A fourth Calumny is this. He had first blamed two Parties that they came biassed to the Assembly; I answered, How then shall he make himself blameless who came biassed a third way, which was the Erastian way; and that for our part we came no more biassed to this Assembly then the foreign Divines came to the Synod of Dort, Alexander to the Council of Nice, and Cyril to that of Ephesus, and Paul to the Synod at Jerusalem; but now page 6. 7, instead of doing us right he doth us greater injury, for now he makes us biassed not only by our own judgements, but by something adventitious from without, which he denieth himself to be, (but how truly I take not on me to judge: beholders do often perceive the biassing better then the Bowlers) yea he saith, that I have acknowledged the bias, and justify it. Where Sir, where? I deny it; Its no bias for a man to be settled, resolved, and engaged in his judgement for the truth, especially when willing to receive more light, and to learn what needeth to be further reformed. Hath he forgotten his own definition of the bias which he had but just now given? But he will needs make it more then probable by the instances which I ⟨p. 22⟩brought, that the Commissioners from Scotland came not to this Assembly, as Divines by dispute and disquisition to find out truth, but as Judges to censure all different opinions as errors; for so came foreign Divines to Dort, Alexander to the Council of Nice, Cyril to Ephesus. Is it not enough to slander us, though he do not for our sakes slander those worthy Divines that came to the Synod of Dort, Alexander also and Cyril, prime Witnesses for the truth in their days? could no less content him then to approve the Objections of the Arminians against the Synod of Dort, which I had mentioned page 33? but he gets not away so; the strongest instance which I had given he hath not once touched: it was concerning Paul and Barnabas who were engaged (not in the behalf of one Nation, but of all the Churches of the Gentiles) against the imposition of the Mosaical Rites, and had so declared themselves at Antioch before they came to Jerusalem. Finally, whereas he doubts, though not of our willingness to learn more, yet of our permission to receive more:
A fourth Calumny is this. He had first blamed two Parties that they came byassed to the Assembly; I answered, How then shall he make himselfe blamelesse who came byassed a third way, which was the Erastian way; and that for our part we came no more byassed to this Assembly then the forraine Divines came to the Synod of Dort, Alexander to the Councell of Nice, and Cyrell to that of Ephesus, and Paul to the Synod at Jerusalem; but now page 6. 7, instead of doing us right he doth us greater injury, for now he makes us byassed not onely by our owne judgements, but by something adventitious from without, which he denyeth himself to be, (but how truely I take not on me to judge: beholders doe often perceive the byassing better then the Bowlers) yea he saith, that I have acknowledged the byas, and justifie it. Where Sir, where? I deny it; Its no byas for a man to be setled, resolved, and ingaged in his judgement for the truth, especially when willing to receive more light, and to learne what needeth to be further reformed. Hath he forgotten his owne definition of the byas which he had but just now given? But he will needs make it more then probable by the instances which I ⟨p. 22⟩brought, that the Commissioners from Scotland came not to this Assembly, as Divines by dispute and disquisition to finde out truth, but as Judges to censure all different opinions as errours; for so came forraigne Divines to Dort, Alexander to the Councell of Nice, Cyrill to Ephesus. Is it not enough to slander us, though he doe not for our sakes slander those worthy Divines that came to the Synod of Dort, Alexander also and Cyrill, prime Witnesses for the truth in their daies? could no lesse content him then to approve the Objections of the Arminians against the Synod of Dort, which I had mentioned page 33? but he gets not away so; the strongest instance which I had given he hath not once touched: it was concerning Paul and Barnabas who were ingaged (not in the behalfe of one Nation, but of all the Churches of the Gentiles) against the imposition of the Mosaicall Rites, and had so declared themselves at Antioch before they came to Jerusalem. Finally, whereas he doubts, though not of our willingnesse to learne more, yet of our permission to receive more:
