A CENSURE OF THREE Scandalous Pamphlets. 

I. A Defence of Dr. Crisp, against the Charge of Mr. Edward's of Cambridg, by Esquire Edward's in Wales.  
II. Reflections on the Authors of the late Congregational Declaration against Antinomianism, and Trepidantium Malleus, by the A. Club.  
III. A Sermon preached Jan. 30. last, by Canon Gilbert in Plymouth, with a tedious Preface of Mr. J. Y.    
Haud timeo, si jam nequeam defendere crimen  
Cum tanto commune viro.  Vlys. Gen. 19.7. 
I pray, Brethren, do not so wickedly.  
LONDON; Printed, and are to be sold by A. Baldwin in Warwick-lane▪ 1699.   


A Friendly Epistle to Esquire Edward's, concerning his Defence of Dr. Crisp, against the just Charge of Mr. Edward's of Cambridg, that Orthodox, moderate Conformist.  

GREAT SIR,  
THAT you are a Gentleman, a studious one, and of unusual Accomplishments, natural and acquired, cannot, and therefore shall not be denied, but cheerfully granted by me. I meddle not with your late large Book with its superfluous Branches, Baxterianism Barefaced, for which fault Dr. Chamry was against its publication, as we are credibly informed. I, and other zealous Anti-Baxterians, are both troubled and ashamed, when we see,  
1. That any Advocate for Dr. Crisp should thus appear against Baxterianism: For which sound Calvinists will give you no thanks, knowing you often oppose not Error with Truth. You confirm these Men in their Notions, when they read your more wild ones.  
2. That you in that Book drop such words as these. They (the Baxterians) like the Writers against Dr. Crisp, mistake men's sense, and misrepresent their words— Thus you became rather their Compurgator than Censurer.  
3. That you should charge Mr. Baxter as a Writer against sound Conformists, and Nonconformists, about Justification, etc. and yet vindicate Dr. Crisp much more corrupt than he, and more opposite to the Authors you cite. This fills us all with amazement, that you so strangely forget yourself.  
4. That you have imposed on us in citing some Authors against Mr. Baxter; particularly Bishop usher's Body of Divinity, p. 58. when it is well known Bishop Usher told Dr. Bernard on his Deathbed: He was not the Author of that Book, but that much of it was taken out of Mr. Crook 's Catechism. That there were excellent things in it; and if any one would be at the pains to cut off some Excrescencies, and make some good Additions, he might take the credit of the whole. See Bishop usher's Life. By the way, was it like a Disputant to write against Mr. Baxter's Doctrine of Universal Redemption, to tell us plainly, That you never saw that Book of his bearing that Title, though you heard it was printed since his death? Yes, by Mr. Read. Again, you bring in Mr. Baxter's Objections, Christ did not for us do the Duty of a Husband, or Wife, or Father; and cite Mr. Traughton to less purpose, when you might do it to better. P. 116. Christ (says that blind seeing Man, that had the Eyes of Angels, though not of Cats and Dogs) was habitually disposed to do all the Work, and perform every Duty for us in that Relation in which it pleased the Father to put him, and this was virtual Obedience, etc. Luther. Rediu. Part. 2. Was not also your tedious, endless Citation of Mr. Herbert Palmer's Memorials of Godliness inexcusable? Almost all the Book. You say he was an old Presbyterian Puritan, and an abhorrer of Baxterianism, which, say you, is a Paradox among some, though not all of them. Why a Paradox? I know not above four Baxterians among the Ministers in a County, where once Providence cast my Lot.  
5. That you seem to treat Mr. Baxter with less rudeness than Mr. Edward's. What, is an unexceptionable Calvinist worse with you than a Neonomian? And, which is worse, you damn the Baxterians, and little less Calvinists, as if lost by a Covenant of Works. Yet we are glad, seeing you would meddle in these matters,  
1. To see so many good Strokes in that Book, and in a better Style than in some other Books. Many things you mention are too bad, too true: You say right of Barkly the Learned Quaker: He linked the Papists and Baxterians together, and himself with both, about Justification, P. 22. Let others answer for themselves, and, Master, this is not my Work.  
2. That you are so good an Example to our Gentry, who spend their time in Pleasure, Hunting, Whoring, Drunkenness— When you are so sober, so serious, so contemplative, I take you to be a pious but melancholy Man.  
3. That you are so zealous against Quakerism, in your Comparison between Quakerism and Baxterianism.  
I hope now the fit or temptation to turn Quaker, so much talked of, is over. I leave that Book, and apply myself to you about your Defence of Dr. Crisp against Mr. Edward's of Cambridg bound up with it.  
You, Sir, call this famous Divine (and so all of us that own the sound Doctrine he pleads for) a Self-Justitiary— and tell us, That the Truth, and that in Fundamentals, hath been from Dr. Crisp 's Works, maint●…n'd and defended fully. That Mr. Edward's is Doctrine (Justification by Faith) justifies the Papists Charge against us of Schism from the Church of Rome and Council of Trent: and that you will maintain, that any Jesuit might unequivocally, and safely as well as gladly subscribe.— What, Man, is Justification by Faith Popery? What shall I do? To cite, is to confute; and therefore I will save the Reader's Time and Money, not to answer such little (very little) trifles. Your Discourse of Fountain Union in Election, virtual by Redemption, manifestative in effectal Calling, is unlearnedly and too much Crispianly expressed; though it is true you tell us before of being made actual Members of the Head in time. I should think, you being a sober Gentleman, had written this Book too soon after a fit of Sickness, or the Vertigo, or the Calenture; or had you been a profane Gentleman, after a Night's Debauch. P. 3. You say, Our Author (Mr. Edward's and his Jesuitical Fraternity, jumble Justification and Sanctification together promiscuously. That the Doctor (Dr. C.) separates them not, but as to their Ends and Designs. No! why, were they sanctified too from Eternity, from the Womb, in the height of all Wickedness? Manasseh, when he used familiar Spirits? Saul, when he breathed out Slaughter against the Church? What, is imputed Sanctification good Doctrine already? This is beyond Crisp. Why such a trite Proverb so often repeated, Ab Equis ad Asinos— What is it from the Baxterians to the Crispians? I pray our late Preachers of imputed Sanctification to consider, as Christ's Righteousness is so imputed to us for Justification, that no subjective Righteousness of ours can justify: So if Christ's Righteousness be imputed to us for Sanctification, no subjective Righteousness of ours could sanctify. There would be no room for inherent Righteousness, Sanctification, or Holiness, were the Elect in the height of all their Wickedness, in a state of Unregeneracy, sanctified as well as justified; was there then no spot in them.— Which our Divines apply to Justification, when Believers. You say, The whole I have seen against Dr. Crisp, will no more avail to Salvation than the Turkish Alcoran. I will make it good, should any Man be saved by the Principles of these Semi-justitiaries, his hosannah's in Heaven would be but mere hypocrisy, seasoned with a proud, pharisaical, vainglorious Spirit. Therefore, you say, Mr. Edward's in writing against Dr. Crisp, is not far from the Sin against the Holy Ghost. And, pag. 4. There is not the least tincture of common Morality in all his pitiful Pamphlets. On you go; The shaking of my Dog's Tail is more pleasing to me, because more of Integrity in it. What a comparison is here? Can you not vindicate the young Toby, but you must think of the old one and his Dog? Where are some throwing away Integrity, to the Dogs? and shall it have no better place there than in the Dog's Tail? Why no touch of the Birds muting?— They were unkind Birds that did this to Toby signior, who had once good Eyes; but to do this to Toby junior was worse, whose Eyes or Sight was never right, but a poor purblind, dim-sighted (or if you will, blind) Creature, from the Womb, or at least the Cradle. You say, Knight of the Post, Arminianizing Palate— But where is the proof? A Mentiris may serve the turn here. I hope this Censure of yours may be my Apology in vindicating Mr. Edward's, for I have charged Dr. Crisp higher than he hath done; and I assure you, without sinning against Light.  
You, and your Master, have paraphrased on some Scriptures so wildly, and that, you under the Titles of the Books, as Mr. Masters in his Spiritual House, P. 107. They set up Post by my Post, and Threshold by my Threshold. So, says he, will Men bring a Basin instead of a Font, and a new Directory instead of an old Liturgy— After all your bitterness, Who is the Rogerus Lestrangus Redivivus you writ of, you, or th● worthy Divine? But R. L. is not dead, by the way.  
With what face can you say Dr. Crisp was soun● one with Dr. Owen, and others, and with our Reformers? When it is so well known,  
1. The Assembly of Divines made a woeful Outcry on the sight of Dr. Crisp's Books, and employed Mr. Anthony Burges to answer him; whom he followe● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as much as Mr. Williams hath done, an● more than Mr. Edward's.  
2. Mr. Lob (now with God) to the last charged Crisp as a Blasphemer; who vindicated the Doctrine 〈◊〉 our Reformers.  
3. One would think you never read Dr. Owen, 〈◊〉 make him one with. Dr. Crisp. Dr. Owen in his Discourse of Justification; so much shunned that extreat that, 1. Mr. Baxter, as is famed, was not displease● with the Book. 2. Mr. Williams, ex abundanti, hat● proved, that Dr. Owen's Doctrine was most opposite 〈◊〉 Dr. crisps. 3. Our Congregational Divines have prov'● the same out of Dr. Owen's Writings, and Dr. Goodwin's; That both were Enemies to Antinomian o● Crispian Abominations, and there I refer the Reader.  
And seeing, Sir, you offer a meeting to prove Dr. Crisp's Orthodoxy, and challenge any of his Accusers to appear, I accept your Challenge; and that I wil● prove that Dr. Crisp was an Enemy to Repentance, fro● the 298, 299, 300 Pages of his Book, where he say, David sinned in having Sin a burden, etc.  
