challenge sent by him to Me ; some dayes befor , as if I had wronged Popish Authours cōcerning the Doctrine of Repentance . And therefore , I offered presently to make good what I had affirmed as to that thing , by produceing their own Authours . But he would not so much as speake to that particular : Only he insisted upon the other Proposition . Whereupon we told that we should never decline a communing , either upon that particular , or any other Question of Religion with any person whatsoever . But because such Conferences might be exceedingly misrepresented , it were ●●ed●ul that Circumstances were cautiously ordered . It was therefore agreed upon by mutual consent , that there should be none present but six of either side , and all to be silent except the Disputants . Yea , the six which should be of the Popish side , were by name expressed . The day being now farre spent , and the advertiseing of our Friends requiring a time ; it was also condescended , that our meeting should be to morrow in the afternoon , at this Gentle-Mans Lodging . When we had given notice to some discreet Persons of Our Religion , concerning this challenge , they looked upon the place as unfit , upon many accounts . Wherefore I wrote a letter , desiring the meeting might be at some other place , especially , where bookes might be at hand , if any testimony which we cited should be denyed . But when we were so far from obtaining this , that our desire was interpreted , as if we were declyning the Conference , and distrusting our CAUSE . We resolved to goe to the Gentle-Mans house upon whatsoever disadvantage , takeing along with us no more then the definit number of Persons eondescended upon . When we came into the Lodging , we found ( contrary to promise , ) a great multitude of both Sexes .

The Champion ( whom we afterwards understood to be Mr. Dempster Iesuit , ) being set in a great Chair at the head of the Table , and a Popish Youth , who had been educated at the Scots College in Paris at his elbow ; as a Scrivener , ( who was none of the Persons communed upon , ) we complained of violation of promise , in bringing us to such a publick Convention , which in the end proved tumultuary , The clamours of the Excommunicated Women being louder then the Iesuits Arguments . The Iesuit answered , that was but a circumstance . But it was replyed to him , that PROTESTANTS had too many dear bought experiences of the Perfidy of Papists . If they were not faithful in Circumstances , we had cause to jealous them much more in Substances .

This passing . I publickly declared before all present , that I had received from such a Gentle-Man two Challenges , One , as if I had charged upon Popish Doctors eoncerning Repentance that which they doe not mantaine . The Other , to debate the Controversies of Religion with this person , who appeared as Champion for the Romish interest ; Which my Reverend Colegue and I were ready to doe , not against him only , but against the whole Conclave of Rome , if there present . As to the first , I repeated to the Iesuit , what I had charged upon many of the chief Doctors of the Present Romish Church , concerning the Doctrine of Repentance , viz that they mantaine , That when a man hath sinned haynously he is not bound to repent presently . And required him , as one whom I presumed to be acquaint with their writings , to declare , whether it was so or not ? And if he would deny it , I offered instantly to prove it against him . The Iesuit answered he came not either to answere Questions , or Objections against the Romish Religion ; but only to impugne the PROTESTANT Religion . It was Replyed to him , we were not affrayed of his Impugnations , but matters behoved to be managed orderly . The Religion which we professe , being not only the Truth of GOD , but also established by the Law of the Land ; We could not betray our Trust , by suffering it only , or in the first place to be impugned . But he should have all , which in Reason or Iustice could be desired . Let him answere us either two or six Arguments against Poperie , we should answere as many propounded by him against the Religion of PROTESTANTS . And this previous question concerning Repentance , being of a matter of fact , might soon be at an end . So as not to impede the General discuss of the Truth of Religion . But the Iesuit peremptorly insisted upon his Declinatur , That he would answere nothing , neither Question nor Argument , but only impugne

Here it pleased a Grave & Iudicious Person , who lately before had born Principal Charge in the Magistracie of this Town , G. G. P. ( whom we found in the Lodging with others at our coming , ) to interpose himself thus . I am a PROTESTANT ( said he , ) nor have I any scruple concerning my Religion , yet I could willingly hear the controversies of Religion fairly debated . But I cannot be witnesse to have the PROTESTANT Religion only called in question , or in the first place . But it seemes a most just and reasonable proposal which is made , that so many objections be first moved against the Popish Religion , and then as many against the Religion of PROTESTANTS . This the Iesuit pertinaciously declyned , stil affirming that he would only impugne . Whereupon our PROTESTANT Friends thought it was fittest for us to be gone . And indeed we were once at the door removing , untill these of his own Party being ashamed of his tergiversing , perswaded him at length by their importunity first to be Respondent .

We returning , ( and the Iesuit shunning to debate with my Reverend and Learned Colegue Master GEORGE MELDRUM who had offered to impugne him , ) the Iesuit was againe desired , First to Answere to the Question of fact , concerning the Doctrine of Repentance , and then Arguments of more general concernment should be propounded . But he refuseing to answere to that question , unlesse it were framed into an Argument against their Religion , I told that for gaining of time . I would frame it into an Argument against their Religion , though it would oblige Me to a more general accusation of their Church , as to that particular , then I had delivered in the Pulpit . Yet to extort an Answere from him I would doe it , hoping afterwards to have liberty granted , to propound other Arguments against their Impious , and Idolatrous Religion . The Thesis which I undertooke to prove , was , That the Popish Religion is Impious . My first Argument was framed after this manner :

The Religion which teacheth , that when a man hath sinned haynously , he is not bound to repent presently , is Impious .

But the Popish Religion teacheth , that when a man hath sinned haynously , he is not bound to repent presently .

Ergo , the Popish Religion is Impious .

After that this Argument was several times repeated to the Iesuit , he denyed the Major . Whereupon I tooke Witnesse of all that were present , but especially of the Gentle-Man who had sent the challenge to Me , that the Iesuit had admitted the Minor , viz. That the Popish Religion teacheth , that when a man hath sinned haynously , he is not bound to repent presently ( Which was the only thing which I intended to have cleared by this Argument , and was more then I had affirmed in Pulpit , of that particular , ) And that he only denyed the Major , that it is an Impiety to teach so . Then I would have been at the propounding of a new Argument . Had not he and that Party , as seemes to drive of time , and to keep Me from propounding other Arguments against their Religion , by their clamorous outcrying , cōstrained me to insist on that which I never intended , namely , The confirmation of the Major , which of it self , might seem evident enough to any who had any sense of Godlynesse . It would be too tedious in this Epistolar discourse , to rehearse to your HONOURS all that was said in Confirmation of that Major . Only I shall briefly relate to you the Result of it . The Iesuit in end was reduced to say , That when a mans Soul , or Body , or his Neighbours Soul are in extreme danger , he is not bound presently to take care of any of them . Which whether it savour of Atheism , intelligent Christians may judge ? Yea some of the Hearers , who were not called by us ( speaking of that busines , ) could make no better Apology for the Romish interest , then to say , That the Iesuit behaved himself like one who resolved to betray the Romish Cause .

Then I propounded another Argument , which indeed was the first that I designed against their Religion , ( the former being only occasionally put into a Syllogistick frame to extort an answere from him , in reference to the Matter of Fact , whereof I had been challenged , ) after this manner .

Though the Iesuit would make no Answere at all to this Argument , yet I proposed a Confirmation of the Assumption , ( which was the only proposition , which he could deny , ) from the Tridentin and Florentin Canons , which make the efficacy of all Sacraments to depend upon the intention of the Priests who officiat . From which it followeth , that seeing they cannot have Certainty of Faith concerning the Priests intention , all certainty of Faith must be overturned in their Religion . They cannot certainly know who is Pope , Bishop , or Priest , ( Ordination with them being a Sacrament , ) or who is Baptised ; and consequently , they cannot know who is capable to be a Constituent member of a Council , or to celebrat the Eucharist , and so they cannot have certainty of Faith , that their Hosty is transubstantiated , even according to their own Principles , of that they have either Pope , or Council , on whose Authority to build their Faith . To this Argument , the Iesuit refused absolutly to answere , desiring that he might have liberty to impugne . But it was replyed to him , that my Argument was already tabled , to which if he would answere , I should answere him other two according to my first proposal . And this was so much the more reasonable , because my first Argument , as I ever declared , was only to extort a declaration from him , concerning a matter of fact . Sundry also of our PROTESTANT Friends , ( without whose advice , I resolved not to move in a matter of such publick concernment , ) advised that I should admit of no Arguments from him , unlesse he would answer this Argument which I had last proposed . But still he persisted in his Refusal to answere my Argument . Whereupon it was told him , neither would I admit of any from him , untill that which I had propounded were answered . Yet had he been very zealous to impugne , might he not at lest have vocally propounded his Argument ? Did I not propound a second Argument against him , and hint also at the confirmation of the Proposition , which might have been questioned , though he refused to answere thereto ? Could I stop his mouth , more then he could mine ? All he did was to hold a Paper in his hand , ( wherein it seemes , he had his poor naked Syllogisme , ) and to call upon the Scrivener to writ . But he never told what should be writen . It is generally supposed , and I believe truely , that the Paper which the Iesuit had in his hand , was the First Paper which he transmitted to me the next night , and is in my Reply thereunto , I hope sufficiently examined . It resembled every way his first Paper , which I have by me , and it is more then probable that his first assault would be with that long studyed Achilles , especially , seeing in all his following Papers he could never frame one Syllogism more .