The Answers given me I laugh at, the Doctor spoke of Sorrow to desperation, to excess. No, this Sorrow was never lawful. Now the Doctor supposeth i● might be lawful before the time of Sacrifice, not after; or if after, not since the great Sacrifice was offered up. Or that David was a Type of Christ, and so Sin might be a burden to him. This was the Answer of Mr. L— to a scrupulous Antinomian, who found this Instance of David lying in the way of their cursed Doctrine.  
1. Then am I justified in my Charge, and Dr. Crisp condemned for a notorious Heretic; for if David did this only as a Type of Christ, who bore the burden of our Sins? then he did it not as a penitent Believer, or as a Member of Christ, or Child of God.  
2. Then, as the Doctor says; He is in this to be no Precedent to us. If it were lawful for David before the great Sacrifice was offered up, it is not so for us under the Gospel, For we are not, say I, Types of Christ. O Diabolism! none but the Devil and Dr. Crisp ever threw this Dirt upon true Repentance, which hath gotten a good Name among all Men, the worst of Heathens, and Men profane. I heard one of them say in the Pulpit; That David spoke not of himself, but of Christ, when he said, Mine Iniquities are gone over my head, they are a heavy burden.— I cannot look up. Some such Preachers are fit to preach on a Ladder than in a Pulpit.  
O ye adorers of this Idol Crisp; you are like them that worshipped Wood and Stone: Who had Eyes and saw not, etc. being a senseless brainless Man. And they that make such Idols are like unto them. Sirs, be Men, and do not act like Egyptians who worshipped Dogs, Cats, and Calves. I say it again on mature thoughts, Socinus preached not more dangerous, more damnable Doctrine, than Dr. Crisp. The great God pardon Mr. H—, Dr. B—, Witsius, and others, for their favourable character of Dr. Crisp, whereby they have undone many a Soul; though I firmly believe they never read over all the Book, or did it with a running eye. God forgive Mr. Williams, and Mr. Edward's too, for publishing their blind charity about the Doctor, and all on this hope, that he practised not his own Doctrine. And whereas it is often said Mr. Williams hath been the Man that hath thus heated me against Dr. Crisp; I declare nothing is more remote from truth: but I have rather heated him; and I am sure he repent of his imprudent, unadvised Charity, and I hope the  have, or will, of their greater Error here. Say next, We hope Socinus was a good Man— This were less absurd if they did.  
Mr. Hoskish in his Imputation of Sin, tells us that dreadful Story I mentioned in my Vindiciae, when I then testified against Crisp's Abominations, that in discourse he declared; Believers were not bound to be troubled for their Sins, and said, Tho David was so, he was not bound to be so, and did it for want of being better acquainted with the Covenant of Grace. I knew Mr. Hoskish well, and dare not question his Veracity.  
Good God Was ever such a Heretic, such a Blasphemer, such a foolish kind of Antiscripturist, counted a Christ-exalter till now! I have endeavoured, with others, to pull down the Walls of this Jericho, and with some success. Cursed, say I, be the Man who buildeth her Walls any more. I am ready to sweat in writing such Heresy, and dunstical Divinity, and by passages elsewhere will I prove my Assertion: If I do it not, I will beg pardon of God and the Crispians for wronging him; but if I do prove it, I c●… the Throat of Crispianism, and undeceive some of his deluded Followers who cannot believe this Charge. You take no notice of ●his damnable Heresy; vindicate him here if you can. You say, Sir, If a Man be justified before he believes, than he is not justified by Faith. Every Schoolboy will tell you, hath been is the Preterperfectence. Rare discoveries: and such may tell you, that hath is put for the Future shall be, else Christ was Incarnate before Isaiah wrote. But these, and many other things, I have considered in my Three contending Brethren, Apology; and New-Years-Gift, and thither I refer you. If Dr. Owen, say you, was not a Crispian, I know not who was. Say I, if Dr. Owen was not an Anti-Crispian, I know not who was; and this will I make good, if we meet, as before.  
You say, p. 16. They censure the Doctor for condemning Graces and good Works in the Popish and meritorious sense, and that this is the plain Grammar of all our Virulency against him.— All our Prayers, Tears, Melt, cannot make God lay our Iniquities on Christ.— A profound Assertion: When Dr. Crisp said it, Mr. Edward's replied, who ever said they did? You call him Doeg, and p. 18. say that God will remember Amalek for standing in the way of God's Israel, and that with an obliterating Remembrance. False Prophets, say you, acted by a lying Spirit. That the Man of Sin notwithstanding all his Wickedness is called his Holiness: Christ is the Lord our Righteousnest: All the Pope's professed or practical Adherents.— We have Copies of the Council of Trent fleeing about our Ears in various Pamphlets, against Dr. Crisp, or rather his Doctrine, which is the Scripture Doctrine of Justification. No Man can believe you, nor you yourself. Sir be sober, and let not your arrows flee at random. Are Calvinists Amalekites, as well as Baxterians? Doth the Pope's name make Holiness less lovely than an Archbishop's GRACE makes Free Grace so?  
Arminianism and Socinianism, say you, p. 25. lies in our Author's treachery, though he owns a commutative imputation of Sin and Righteousness between Christ and Believers. Will not the granting of this do? You say, p. 26. Most absconded Sir, your cask smells of Socinianism, etc.  
I have spent some time to consider, what makes you so waspish, and in such fits of Raving: Is it a turbulent brawling Creature at home? If so, I pity you. Some at first give them their Authority, and call for it too late. It is storied of Semiramis, she desired Ninus she might Reign in his stead nine days: he granted his supplicant Wife this thing, in which time she put him to death, and took the Government on herself. It is not safe to let a Woman reign nine Days: nine Days did I say; no, not nine Hours. Mrs. B. was too much Master at home, and would do what she pleased. Such Men must be pitied, as well as blamed.  
Now, Sir, whatever you and I differ in, I hearty agree with you in the close of your Book, of what Mr. Edward's says after his Censure of Dr. Crisp's Doctrine, That he hopes he was a good Man. This is, say you, a perfect Riddle: It is a great one too to me. Mr. Edward's, Mr. Williams, that have so said, deserve (I think) your Reprimand.  
Seeing you at last Rhyme an Epitaph on Dr. Crisp, I will think of it. Yours gins, 
Great Carbonadoed Crisp, what's now thy Crown,  
And was thy Glory here, is trampled down, etc.   
Frightful word! Carbonadoed! Where is he? Is he broiling? I should not like it, if any had made such an Epitaph, as one did on a notorious Knave. 
If Heaven be pleased, when Men do cease from Sin,  
If Hell be pleased when it a Soul doth win,  
If the World be pleased when it hath lost a Knave,  
Then all are pleased— is in his Grave.   
Carbonadoed Crisp! I cannot get the word out of my Mind; such a word might provoke one of us to Rhyme as foolishly as you, and so to deserve to be as severely reproved. Suppose I should make this Epitaph. 
Crisp did not fear to be, whilst here,  
Compunctions Enemy.  
Where he's now sent, he must repent,  
To all Eternity.  
None in the least ever professed  
This Grace to have disgraced,  
Satan alone, and Crisp his Son  
In this are both barefaced.  
He that did say, David did stray  
When Sin his burden was;  
A burden be finds Sin to be,  
And ever cries, Alas!   
Would you not say it were rashly done, and that I had made him a Carbonadoed Man as well as you.  
Come now, and let us reason together. I do acknowledge I look not on you as the worst sort of Crispians. I know you would make Dr. Crisp to speak better than he intended, and you pass by my Charge about Repentance. Because some of my Friends are offended with a passage in my last Book, That Dr. Crisp his Book was worse than the Racovian Catechism, and say it was a word of Passion, I say no, I use no Hyperbole in it, but will now prove it. Next to the Notion of a God, nothing is a greater Principle in natural, Religion than Repentance, even to bitterness, for Contempt of this God, affronting his Authority, and offering violence to the Laws and Methods of Heaven: and therefore Dr. Crisp, in scoffing at such Repentance, hath struck at one of the greatest Principles in natural Religion. Now whether God may be merciful to some Socinians (such as Mr. Fermin, and others) we are not all agreed, but we are all agreed (even, those who assert the Salvation of Heathen by the light of Nature) That none can be saved without Repentance, and bitterness for Sin. Neither can I see that I am bound to be burdened for the Sins of others; for if they be Converted, the great Sacrifice is offered up, and Christ hath born the burden: if they be not Converted, they may be Elected, for aught I know, and be converted in time. Why then, if Rivers of Waters run down our Eyes, because Men keep not God's Laws, we Sin after David in this also. If, with Lot, our Souls be grieved from Day to Day, for the filthy Conversations of the Wicked: This will not prove us to have righteous Souls with Lot, but legal Spirits. Paul's great Heaviness, and continual Sorrow in his Heart for his Kinsmen, according to the Flesh, was not commendable, but culpable. O God of infinite Patience and Goodness, whence is it, that when thine Enemy made Repentance, Compunction, bitterness of Spirit, feeling Sin a burden, to be so far from being a Duty, a necessary one, as thou hast made it, that with him it became a Sin of debasing of Christ, and so scoffed at, thou hadst not sent him to Hell immediately to cry Alas there, who ridiculed it here! Blind Toby could not see the Absurdities he on all occasions committed, as when he tells us, we are to do no Duties to profit ourselves, but others; Mr. Baxter answered well, Ploughing, Sowing, etc. is to profit our selves,— and asks, Whether Christ hath not done all for others as well as for me, and whether he wants my help more for another Man, tha● for myself? This Man tossed the Doctor like a Dog in a Blanket, and here often wrote well; Si sic omnia.  
But to return to the other matter, of Repentance; How shall penitential Tears be wiped off those Eyes, where they never were. But if any say, I have conversed with many Antinomians, and they deny not Repentance.  
1. All Antinomians be not Crispians, no not Toun himself, who, for aught I know, was an upright Man.  
2. Many that are thought to be so, not only by others, but themselves, to do them right, do not believe Crisp was guilty here; who had neither time nor sense to read or Understand him.  
3. Ask right Crispians, what they mean by Repentance, they will tell you it is Faith. They dare not be so impudent as to quarrel with the Word, or blot it out of the Bible. Observe how rarely any one of them will bring in Sorrow for Sin, or Compunction in their definition of Repentance. It is a turning from Sin to Christ; that is perhaps a believing our Sins are no longer ours, but Christ's; but if they mean as they speak, is it not a sinner turning from Sin, then, that comes to Christ, and so consequently not without a Change? Crisp makes Mat. 11.28. Labouring, and being heavy laden, an Error in them, and brings in Christ's saying to this effect, You have been legal, and so heavy laden, cease to be so, and come to me. So that this labouring and being heavy laden, that God by the Prophets often calls Men to, and Christ by the Apostles, is no gracious Qualification, as our Divines expound it, but a sinful legal frame of Spirit. But I am bold to say to such Antinomians, what Christ said to their Elder Brethren, the Hypocritical Pharisees, O Generation of Vipers, bring forth Fruit meet for Repentance; or, How can you escape the Damnation of Hell? Or as Stephen to the obdurate Jews, who exalted Christ too, as Dr. Crisp did on the Cross, to crucify him there, Ye stiff necked and uncircumcised i● Heart and Ears, how long resist ye the Holy Ghost? Vae vobis Hypocritis may be their Motto. Repentance from dead Works, Paul (Heb. 6.1.) makes the Foundation, and names it before Faith. And whereas it is pleaded, the Assembly of Divines put Repentance before Faith in their short Cathecism. I am sure they did not thus break Scripture Method, on any Antimonian design; for in their larger and better Catechism, they put Repentance before Faith, as Scripture always doth. Where is it once said, Faith and Repentance, or Believe and Repent? and I say in the order of things, God first wounds, and then heals; shows a Man his Sin, and then his Saviour: not that true Repentance and Faith are inseparable. We are often and foolishly asked, can there be any true Repentance without Faith? No; answer you as roundly, Can there be any true Faith without Repentance?  
When Stephen called with great sharpness, on the Council to repent, they gnashed upon him with their Teeth. Tell false stories of me as you please, perhaps I account them some of the greatest Ornaments I carry about with me. I challenge any Man that ever saw me Drunk, or finds any Lie in my Mouth; (Conscience accuseth not, but justifies here) or can testify the idle Story of the Confessions I made to Dr. Bates. I am sure he is too good a Man to report any such Story: he is so far from being my Confessor, that he is not my Friend (though once so, for which I have yet a grateful Remembrance) through an intemperate Zeal for his bosom Friend, Mr. Baxter. B. C. the Quaker, tells the World, That I once acknowledged myself to be a proud Man. So I do still: He that hideth his Sin shall not prosper. Did I once say so? I wish I had said so a thousand times, for I never told a greater truth in my Life. But are my Accusers free? Who hath a high look? Who expects to be bowed to first in the Street, even by their Elders, and perhaps betters, They or I? I may be a proud Man, and yet not stink half so much of the Disease as—. No wonder some Men care not what they say, who believe, The Sin was forgiven from Eternity. Is none of their Sin but Christ's, and that it is no Duty, but a Sin to be troubled about it; as the old Holy Ranters, If I Sin, let Christ look to it; or as I heard one lately say, Get into Christ, and Sin if you can. The very words of the aforenamed old Ranters: As in my Apology, all now know (my very Enemies) that I was a true Prophet about the Draper, so I believe I shall be found as true about Rantism, that already puts forth its hand ready for the Birth.  
God accept of Mr. Gouge, and Mr. Trail's true, hearty, unfeigned Repentance, for once countenancing him; and comfort the former, and prevent the like mischief to the other, occasioned by that infamous Jack: A Fire is kindled in his own Congregation already. This is he that hath poisoned this poor City with damnable Doctrines, and horrid Lies, of particular Men vomited out in the Pulpit. The grand Incendiary, the greatest Plague and Curse that hath happened to it a long time. I think the Independents will have their Belly full in time, of making Tradesmen Preachers: The Presbyterians are more wary. Let the Reader think of it; have I not a hard task put upon me, to prove Repentance (I speak not of the name, but thing) to be no Sin. I hear some say, Men may Repent that they do Repent. How Man! That is but adding Sin to Sin, according to you; for than you must Repent, that you repent for your Repentance, and so in infinitum.  
The Magnifiers of so unlearned, dull, and inconsistent a Man as Dr. Crisp was, put me in mind of the old Heathen, that had their Lares; some of them made artificial Monkeys (as others did Dogs) and these they worshipped as their Protectors, and the Keepers of the House. (Now observe, their Lares or Monkeys were Artificial ones, not Inartificial). And for the Doctor's Proofs, especially against Qualifications, in Coming to Christ, they are so feeble, never were the like known: Which puts me in mind of some Men I have met with, who when I have reproved them for the sin of Drunkeness, said it was no Sin, and they would prove it by plain Scripture; Nothing that entereth into the Mouth, defileth the Man: and when I went to explain that Text, said, We care not for your Explications, the words are plain. Their explication was not more vile, yet more witty than some of the Doctor's: this is not to argue, but Rave; like Kellison the Jesuit, who says, The Protestants have taken away the Church's Bible. And sometimes Mr. B. with his wanton Wit, What is Imputation, Legal-Head, etc. How know you the Sun is not a● Animal? Whether the Baxterians or Antinomians, gave me lately the name of Antichrist, I know nor, nor care not. You, Sir, writ of Mr. Baxter's Pile or Fabric of Antichristian Doctrine: They truly call true Crispians Antichrists, Know all Men by these presents, that I plead for the same Doctrine our old Reformers did against (not for) Antichrist; Justification by Faith only. But for some Men whose Malice is transparent, though Ignorance thick, let them say what they will, I care not. Whereas the Doctor's Advocates please themselves with the names of Mr. Alsop, Mr. How, Mr. Griffith, Mr. Powel, and others before Dr. Crisp his Book. Mr. M. the Undertaker told them, The Book was castrated, and the old Offensive things left out: Yet told Mr. Lorimer, who cunningly and subtly thus objected in his Shop against buying it, said roundly, No not a word is left out. What a bad Ma● then are you, said he, to tell the Attesters so? Yet this was one of the good Men Mr. Unworthy Branch says, called for a new Impression, when all know, the good Man did all for good Money: and he says, a Gentleman told him with Tears in his Eyes, that he was troubled in Mind ten Years before he saw Dr. Crisp his Christ Exalted. (Was it the same Gentleman that confessed he had lived in Uncleanness ten Years?) Better perhaps have doubted ten Years more. I wish Men be not more afraid of Sorrow for Sin, then committing it. How are plain Texts screwed and torn, not by the Doctor's Wits, I confess, but Folly, and make them speak what none but his wise, learned self could think on? Some tell us, say what we will, Dr. Crisp had the Gift of it, to preach Freegrace, to bring Men to Faith without Repentance, and to comfort Men without a Change. Yes, I never doubted but he had the Gifts of it too: that he was paid for the Cushions he sewed under Men's Elbows. Doth his Son now enjoy the Wages of that Iniquity, of the madness of the Prophet? If so, it is the price of Blood; let the Fields be called the Potter's Fields, or the—.  
I am glad to find you jibe not at Grace, as signifying inherent Righteousness, as Crisp did, and Mr. Toun himself, Graces as they call them. (You indeed cite Dr. Goodwin, The hand of all other Graces are working Hands, but the hand of Faith is a receiving Hand)— Whether you are a doubter here, as some are open deniers, I know not: If you are, we will consider whether the Scriptures call them so; David says, He will give Grace and Glory. Zachary says, I will pour on the House of David and Inhabitants of Jerusalem, the Spirit of Grace and Supplication. John 1.16. Of his Fullness have we received Grace for Grace. 2 Cor. 8.6, 7. As you abound in other things, see that ye abound in this Grace also: Titus finished this Grace. Charity then is a Grace. Solomon speaks of the gracious Woman. Colos. 3.16. Singing with Grace in your Hearts, to the Lord. And many other places of Scripture might be brought to prove the vanity of this wicked Notion of theirs, to bring Sanctification into Contempt. Observe, Sir, the strain of the Crispians, from a Book called, A drop of Honey from the Rock Christ. He pretends to exalt Christ over all, this is Crisp's pretence: But I pray how, or for what end did God exalt Christ; Him hath God exalted with his Right hand, to be a Prince and a Saviour, to give Repentance, (not deny it) to Israel, for the Remission of Sins, says Peter. Believe, saith he, Christ is willing, and that will make thee willing.— Many impeninent Men believe this without a Change; nay some believe him to be indeed theirs, and they think they are willing too: to what? To take him for a Saviour, but not Lord; for Faith, nor Repentance. He that, p. 27. sets up his Sanctification to comfort him, sets up the greatest Idol, which will strengthen his Doubts and Fears. To say without Christ: who opposeth? but in subordination to him. Nothing is more common with Christ and the Apostles, then bid Men rejoice for God's Work in them, and by them. Sorrow and Fear are dreadful things with these Men: examining themselves is doubting, questioning God's veracity, and I know not what. They never doubt, but I and others do for them: To distrust yourselves, is not to distrust God: to question your Sincerity, is not to question the divine Faithfulness. Take heed you, with your painted Pageantry, go not to that Prison, where you are locked up for ever without hope. See this Author how he talks, Christ, Christ, Christ; as if their waxed Wings (for so is Faith without Repentance) would make them soar aloft: Healing from Duties, and not from Christ, says he, is the most desperate Disease.— Healing by Medicines, and not the Physician, is an Harangue. Christ hath appointed them (and blessed them too to the Ungodly) and that without an absolute promise, though not contrary to it. Would that Man be a good Subject, that should cry King William, O King William, he is a comely King, a wise King, a gracious King, but cares not to hear a word of his Laws. Yet this Author says, To believe, there must go a clear Conviction of Sin: Is this coming without a Change? When Satan, says he, chargeth the Sin on thy Conscience, charge thou it on Christ: this is Gospel like, and makes him Christ indeed.— Why! Is it Satan's Work, or the Spirit's Work, to charge Sin on the Conscience? He says, For Men to look to Duties, Graces, Enlargements, is to legalize the Gospel—. No, not as Helps, Encouragements; to say without Christ, we grant it. This is therefore not their meaning, or they talk unintelligibly, or worse.  