Matters being at this point , the Iesuit said he would send a writen Paper to me , which I told him , by the help of GOD , should be answered . Hereupon these ensuing Papers betwixt him and me were exchanged , which I shall submit to the candid censure of the unprejudiced Reader . Only the tenth and last Paper was not transmitted to him , the occasion whereof was this . Shortly after the Iesuit sent to me his tenth Paper , dated May 14 1667. He got out of the Nation . A Reply to it was lying drawn by me in Iune 1667. And when I was intending to transmit it to him , severall Persons did advertise me that he was gone over Sea ; yet , as afterwards I perceived , they made the rumour to goe , that he was gone , sometime before he was really gone , to make me ( as seemes , ) lay aside thoughts of returning an answere to his Tenth Paper . I thereupon desired to be advysed by judicious Friends , what was fit to be done in such an exigent ; whose judgements did all harmoniously concurre in this , that all the Papers should be Printed , together with a Reply to his tenth Paper , that the World might have a full account of this whole Encounter , which had been so much noysed abroad . Though I had a great aversation from appearing in Print , especially , with such trifling Papers , yet in end the Importunity and Authority of Friends prevailed . And the rather because the Papists made afterwards rumours sometime to goe that Mr. Dempster was dead , somtime that he was alive , so that I could not certainly know what was become of him . But whether he were liveing or dead , the Misrepresentations of this matter were still animated by the calumniating Genius of living Papists , for confutation whereof , their clamours laid a necessity upon me , to publish faithfully the Papers exchanged betwixt us .

There be some two or three things in these Papers which perhaps may seem to require an Apology . As first , It may be offensive to some that there should be so much writing on so little purpose . This can be no more irksome to a Reader , then it was tedious to me in writing . But the nauseating repetitions of the Adversary constrained me either to resume the same things , or to disdaine to give him any Answere . Yet whether I have not given to him a large enough field , had he had courage to adventure out of his trenches , others may cognosce . This I confesse was one of my tentations to chastise him some-what sharply . least peradventure I might afterwards be judged Socius Criminis .

It may Secondly be enquired , why I was not as speedy at all times in my Answeres to him , as he was to me . I believe the frequent incumbency's of duty which your HONOURS know dee weekly return on me , in School and Pulpit , might sufficiently apologiz for me in this matter . But I have this further to adde . At the first , upon expectation of some significancy from the Adversary , I concerned my self to use some diligence in returning my Papers , I believe not inferiour to him , though I had more to doe . But afterwards when I found nothing but frothy emptinesse in his scriblings , it became a Probleme with me , whether to answere him at all . Hereupon I would purposly throw by his Papers for a time . But lest my utter silence should make him overvalue what he had said , I would at a spare houre , mould him an answere . When I thought of the dispatch he sometimes used , ( though yet sundry of his Papers be antedated a considerable time before they were delivered to me , ) it brought to my minde the story of the conceited Painter , who bringing a Picture to Apelles , to raise the esteeme of his Artifice , told that he had done it in so short a time . I guessed said Apellès at your great haste by your foule work . Festinans Canis caecos parit catulos . Is it not an easie matter to dispatch quick Replyes , when what is most material is answered with silent Preteritions ? Others may consider , whether the Iesuit have not demeaned himself as it 's reported of the Dogs of Egypt , that for feate of being bitten with a Crocodyle , they dare not take a full draught of the Rryer Nilus , but satisfie themselves with transient lappings . Indeed his Papers and Quaker discourses , as some vvhere I have told him , required no great study . He would doe well the next time to minde that advyce of Socrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

There is a Third exception , which may be taken at the acrimony vvhich I have used in some of these Papers . I sincerely professe , I take no pleasure therein . I love rather hard Arguments then hard Words . I acknowledge the Truth of that saying of the Comick Poet , Bacchae Bacchanti &c. But there be two things , vvhich I hope vvill in great measure plead my Apology in this also . The First is , that these smart expressions had their first ryse from the Iesuit and not from me . In evidence whereof , let a Momus peruse my First Reply , if any uncivil expression be found in it : Yet what scurrilous and dung-hil eloquence the Iesuit useth in his next Paper , vvithout any provocatiō is obvious to any Reader , But next , I appeale to all rationall Persons , vvho shall peruse these Papers , vvhether he gives not just cause for smart Language , by his nauseating Repetitions , shameful Preteritions ; and impudent Calumnies , ( for vvhat I knovv , ) vvithout a parrallel . In so much , that sometimes he vvould inscribe his Papers vvith a splendid Calumny , affirming , that I had disovvned all vvhich I had said before . So he did in his sixth Paper . When these his Papers were disseminated among the Popish Proselyts , ( without my Answeres ) who tooke all the Iesuits bold Assertions for Oracles , and were ready thereupon to clamour through the Country , would not such dealing have moved the Choler of a Person of ordinary Meeknesse ? It was the saying of a great Iurist , Non irasci ob eas causas , I ob quas irasci oporteat , stultoru●● est . Yea Aristotle affirmes it to be an Act of meeknesse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And Plutarch was not afraid to say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Yet if either Master Dempster or any for him will hereafter prosecut this Debate in a Rationall and Civill way , they may be assured of as Courteous and Civil Entertainment as they shall give . But leaving these things .