All Grace, we all grant, is from God, as the Fountain and Spring; from Christ by way of Purchase and Procurement; from the Spirit by way of immediate Efficiency. Ezek. 36.26. A new Heart will I give you, and a new Spirit will I put within you, and I will take away the stony Heart out of your Flesh, and I will give you an Heart of Flesh. Then ye shall walk in my Statutes, I will be your God. The first reason from which all springs, is God's Will, and the last his Glory. Observe what gross Reflections they make on Grace and Duty; as if they were frighted out of their Wits, if ever they had any. Say next, I am all for the Sun, I care not so much for the Light and Heat coming from it. These would be perpetual Dictator's, though their mode of talking be Mad and Frantic: if they talk sometimes Pious, so would Oliver's Porter. Is his Chamber void.— Confidence is not Demonstration, though an [I Experience] be clapped to it.  
You, Sir, being so great a Dissenter, I pray let me ask you one little question; How came you to magnify Dr. Crisp a Liturgical Man, and vilify others? If you say, Fox tells us of a Martyr, that had his Common-Prayer-Book in the Flames, and there hug'd it. I will not say I wish Dr. Crisp had had his there too, but I could wish his Book had been committed there by his own hand, as one, when forced so to do, said Parve, nec invideo, sine me liber ibis in ignem, I would not say as a stander-by did to him, Hei mihi, quod Domino non licet ire tuo.  
Had Dr. Crisp been by David, he had taught him (or the Spirit rather) to have given us better Psalms, where Sin should not be confessed as a Burden. Had Alphonses been by God when he made the World, it had been better done, as he blasphemously said.  
I pray our considering Congregational Brethren to consider, what Confusion they have brought things into, by giving the People so much Power. Mr. Neuton of Taunton, told Mr. Ben of Dorset, when he complained how bitter his Life was, through the intolerable Insolences of his People; Brother, you would put the Keys into their Hands, and they jingle them about your Ears.  
None talk more of the Judgement of Discretion, than Jack and Tom, that have no Discretion at all. What Confessions came Dr. Owen to before he died? Lived he, or died he at last more like an Independent or Presbyterian? These Ships without Ballast, are driven before the Winds, they by't the Shell but cannot come at the Kernel, Who shall compare Ministers to Tinkers; have such any work for the Tinker? for it is high time to mend their brazen-faces: must such into a Pulpit? Christ kept his Disciples long at his Feet, before he sent them out to preach. Workmen, such should be, that need not be ashamed; what Trade could they live by, but by this! To hear Men of no natural Logic, of no Distinctions, talk with such Ignorance and Confidence, is intolerable. I was painted out in the Pulpit, as is famed, as a Drunkard in Coffeehouses; that hardly ever drink there. Another is called an Adulterer. A Congregational Friend of mine, Mr. C. a Poet, (whom I had not seen this 25 Years) lately coming to visit me, he told me he lived in Dublin when Mr. Williams lived there; I asked him whether he was suspected to be guilty of any Immoralities? He told me, no: though his Doctrine he liked not, and therefore would not hear him. They that tell the Story of the Woman in all its basest Circumstances, acknowledge the Fact not done. I challenge any one to show me one Story in History, or that they knew of, that a Man so vile, as they say he is, and a Woman so lewd, as they, and she confessed she was, went so far and there stopped; O Jesus, say to these Storms. Peace, be still.— When God set up a Tabernacle in the Wilderness, he employed wise Men about it. Exod. 31.3. God filled them with Wisdom and Knowledge in all manner of Workmanship. He gave them, Ver. 6. Wisdom to make all God commanded Moses. What a Tabernacle had they had, if bunglers had had the making it? like a Draper's Church. Is this a proper Expression in Prayer, O God, we would not have been without our Corruptions for a World, that Freegrace may be exalted.— I fear Rantism is come to the birth again. Had not his Highness the Protector sent timely, the Levellers had overrun all. I fear some hope for Winstanley's new Law of Righteousness, That he that wants a Horse, or a Sheep, should go for them to any Field where he can get them; See his Book so called. Thus may they turn Winstanley's Neonomians at last, though not Mr. Baxter's.  
But it may be some will say, what have we to do with Dr. Crisp? If he set Repentance at nought, we justify him not.  
1. If you have nothing to do with Dr. Crisp, I have nothing to do with you; I charge you not, but the Guilty.  
2. If calling his Book one of the best Books in the World, next to the Bible; if flying in the Faces of his Censurers, and loading them with all the Ignominy imaginable, be not justifying him: I pray what is? To say at last I never read him, will not excuse, I and others have, and therefore speak. These Men here set up for as great zealots for Infant-Baptism, and take liberty of Reflecting on me for my Conversation with Antipedobaptists, and say they believe, They will w●… me at last: I assure them, the Anabaptists here expect it not. And I am not a little disturbed, to see the unfair Management of the late Portsmouth Dispute: To clea● myself once more, I have reason to believe, so wise a Man as Mr. Leigh, never there talked of the Eunuches Children, (though another blunderer, Mr. H. did elsewhere) That the Eunuch was in a Journey, and his Wife and Children might be a hundred Miles of.— Did ou● Men talk so weakly, and one so strongly, as is represented? Time will undeceive Men about so vain a Story. I am ready to prove to our Brethren the Anabaptists,  
1. That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, not to Plunge exclusive of any other way of Washing.  
2. That there are no certain Circumstances, to prove any one Person Plunged by John, the Disciples, or Apostles; but strong ones to make it probable that many were not, or could not be plunged.  
3. As consequent upon all this, that their common way of Plunging is so far from being a Duty, and necessary, that to most Persons, and in most Circumstances, it becomes a Sin, and unwarrantable.  
4. That if Plunging were a Duty, the Anabaptists perform it not: for if every part must be baptised, because every part is Corrupted, and must be Mortified, as they say; then this Washing must be the Administrator's Work. Now their Men and Women go up a great way in the Water, not as a part of Baptism (for the Word and Element make the Sacrament) and the Minister puts in the other part. If I saw my Shirt put in by my Maid in a washing Tub, and the Sleeves hang out, and I put them in; do I plunge my Shirt? Besides, is it true, that there is a Washing with Water? Then I say, the Anabaptists wash not with Water, but in it; if with, there must be an Application of the Water to the Person, not the Person to the Water. And to say, Is sprinkling Washing? I know none that do sprinkle; if they did, it might be justified: Is, Sirs, taking a little bit of Bread, a Supper; the Lord's Supper? A Man may make a hundred such Suppers in an Evening, and go to Bed an hungry when all is done. And whereas, it is said, They went down into the Water; I think the Holy Ghost anticipates the Anabaptists Objection, by telling us they, not he: and again, both Phillp and the Eunuch; was the Baptizer plunged, I pray?  
How many times when we were Boys, did we go down into the Water, when we never put off our Coats or Breeches, only washed our Feet, and came out again; and so many Women in some places often do. They that say it was but to send a Basin from the Chariot, to the Water: where should Men have Basins in Chariots? I am sorry Mr. Baxter, in his Paraphrase, hath proved so inconstant to himself, after he had heated us against Plunging, in his Infant Church-membership and Baptism, and tells us, A Man might stride over the River Enon, and no Conveniency, was there to plunge; and that this way of Plunging is a breach of the 6th and 7th Commandment: and he told Mr. Tombs, he believed when he cooled his Legs, he warmed his Heart sometimes; when he plunged the Maids in Bendly. When Christ washed Peter's Feet, he is said, to wash him. He in a fit of intemperate Zeal, cries out, as our Plungers do, Lord not my Feet only, but my Hands and my Head; plunge Head and Ears all over: Christ says, there was no need to wash the whole. If as Mr. Baxter says on Rom. 6.4. after others buried with him in Baptism, was washing the Body all over: for my part they have given up the Cause, as to the Form of Baptism; and were I of their Mind, I must be of the Anabaptists practice (as it should be) about the Form, though not Subject. For had the Apostle indeed given us only an Historical Account, it would not have followed, because they were plunged, we must be so; but if he, according to these Pedobaptists, unreasonable, and untrue grant, give us a symbolical Account, I know not who dares alter or change the Form. Plunging must be from Heaven, and any other way of Washing or Baptising from Men. I know some that cannot contradict this, among my Brethren, will be angry for my plainness, but I cannot help it: I am Jacob the plain Man, more than Esau the cunning one. Thus hath Mr. Pool, the Dutch Annotations, Diodati, Mr. Perkins, and Mr. Baxter, at last so far betrayed the Cause; to talk of our cold Climate, is a cold Plea. I deny that the Form of Baptism signifies any thing of Christ's Burial or Resurrection, but only the washing away of Sin, or sprinkling of the Blood of Christ: my reason I have given in another Book, and therefore shall not do it now. The Church of England hath betrayed the Cause by their Fonts, foolish Questions to the Sponsors, as if the Child, Wilt thou be Baptised in this Faith, etc. and saying in their Prayers, Nothing doubting but that he favourably alloweth this charitable Work of ours, in bringing these Infants to his holy Baptism; observe favourably alloweth? Yes he commands it, a charitable Work of ours, when it is of Divine Appointment: and in the Catechism (the Childish one) That Repentance and Faith are required in them who are to be so Baptised.— Then ask, why they baptise Infants, the Answer is, Because Infants promise them by their Sureties—. I know some of that Communion are sick of this Answer, as well they may: For Mr. Danvers and Mr. Tombs, and others (who with us justly scoff at this Answer) say truly, Prove the unlawfulness of Godfathers and Godmothers, and they have given up the Cause. If any say, where is your Scripture-warrant? Acts 2.39. Be baptised, the Promise is to you and to your Children, and to as many as are afar off, as many as the Lord your God shall call. Which is a Confirmation of the privilege they should have in the Christian Church, into which he brought them, which they had in the Jewish Church, out of which he took them. For the Promise or Covenant was unto them, and to their Children, and to as many of the Gentiles as should be Proselyted and Converted. If they say, the Promise was of extraordinary Gifts of the Holy Ghost: I say, that was not performed to them, theirs, and all God called. This is a plainer Text than they have for taking Women to the Lord's Table; and as plain as that Divine Institution, which is enough for the Change of the Sabbath to the first day of the Week; Psal. 118.24. This is the Day the Lord hath made—. I pray the Anabaptist not to slight this Consideration, Did God ever send such Rogues, as John of Leyden, St. Mathias, and David George, to be Reformers? As they brought their Restitution from the Devil, which was to be instead of the Bible: Can you believe they brought your Plunging, etc. adult Persons only from God?  
What unheard of madness was it in Mr. Danvers, to question the Story of the besieging of Munster, and the wicked pranks there played? I would not care so much if the Anabaptist did only neglect baptising their Infants; but there is worse in the thing, their leaving no visible way for their Child's Salvation if they die Infants, they are sent to herd with the Children of Jews and Pagans; and if God save them, it is in an uncovenanted way (and it may be that is not at all) for without are Dogs and such as God judgeth. Children are within, or without the Church, there is no middle: They were within once; who turned them out? Yet I doubt not their Children any more than ours: The omission of Circumcision in Moses, was like to be the Father's Death, but not the Child's Damnation. I have been longer on this than I intended: But the Portsmouth Harangue hath put me into a Heat. I could say much of the Publisher, of vain Stories, if I saw fit: Is he indeed such a learned Man, and were they such mean Men as he falsely represents? Verbum sat Sapienti. I hope we shall soon see Mr. Chandler's true, sober Account of the whole. If any tell false Stories of other men's blunders, and hid their own true ones, it is worse than bad. The Anabaptists (whom I call not so in Contempt, but only for distinction: If we call them Baptists, we do amiss, as if we were not for Baptism ourselves) I say they have torn the Covenant of Grace all in pieces, to cast their Children out. When Mr. Flavel told Mr. Cary, Moses and the rest could not be saved by any Covenant, but that of Grace; he talked Apothecary, (as our Devonshire phrase is.) They were under A Covenant of Works; though not The Covenant of Works— A and The were learned Distinctions here. He is a good ingenious, well tempered Man, I know him well, but am sorry he was so ●ll employed. When shall I have done? I could run out here in infinitum, but I will soon stop my running Pen, whether it will or no. Those that call them Heretics, do them wrong, as well as that Pedobaptist that compared them to Witches, who renounce their Baptism in compacting with the Devil. Yet I must grant Infant-Baptism fell with the Bible, by those reforming Devils beforementioned, who received the due Reward of their Murders, Whoredoms, Blasphemies, and whom all sober, pious, Anabaptists detest. Would all other Controversies in Religion, were as easily decided, as may Infant-Baptism be proved. They tell us in some old Bibles, they read John the Dipper, they never read John the Plunger: the difference is great, as I have elsewhere proved,   

To all sound Protestants, who own Justification by Faith only, not without Faith, nor by Faith and Works.  
MR. Hoskish, in his Discourse of the Imputation of Sin on Christ, says roundly and plainly, the Truth I plead for, is defended by Mr. Baxter and Dr. Sherlock: blessed Company! Mr. Alsop's Antisozzo, is the best and most accurate Anti-Baxterian Book I ever saw; all sound; no more need be said. Baxterianism, I think, is spiced Popery, but Crispianism is spiced Rantism. Mr. Hoskith told me. That in the second Part of Mr. Troughton's Lutherus Redivivus, were things not common on that Subject. Now Mr. T. is dead, and Mr. Lob too, and Mr. Alsop will proceed no further, to speak as favourably as I can. I wish some great Man among you may appear if occasion be.  
Man is justified not by the Works of the Law, says St. Paul. Mr. Clark's late noise by Works, and Works of the Law, is nothing: St. Paul speaks of the Moral Law, Rom. 7.19. By which came the Knowledge of Sin, by which every Mouth was stopped, v. 13, 14, 15. I abhor all that deny the Integrity of Baxterians. Melancthon was not much better, if as sound: read his Loci Communes. Not by that Law is Man justified, that said, Thou shalt not Covet, not by that Law, That he that doth them, shall live in them; by these Man could not be justified. These were Moral Laws sure, not Ceremonial, not Pharasaical, not external Acts only: these do not all this.  
The sufferings of Christ are subjectively infinite, as of one that is God: as Sin by our Divines is often said to be objectively Infinite, as committed against an infinite Being; by his Stripes are we healed. Beware you seek not to be the Death of Christ's death, by making it void or not of Effect, for its main Ends and Purposes.  
Some you know of late, besides Sherlock, deny Adam, Enoch, Noah, Abraham, and others to be saved by Faith in Christ, or to know much of him, though Christ says Abraham saw his day and was glad; and Paul says, Abel offered a Sacrifice by Faith; but one place with me, well improved, is of great use, Enoch Prophesied so, Judas saith, Enoch the seventh from Adam, Prophesied of these things, behold the Lord cometh with ten thousand of his Saints, to execute Vengeance—. And we know Paul tells us, this Lord is Christ, who so cometh.  
1. He that knew the greater things of Christ, must the lesser; he knew him to be a judge of the World, and therefore the Saviour of it.  
2. He could not Prophecy to others, but what he knew, and they might and did understand: Luke 24.27. Many things were written of Christ in Moses, the Psalms and Prophets.  
Think highly of the work of Conversion, Mr. Baxter was sound here; so are most of his Followers, not all; Paul compares the Power of converting Souls to God, to the power of raising Christ.  
Had all been done by common Providence, and Man's great Care, he need not have compared this Work of changing the Will, and converting a Sinner to the mighty Power which raised Christ from the Dead.  
Beware of losing things, and still retaining words: some will keep the word Repentance, but condemn the thing; others the word Faith, but mean somewhat else. And you find these men's Notions duelling together: part then for pity's sake. Tho I know the one is but as a sore Finger to the other, (Crispianism) which is as the withering of the whole Arm.  
Carry it civilly towards sober Baxterians; most in this City preach well, and Discourse so, and are not so corrupt as their Master: I heard only one preach at random. He knew not what was become of Noah, Samson, Solomon; Ecclesiastes was not his Confessions; Samson died with Revenge in his Heart.— Did God ever work a Miracle, to answer a Prayer of Revenge? He considered them as Philistines, as the Church's Enemies, more than his, and the loss of his Eyes more as a wrong to the Church, than to him, who was the Pillar of it at that time, under God. We can better tell what is become of these, then what will become of him. Other Baxterians loathed this, I mean the Conscientious ones, that believe their common Doctrine; not the Politic ones, that believe with us, but dare not say it: because these Men have gotten the Ascendant in this City, and can Ruin or Advance many Ministers at their Pleasure. There attempts against me, I care not for: for I am glad we have their help against Crispianism.  
I wish their Doctrine end not in Arminianism at last; some are gone, others going, more would, had not Mr. Williams' Restrictions and refining of his Master's Doctrine hindered.  
As for Dr. Crisp, we are often told of him, That we understand him not—. Nor he himself, say I. In what inextricable Perplexities did he involve himself; then saying one thing, than another? It is often observed, that they that are zealots for wild unusual Notions, fancy they see them every time they take up their Bible, and every where: who could imagine Dr. Crisp should see in Heb. 11.1. That when Men be Believers, they know they were the Children of God, and loved with a complacential Love, in a state of Impenitency, or in short, there see, Justification before Faith?  
Keep clear in this matter, we are justified by Faith, not without, only, not with Works. Let that place be much in your Minds; Rom. 3.21.22. But now the Righteousness of God, without the Law, is manifested, being manifested by the Law and the Prophets: Even the Righteousness of God, which is by Faith of Jesus Christ unto all, and upon all them that believe; for there is 〈◊〉 difference. It is called the Righteousness of God, as God or Christ is the subject of it, not efficient: Where is our Righteousness, that we are Subjects of, called God's Righteousness, because he is the Efficient? In this sense my Repentance, Love, Faith, may be called God's Repentance, Faith, Love. This is called the Righteousness of Faith, as by Faith it is made ours, not in the Effects only; for so God's attributes are ours; but by Imputation. That Abraham's Righteousness was the Righteousness of Faith, and that that Righteousness of Faith was the Righteousness of Faith in Christ, and that as Abraham was justified, so are we; Rom. 4.11, 12, 13, 14. Paul and Mr. Alsop, have excellently proved Circumcision was a Seal of that Righteousness, and that he should be the Father of many Nations (an unanswerable place for Infant-Baptism, by the way.) Heb. 11.9. There was the Exemplar and Copy, the Archetype, and Ectype; the promised Land was a strange Land to one that looked for a Heavenly one; so Mr. A. against Sherlock. I could even Zabarellize that excellent Book.  