I have made bold to superscribe your HONOURS NAMES to these Papers . Your known Affection to the True Reformed RELIGION , and your zeale for promoting the wel-fare of this Famo●● CITY , the Happynesse whereof is more wrapt up in the Interest of Religion , then in any Earthly concerne , suffer me not once to doubt of your Willingnesse , to undertake the Patrociny of the Truths herein asserted . The Obligations are so many and so great , which ly upon me from this CITY , and from the MAGISTRATS and COUNCIL'L thereof , especially these twenty and one yeares last bygone , wherein I have been , through Mercy , officiating , though weakly , in the publick Ministry of the Gospel among you ; beside the Personall respects which I owe to your selves , who at present doe possess the Chair , that you may justly challenge a Proprietie in all my performances . It is therefore become a Probleme with me , whether this poor Present which I humbly tender to you , ought not more properly to be termed the Payment of a just Debt , then a SYMBOL of GRATITUD ? But under whatsoever notion you shall be pleased to accept of it , I shall surely be the more deeply addebted to you . I adde no more , only the GOD of all Grace and Truth rebuke a Spirit of Errour , Prophanesse and Idolatry , which hath Alas ! fermented too too many in this Place That this City may become a City of Righteousnes , a Faithful City , wherein Mercy and Truth may meet together , Righteousnes and Peace may kisse each other , and the Cognizance thereof may be , IEHOVAH SH AMM AH , The LORD is there . I conclude with that Apostolical supplication , in behalf of you our Governours . The very GOD of Peace sanctifie you wholly , I pray GOD , your whole Spirit , Soul and Bo●●●e preserved blamelesse unto the comming of our LORD IESVS CHRIST . So prayeth he , who is

BEside the historical account of this affair , given in the Dedication , I have yet some few things whereof to advertise thee .

Know therefore , that necessity and not choyse , did put ●e upon this whole undertaking . I was provoked by solemne , challenges , first to a vocal debate , then to exchange of Papers , and lastly , by insolent clamours to the publishing of all . I believe no discreet Person will ascribe this appearance in Print to vanity : For I acknowledge the debate is inglorious , the Papers which I had to examine , being so very insignificant . I may indeed be blamed for wasting Oyle and Paines to confute such tristes . But Mr. Dempster , and what dropped from his mouth or pen , how frivolous so ever , were so admired , ( I had almost said , adored , ) by our Romish Apostats , that , had I not answered him , and published both his Papers and mine , I should have been judged by many as wanting in duty to the PROTESTANT Interest . Who in such an exigence , would not rather submit to have his labour censured as unnecessary , then to be deemed unfaithful to the Truth ?