He observes, My Hand relieves me when it receives an Alms, the Cup refresheth me when the Wine in it doth so; so Faith justifies as it applies Christ: thus he after others, and I after him, and some of you, if you please, after me.  
Keep clear, I pray you, in the matter of irresistible Grace in Conversion. God takes away the opposition, the stubbornness of the Will; this is taking away the Stone; then gives a principle of Grace; this is his giving a Heart of Flesh; and then inclines to walk in ways of Obedience.  
Adam was made upright, and obeyed; he was not made so by doing this and that Duty; He was made good, and then did good for the time of his Station. God ●ath a love of Benevolence or good Will, before Men are turned, when they have not the Image and Superscription of God, but Satan on them; but no Love of Complacency, till in them is a conformity to his Nature; when a homogeneous, not a heterogeneous Nature: no Beast could be found to be a fit Wife for Man, God gives him an Eve; so Mr. A. against S. Now I doubt not, but the greatest of Sinners may, in the ●reaching of the Word, be pricked at the Heart on a ●udden; his Will turned for God, and against Sin, and ●e pardoned: should this Man going home, ride or ●ross the Waters, and break his Neck, or be drowned, ●ho he had not one quarter of an Hour for secret Prayer, or reading, or counselling others, he would be immediately carried by the Angels into Abraham's Bosom; for his Seed was in him; he was born of God. And this Mr. Williams, I am sure, will not deny, no●, I think, to do Mr. Baxter right, he neither, were he alive. I solemnly profess I cannot remember one word in all his Books to the contrary, who have read more of them than any of his Followers I can meet with, though none of late years except his Life, and Universal Redemption.    

A Censure of a Scandalous Pamphlet against the Authors of the Congregational Declaration, and myself.  
THere coming out lately, What shall I call it? Not an Answer; sure, (where is not one real or pretended Argument against the Congregational Declaration) but a Libel against the Reveren● Authors and me, I find myself concerned to consider this as well as Esquire Edwards' Defence, being directly struck at here, and but indirectly there.  
The Composers of this Libel (as is agreed on a● hands) are the Reverend Assembly of unlearned Tradesman, the A. Club; and now the celebrated Lunati●… applies himself to the wise Men of Gotham to vindicate Trepidantium Malleus (with whom they begin) then Mr. Mead, Mr. Nesbet, Mr. Lob, Mr. Griffith, Mr. Taylor. The Fable of Box was answered three Years since in my Reply to W. C. his Censure of m● Mr. Keith, and Mr. Lesly. As I then said, I say i● now, I offer five Pounds to any that shall prove I wa● in Box, or any such place one hour. Is it nothing t● print Men Lunatics, and celebrated one's too, because once they were plunged into deep Melancholy for a long time?  
Mr. Mead is charged with taking a House and Garden surreptitiously— Where, I pray, hath he did himself and the stolen Goods? Are they not upon the spot? If other men's Goods had been so, some of this Company needed not to have absconded, or gone to Goal for not paying Men their due, or spending other men's Money in Taverns and Coffeehouses in idle Pranks, when they should be industrious in their Shops to pay every Man his own. Must a Man of Mr. hobb's known Worth, Integrity and Usefulness, have a Hue and Cry sent after him as a Cheat, by such as have been notoriously such?  
How he is cleared by that Gentleman most concerned in that Affair, as well as others, is not convenient now to relate. Let any sober dissatisfied Men (if any such there be) come to me or him about it. It is not convenient in Print to answer Men about these things at large, who can only rave, not reason. I am sorry if this public Defamation hath been any unhappy occasion of Mr. Mead his late Distempers: Such a thing I confess may catch, as Tinder doth Fire, on Melancholy and the usual Distempers of old Age. If he dies, are not these Men Man-slayers?  
No wonder they spare no Man, when Mr. Gouge, who lately was by these Men magnified as the best, if not only Gospel-Preacher in the City, is now called a Drunkard and Murderer. He sees now how he was taken in his Policy, who by permitting Jack to speak in his Meeting place to prevent a Storm that he might not be accounted an Enemy to free Grace, hath thus occasioned one: I doubt he finds in this sense, 'tis not true, That true Repentance is never too late.  
Mr. Nesbet comes next: What if he were a Beggar, etc. must none such write against Crisp? a Work fit for him, had he been so, to answer poor, beggarly Arguments and Phrases of a poor Scholar indeed. 
Nam genus, & proavos, & quae non fecimus ipsi,  
Vix ea nostra voco.—   
He that could call Mr. Nesbet a mean or contemptible Man, would by that thing prove himself so.  
Mr. Lob comes next to be arraigned, tried and cast: He is made a Man of Contention, and yet once magnified for his faithful Report. That he was also a Favourite of K. James: They that thus charge him now, were Men that encouraged him in it then, ●s the Securer of their Liberty.  
I hope these vile Men contributed not to his Death also: Trepidantium Malleus and these men's Names are written in large Characters, Mr. Griffith, Mr. R. Tailor in small ones; and the reason privately given is, We were Knaves, and they were Fools; and such a false Character is given of one of these for easiness of Temper, and flexibility, that all cry out, Shame on it; who for the contrary, might make an Archbishop or a Judg. Mr. G. say they, thought others had subscribed— What then? Dear Hearts! Is it not enough he subscribed to the Declaration as good and sound.  
They say they know none that own the Antinomian N●tions there censured, but some of old in Germany.  
I would all such were in Germany, and London rid of them. They know not! What then? Will it follow we know not? Can some of them say the Te● Commandments (I doubt it, they are old Laws) or read a Chapter in English as becomes a Man?  
The design of this Paper, as he that runs may read, is to bring Ministers and the Ministerial Function into Contempt; to make way, as is conceived, for their own speaking as well as Jack's in time. Hence they call Mr. Lob Dunce, Blockhead, etc. compare them all to Porters and Tinkers, and tell of the Wickedness of one and another, and all the while the Plague-Sores of Debauchery have been long running on them. Tho they begin with us, and name plainly, I only follow, and will put all under fictitious Names. What Letters shall I put them in? if in great ones, they must pass for Knaves only; if in small ones, for Fools only: Well, they being both, shall have of both sorts.  
Mr. CALVMniator, Mr. STALLion, Mr. FRAud, Mr. DVLman, Mr. MAGpy.  
1. Let them read Trepidantium Malleus intrepidanter malleatus, and my Defence before they go on.  
2. Let me know one way or other my Accusers, and for what a Posse Comitatus is raised against me by Men baptised into Crisp: Is it because I cry of his Book as the Prophet, There is Death in the Pot? Call it not, Sirs, a savoury Book; What Savour but that of Death can it send?  
Or, is it that I have cautioned you against a Jack as dangerous and more ignorant? Let these Men please themselves, they do not much disturb me; and I doubt not some will think I am now, with Domitian, meanly employed. Paul, no doubt, was a dull Legal Preacher to him; for whose sake Mattocks are brought to erase the Foundation of the Ministerial Function. He is for a while honoured by them as a King, but is he not what is said of the King of Spain, Rex Asinorum? I doubt not but in a little time these little Animals will rise up in Rebellion against their little Man, and he shall be the Rogue, Drunkard— These are Men of crazy Intellectuals, though said to be some of Christ's best sound Members; One replied, They have been well fluxed to be sound— Are they more like Epicurus his Swine, or Christ's Sheep?  
O sad Case! that when some Ministers were followed, they could not take a Cup without trouble! Now is a time of Liberty.—  
Have not some made their Antinomianism a Cloak for Deism or Atheism?  
To say, There is nothing in Religion worth suffering for, cost One dear in the City, who, after, in terror of Mind did stare with drops of Sweat at his Fingers-ends, and so raved, till he cut his Throat and died. Simon Thorvy (as Baker in his Chronicle, and others, tells us) boasted, that by his Wit, he should make void any Law of Christ. God so afflicted him with a fit of Sickness, that his Animal Spirits were so wasted, that after his Recovery, he was forced to learn to read Letters again, like a Child. Some say there is no need of much Wit to be profane: but this is not always true, we see.  
Give one another good Counsel; yet be sober more ways than one: study that famous Book of Mr. Perkins, Dedicated to some of you, viz. To all ignorant Persons in the Kingdom of England—. You see what it is by the poor Draper, for Men not to move within their own Sphere, or for you to interfere with other Mens Work. You could not meddle with the substrate matter, or Doctrine of the Book you revile, no more than your Lord and Master. This Christ-Exalter is, like Pilate, a Christ-Crucifier; who said, What I have Written, I have Written; and so, what he hath said, he hath said; without giving any reason to any that fairly, and privately desire it. Is this your Gamaliel, at whose Feet you sit, and hear Impudence and Folly pass for Sense and Demonstration?  
If ever I am printed as a Lunatic by these Men more, as twice already, I intent to print the ingenious Lampoon, mentioned in my Apology, about the Draper's Birth and Life— who now refuse to she● it to any Man. And for these Libelers, let them remember, the old Romans hanged Men that could not give a satisfactory Account for not payment of Debts, and a piece of their Bodies were given to their Creditors: let not Men talk of suffering for their Consciences, who suffer for their God-pieces.  