T 's true , on whose worke had been only to state Controversies , and to argue pro and con , might have said more in a very few sheets for the satisfaction of an ingenuous lover of truth , then is said in all these Papers . But I have been constrained to follow the anomalous motion of a tautologizing Iesuits , Who could never be induced to speake to any particular Controversie . Sundry times I stated Controversies , and hinted at impugnations of Romish Doctrines , but could prosecute nothing , unlesse I would fight with my own shadow ; for the Adversary had not the confidence to speake to any particular . And besides , these Papers were not at first designed for the presse , but as privat missives to give a check to a petulant Caviller . Many things may passe in privat missives , which are hardly tolerable in tractats , designed , at the first contrivance , for publick use . So true is that saying , Aliud est uni scribere , aliud omnibus . More of my worke stood in discovering the prevarications of the Iesuit then in canvasing his Arguments . This readily will not have so savoury a rellish with thee , yet I hope it will be judged excusable in me , when the circumstantiated case , wherein I stood is considered . However , to compense this losse , I intended by way of an Appendix to have added some Arguments against the Popish Religion . As First , from its direct Contrariety to cleare Scriptures in many weighty points . 2. From its Novelty and Dissonancy from the faith of the Ancient Church , notwithstanding the vain and deceitful pretences of Romanists to Antiquity . 3. From the manifold and grosse Idolatry established thereby . 4. From its Contrariety to Catholick Vnity , and the Schismatical constitution of the present Romish Church , though Romanists have the confidence to glory , as if they were the only Catholicks . 5. From the Impious reproaches , which Romanists and the Present Romish Religion doe throw upon the Holy Scriptures . 6. Because the Popish Religion is greatly injurious to the Satisfaction and Merits of our Blessed REDEEMER the LORD IESVS CHRIST . 7. Because Poperie overturnes all certainty of divine faith , or rather ( to use the expression of learned Mr. Pool who hath given a blow at the root of the Romish Church , ) because of the Nullitie of divine faith in the Romish Religion . 8. Because many of the Principles of Popery have a manifest tendency to practical ungodlynesse , and particularly Iesuits ( who are as it were the soul of the present Court and Church of Rome , and the chief Emissaries for promoting the Romish Interest , ) doe mantain principles opposit to sound Christianity and Mordlity . Yea , there is scarce one Command in the Decalogue , whereof grosse and impious ●olations are not justifyed by these Men , I whereof a considerable account is given to the World by many learned Authours both PROTESTANT and Popish . 9. Because of the sinful means whereby the Popish interest is supported and propagated . 10. Not to mention more at present , because Popish principles , at lest as improven by the Iesuited party , are highly injurious to the Soveraigne authority of Princes . I purposed with-all , to have examined some of the most Popular Sophlsms wherewith Romish Missionaries assault unstedsast people . But finding that these Papers had swelled to such a bignesse , I thought fit to wave the foresaid particulars at the time , and the rather , all these being judiciously handled by Persons of eminent Learning and Piety . Yet if I be providentially drawn to a further prosecution of this debate , I may then perhaps resume some thoughts of this nature .

I could willingly have deleted some smart expressions , which the unhandsome dealing of the Iesuit extorted from me . If I know my own genius , I take no pleasure in Altercations . I would rather contend with an Adversary in civilities . It hath often been My desyre , if at any time I should be engaged in a Polemick debate , that it might be My lot , to deale with an Ingenuous person , who laying aside personal Criminations , cowardly preteritions , and Childish tautologies , would fairly and yet vigorously prosecut the debate , which would be both recreative to Dis●●tants , and satisfying to the Reader . But when I discerned My present Antagonist to be of a contrarie disposition , as to all these , it did not a little perplex me . For should I have disdained to answere him . Our Romanists would have cryed out , that his papers had been unanswerable . If I did bestow an Answere upon him , it was easie to presage , that I should wast more time and paper in chaslising him for his prevarications , then in examining his Arguments . This Dise●●●a troubled me more then all the Iesuits Argueings . But now , had any thing been expunged in these papers , the clamorous Papists would exclaime that I had not published the papers which were exchanged betwixt us , but had substituted new papers in their place , and so I had lost my chief designe , which was to give a real acount of what had passed . Wherefore these unpolished lines , must suffer the fate of going abroad in their Homelie and Native dresse , as they first dropped from me , currente calamo , without Alteration , Addition , or Diminution , so farre as could be attained by ordinary moral diligence . I must adde this caution , lest a Litigious Adversary should object to me any petty escape , either of the presse , or Amanuensis . For other alteration they have suffered none .

I studyed such faithfulnesse in transcribing my papers , that I have not so much as englished one sentence which was not englished in the original papers transmitted to the Iesuit . Albeit the englishing of sundry testimonies , would have rendered the papers more grateful and more useful to many Reader . The like Iustice I have done to the Iesuits papers . For what ever be the Tenet of Romanists , De fide non servanda Haereticis , yet we PROTESTANTS hold it a cryme to deale unjustly with an Enemy , with an Heretick , yea , with a Iesuit . There is no Alteration wittingly made upon either word or sentence of any of his papers , safe only that the PRINTER hath been at the paines to correct many of the grosser trespasses in their Orthography . He craves pardon for some few errours which have escaped him , such as page 80. line 14 GGD for GOD , and page 179. line 6. moir for mor. But for these two unwilling escapes , ( and if there be any more of that kinde , ) he hath corrected many more then fourty times two grosse errours , which one would wonder how they had dropped from the penne of a professed Scholer . The PRINTER judged not himself obliged to correct all . So that sundry absurd errours doe yet remaine by which thou mayest guesse , what papers thou should have had , if no correction had been used . I may sincerly say by this Edition , I have neither bettered my own papers , nor wronged the Iesuits . Nay the Iesuits have received a considerable advantage by the correction of many Orthographick trespasses .