None of these trouble themselves with the Learning of Antichrist's Doctors, as Mr. Unworthy Branch phraseth it. The old Antinomians, as Thomas Tailor in that valuable Book, Regula vitae, describes them, pretended to act as if the Golden Age, say I, were returned again, Sponte sua, sine lege, fidem rectumque colebat. but soon were Ranters, as if — Subjectum Pelion Ossae.  
scandalous Men on a sudden, come to have Peace, not of God's sending no doubt: their building on their sandy Foundation will fall to the Ground in the day of Trial; their Lamps without Oil, will soon go out. For Men who are in the chase of worldly Pleasures, to cry (not indeed, Lord, Lord, but) Christ, Christ— will have a woeful repulse, I know you not, you workers of Iniquity.  
These Men perpetually declaim against the Baxterians, and damn them to boot, (O horrid Censoriousness and Wickedness!) and yet at the same time corrupt the Doctrine of Justification much more than they, in denying the presence of Faith, as well as instrumentality in Justification, as Crisp doth in plain words.  
Reader, it is worth thy Consideration to remember, that Arminius himself owned Calvin's Doctrine of Justification, as he tells the World, in his just Man's Defence: and I knew a great Arminian defending this Doctrine against an accurate Baxterian opposing it. That for my part I cannot forbear thinking and saying, that Arminian, sound here, was less Corrupt, though he denied Predestination, irresistible Grace in Conversion, and Perseverance, than the Baxterian sound in all these Points, but corrupt in this one of Justification, which toucheth the very heart of Religion and true Christianity: However we three managed our Controversy, not in the London, but Christian way and Manner, without Bitterness or Uncharitableness.  
But my Work is now with the Crispians, and about their making Repentance no Duty, but Sin.  
One of the most ingenious favourers of Dr. Crisp, told me lately, He knew not what to say to the three Pages I censure, about David: and shaking his Head, said, I know not what to say for the Doctor there. And I hope every Man of sense must grant me this, that if Repentance be a necessary indispensable Duty, without which no Man can be saved, Dr. Crisp is one of the foulest Heretics that ever appeared in the World: worse, much worse, say I again and again, than Socinus.  
If Repentance (or having Sin a burden) be legal and abominable, and Faith only a persuasion we are Justified, Rantism comes next.  
Mr. Williams (that Man of a sounder Heart, than Head) is so well pleased with the Congregational Declaration against Antinomianism, that he hath lately written his End to Discord; wherein he like a Christian and Gentleman (that is to say, like Mr. Williams) tells them he is sorry, he or others suspected them guilty of Antinomianism, and that they have now purged themselves of any such Charge; and tells them, had they done this sooner, many late Books against them, and Controversies had been prevented. And therefore now no doctrinal Controversies, between Presbyterian and Congregational Brethren, remain to justify any further Division: This is his Opinion. I am sure, he owns always, and to all Men (as he hath done in print) that the giving of the first Grace is not Conditional, and where that is given, there is promised Perseverance. Now let such Men talk what they will of Conditions, they must be sound in sense, whether in Phrase or no; they are hedged in, they cannot help it.  
Mr. Job and he met together, some Months since, and as I hear, were agreed to write one against another no more. Mr. Job put him on this last Work, and no doubt had been glad to have seen it, had he not died before its publication. I am glad to find help from any Men, Arminians themselves, to prevent Satan's Gospel, not Christ's.  
A Doctor of Divinity lately told me of one taken ●n Bed between two Women, and clapped up in Prison, who told him, that he was between two ●isters, godly Women, in Bed, without not only ●ny sinful Act but Thought: and all they did was, ●hey sung one of the Songs of Zion, but the wicked Man ●f the House, sent for him whom they call the Constable, ●nd they were all sent to Bridewell, and whipped by the ●icked; but he was sorry for one of them, a good, gracious Woman, whom he feared would die with it.  
You impenitent Believers, whose Doctrine hath once already brought forth Rantism: you are laying the foundation once more; but Heaven grant, that as the ●ormer was soon blasted, the latter may. The Doctor ●…so told me, that his Father knew Dr. Crisp, and said, ●e knew him from a Boy, a notorious dull Piece, and ●…at he never could manage an Argument. And I ●erily believe, he was not able to give a Grammatical Account of any Chapter in the Latin Testament, nor of ten Verses in any Chapter there, in the Greek one.  
Tho other propositions of the Crispians are black, and look with an odious Face, yet they are nothing to this against Brokenness of Heart, as, That the Elect were always God's Children, as much beloved by God in their Whoredoms, Murders, before Conversion, as after: That God saw then no Sin in them, no more than in Angels and Saints above.  
That the filthiness and pollution of Sin was on Christ till he breathed it out, and so he was odious to God, as a Toad to a Man, and continued so till he risen from the Dead.  
That Whoremongers, Blasphemers, continuing such, may be assured they are God's Children; and that the general Tender of the Gospel, is their best security.  
That no Grace, not Faith itself, can make any one to have Comfort by it, or prevent Evil, or obtain Good, or further Salvation. The worst is, That God never chargeth Believers with Sin, neither ought they to charge themselves, nor be troubled about it; David sinned in both. But see my Dialogue between a wild Crispian, and a sober Christian.  
And now I friendly apply myself to the Authors of this censured Libel. I bear you no ill will, as you well know, and some of you will candidly confess: you know not the Pleasure that I take in being of a Reconcileable Spirit; any of you shall be welcome to me at any time, if it please you calmly to debate matters: no Man would be more glad of your Reformation, than myself. God Almighty give you Repentance unto Life; for Sin must be a burden to you here, or hereafter. I am not without hope, but some of you are already ashamed for your abuse of Mr. Mead, especially. If it be in my power, I would be ready to do you any Service, and love you as unfeignedly as if you had never given me this Provocation. We all offend and provoke the Sin-pardoning God every Hour, more than we do one another all our days. I remember (and O that I remembered it better) who said, For if you forgive not Men their Trespasses, neither will your Father which is in Heaven, forgive you your Trespasses. Forgive, O God, my Forgiveness, being so weak and imperfect.   

A Censure of a Sermon preached by Canon Gilbert, Jan. 30. last, etc.  
IN the large Porch, to a little House, I find myself struck at, That Mr. Baxter, for asserting, The King to be inviolable, was lashed in his Grave, by one otherwise of his own Kidney. I desire the Prefacer to consider,  
1. How unfair it is, to reflect in Print on his own Brother, both by Father and Mother (though far from being his Brother in other things) who when occasion was, declined any Censure of him in my late Jacobites Conference, but there gave him his due Encomium against his Censurer; who called him crack-brained Man, & c? My Brother is a wise Man: By his Oleum Terebynthinae, he hath much obliged the World. If Mr. Smith, the old famous Surgeon of London, say true, who told me, he had his Notions from him; I care not, the World hath them from my Brother; also by his famous Cure of a Boy who lost Brain, (whom afterwards I made a Scholar) and other Books.  
2. Yet I challenge him, or any other, to answer that part of the Book that relates to their Martyr-maker, which is my name for him. Let those that pretend to weep for Tammuz, consider it: who saw any Tears in their Eyes, on Martyrdom days? How many generally begin their Fast after a deep Morning's Draught, and some after a good Dinner?  
3. What horrid playing with Scripture makes he, when he calls our Parliaments infallible Judges—. That Men that will not be tried by this Law and Testimony, it is because there is no Truth in them. Have not Parliaments in all Ages declared different things, about matters of Fact, and matters of Right?  
4. Is what is cited, approved of? When the Question is, who is King? What they say ought not to be questioned. What makes some Men than talk as Jacobites, and Non-resisters now? Is not K. William's Title as good by Parliament, as any of his Predecessors, and K. James his Right forfeited? And why then—.  
5. Was it not horrid Wickedness for some to preach, and afterwards Print, and he to applaud such Passages as these, That K. Charles the 1st Was a strict observer of Justice— A Prince that had done no harm, nor committed any Fault— A Man of perfect Innocency— like Josiah, the best of Men, the best of Kings, etc. And never Answer what I in my Censured Book have proved, and many more?  
1. That that King gave a Commission to the Earl of Antrim for what he did in the Irish Rebellion. Mr. Long of Exon, in his Censure of Mr. Baxter's Life, confesseth, if such Stories were true, no Death could be easy enough for him, or to that effect. I wrote him in a Letter, we were sure of the former, let him take the latter. Where is the Man that dares deny K. Charles the second confessed it, in a Letter yet to be seen?  
2. That he debauched the Nation by a Book of Sports on Sundays, contrary to the Laws of God and this Land: That the face not only of Religion, but Civility, was gone; he was one of the worst of Kings that ever sat on the Throne since the Conquest.  
3. That he raised Money without his Parliament, contrary to his Oaths, and got Preachers to tell us, All we had was his, and no longer ours than till he is pleased to call for his own. The very words of Manwaring in his Sermon.  
So that a French Government was designed to be set up, and I doubt not Religion too; read the Cassandrian Articles, the Reasons why the Parliament would make no more Addresses to the King, particularly what word he sent to Capt. Pennington, not to assist the Protestants of Rochel— Read Rushworth's Collections; his Oath to tolerate Popery on the intended Spanish Match: How he made the Pope weep for Joy to see a Prince so love the Catholics, as he signified in his Letter to his Holiness when he promised to establish the Religion of his Ancestors. Did ever a Protestant decline speaking of his Religion before he died, as did this Martyr-maker? I do believe had Charles the Second died on the Block, he had declared himself a Protestant as his Father was forced to do; and had Charles the First died in his Bed, he had acknowledged himself to be a Papist a long time in his Heart, and received the Sacrament from a Popish Priest, as Charles the Second did. Circumstances altar Cases much. He that told such a notorious Untruth in the beginning of his Kingly Image, that he called a Parliament out of love to them, not from necessity, who called none in 12 years, but forbidden Men to talk of them— He that said he had no ill design, though his Friends blamed him, in coming with a Guard to the House to demand Prinn, Hambden, Hollis, and others, who shall believe him? I say, he deserved to be sent with King Edward the Second to the Tower, etc. for that very Fact. Edvardum occidere nolite timere bonum est, I will not determine where the Point must be put.  
What strange Citations makes this Gentleman to prove nothing! Some of his Citations of O. Cromwell's Eulogies of the King appear unevid●…e and unsatisfactory at the first view. To pray to God to save u● for the Royal Martyr's Prayer— looks like worse here than a piece of Popish Bigotry, or Ignorance. Our Saviour; I will not ask who is that? and how long he hath been accounted so by some Men? What, Priestridden at last! Only, I pray, hath not he been privately talked of as very a Cheat as Oliver Cromwell by a Club in that Town?  
As for that contemptible Toy the Sermon, p. 32. the Preacher says, K. Charles the Martyr had the Piety of David without his Sins; no Uriah felt his Cruelty; 〈◊〉 Bathsheba was defiled by his Lust, etc. Now who employed the Irish Rebels to destroy so many hundred thousand Protestants in so barbarous a way, some driven into Rivers, some danced with Straw set on fire about their Wastes, some having their Backs broken, lay on the Grass, and said on it till they died; some Mothers made to roast their Children tied fast to Spits, and scourged if they turned not round, or pitied their roaring Children; and after all, make a Child so to turn the Mother; and all this without Repentance. Keep your Eye on K. Charles the Second Testimony as the most unexceptionable Proof of all. What Villainies before forty and forty one! A Massacre had we had in England, had not God and the Parliament (no Pensioners) prevented it. Well, if some Men that thus reflect on penitent David could say, No Bathsheb● was defiled by their Lust; no Bookseller's Wife in Oxon so kept, and after married, that the poor Cuckold must be mentioned by the Scholars; if they could not cut the Wing of any Fowl, Send for—  
Observe, Reader, what a Generation of Men they generally are who talk of the pious Martyr now in Heaven; many of which secretly scoff at all Religion, and think Discourse of Piety and Heaven to be a Cant, and mock at Discoursers on these Subjects: Or such who are Ambidexters, preach up Nonresistance of K. James, and cry it down; one while it is the Sin of Witchcraft, another time fast for Success of Arms against him, and give God Thanks on Thanksgiving-days for Deliverance.  
To pray on the thirtieth of January, We bewail the Murder of this day— Let us be faithful to his Successors— Then presently in another Prayer, We give thee hearty Thanks for sending thy Servant, the Prince of Orange, among us, to deliver us from Popery and Slavery. And once prayed to God to bless their Forces against him in Ireland, etc. Who for some Months prayed for K. James, That God would strengthen him to vanquish and overcome all his Enemies; and plot at that time against him, and say, God prosper the Prince of Orange, else we are all undone? Do such Men indeed believe there is a God, or that he will be thus mocked and played with?  
Whereas we are threatened with a large Vindication of the Martyr-maker, let it come out when it will, it will soon be answered, and it and the Author exposed: This Cockatrice-Egg hath been hatching about five Years.  
I pray all Men to observe what kind of Friends they are to King William, who are thus such Advocates for their Martyr. The Canon passeth a cold Compliment on him; the Prefacer not that. The King and his Cause is wounded through the sides of that Parliament who fought for the English Liberties and Religion against an Invader of both. They know, if the Doctrine of Nonresistance be true, Men will soon be Jacobites, and make way for K. James his Return; then K. James shall be compared to the Martyr, as excellent Prince; and K. William to Oliver Cromwell, a Usurper, etc. by Men whose Lives are a Reproach to their Judgements, who already place David, a Man after God's own Heart, below Charles, a Man after the Devil's Heart.  
I am sorry I am forced to say the Prefacer was a great Friend to the Dissenters, went to their Meetings, contributed, etc. till he was forced to go to Sacrament to get the Hospital at Plymouth; then he bewailed this Compulsion, and was dragged to the Lord's-Table; then became one of the greatest Enemies they had, except Roger L'Estrange and Dr. Hicks, and thirsted after Whiggish Blood for Preferment. I would conceal this as I do other things, could I do it without prejudicing the righteous Cause I have now espoused.  
I had almost forgotten to tell the Reader what this roaring Canon's Text was, that God told David the Pestilence was for Saul 's slaying the Gibeonites. Well, God told David it was for that Sin, but had a scandalous Weathercock-Priest told him so, he had not believed it.  
When K. Charles the Second returned he brought a Deluge of Profaneness with him; a Nest of Whores, and a Litter of Bastards had he, and heavy Judgements soon followed his Heels: The Plague one year, the Fire of London the next— Now if one had asked a Temporising Trencher-Priest, What were these Judgements for? O, the cutting off the Head of Charles the First! Who told them so? Not God sure, for he and they were too great Strangers, that they should so easily know his Mind. Was it not for the unheard of Atheism and Profaneness of the Court? For turning out eighteen hundred Ministers in one day, for Nonconformity to vain Traditions? For some Episcopal men's bringing in the King, after Dr. Sanderson had persuaded them to take the Engagement? Was it for idolising Princes, and saying, as our Prefacer, of K. Charles, He did no Evil—? Perhaps he could do none; for so Sir Orlando Bridgman, in the Trial of the Regicides, urged it, The King can do no Man wrong. (He that can do no Man wrong; can he do any Man right?) Was it (some may say) that when the Father's Head was on the Block, the two Son's Heads had not been there too? I am not more confident of any one thing I ever studied of History, than that K. Charles was a Popish, Perjured, Bloody, Arbitrary Tyrant. As for our Prefacer's Citations.  
1. Some I doubt are untrue, and others want proof.  
2. Men will too much talk like Courtiers, whose Minds cannot be known by their words.  
3. Some very good prudent Men, did think favourably of K. Ch. the 1st's Cause and Family. 1. Till the Discovery of ●hat deep Plot by Dr. Oates, declared by the Parliament to be true. 2. Till they saw the after Proceeding of K. Charles the ●d, and his Death. 3. Till they saw the open defiance of our Laws by K. James. I would appeal to the Consciences of some Men (if I thought they had any) whether they do, or ●an believe what they writ of that worst of Kings, C. 1st. though ●ot Men. 4. Besides, when Men are in Misery, as the King was in the Isle of Wight, they then are like wild Beasts ta●ed. So he might talk honestly and piously, and easily decoy well meaning credulous Persons, who are then through pity ready for such impressions. 5. Yet, I think, their fluid Charity (perhaps not fixed) is more justifiable than their Prudence or mature Judgements. So it hath been, as before with the Censurers of Dr. Crisp his Doctrine: some close all, They hope he was a good Man. 6. Yet after all, I care not what any Man said, but what he ought to say. I therefore ●o to the merits of the Cause.  
And for the Churchmen, who are angry with 〈◊〉 of us, that hope Oliver is in Heaven, or the greate● Parliamentarian Fighters; they themselves must ha●… owned so much over their Graves, if but lately Dea● though they justified themselves, and proceed to th● last. If the common Plea be good here, That is 〈◊〉 that is in the least degree a remove from Despair: and th●… you may say of any Man, You hope he is in Heaven, th●… you are not sure to be in Hell. Say next, you hope the grea●… Turk when he dies will go there: That you hope to 〈◊〉 till a hundred Years old, and to find a great prey; not ●…ing sure to the contrary. I will not digress, else I wo●… lay open the vanity of this Notion, or blind Charity.  
I care not for Milton's Iconoclastes, though I think he ha●… written a great deal of Truth, but whether honestly 〈◊〉 no, I leave others to judge: I do believe both he and 〈◊〉 Lord Lambert were Roman Catholics, or Sceptics a●… Deists, doing the work of such. I once conversed with 〈◊〉 Lord Lambert, in his Garden on the Island nigh Plymo●… and could hardly tell what he would be at in Religion, 〈◊〉 when I saw him on the 15th Psalm, I there found a Beh●… menistical strain, and believed he intended to bring our Religion into Contempt. What Bedlow swore, is well kno●… and he said he brought him Letters from—. Th●… Milton lost his Paradise, the Protestant Religion, but ne● re●ain'd it more. But did nothing that Rushworth sa●… deserve our Prefacer's Consideration?  
Obj. But it shall be done in time. When? It is high ti●… if ever. And he might have let alone this magisterial, dog●…tical Assertion till that time, that we might see all in a pie●… What is a Machine, when taken in its parts: for my pa●… I not only can, but do hear patiently any Man that sh●… talk two or three Hours together, to prove the infam●… Martyr-maker, to be a glorious Martyr, if he so belie●… but for Men to assert, and assert without proof, and be 〈◊〉 patiented of hearing Objections; they are not fit for Conver●… ●o doubt this destroyer of his Country, doubted not but bishop Williams of Ossery his Prophecy, should be fulfilled in ●is Book against Nonresistance, written in the 2d Year of the War, That the King should reign till he had put all his Enemies ●…der his Feet. God heard the K. when he said, if I have ●…ed innocent Blood, let my Honour be laid in the Dust.  
As for the keen severe Reflections, our Prefacer makes ●n those who m●ke a Calf's head Feast every Martyrdom day, I justify them not, but if I must be either at ●heir Feast, or some men's Fast that day, I know which 〈◊〉 would choose for good cheer sake, though I will not tell e●ery Body, much less the Prefacer, lest I should be re●ected on in his next Turkish-slavish-Book. His other ●rother N. Y. (that true Englishman lately dead) is beyond his Censure now.  
This Sermon being printed, must never be preached ●ore, though with a new Text, how often soever it hath been ●reach'd already. Must two hundred Pounds a Year be ●…id to a repeater of Sermons, though his own, and the Trade ●…ntinue, durante Vita? He that preached his Daughter's Di●…nity once about standing in ●inging Psalms, let him ●…nsult her again, and it may be he will no longer up ●…d down, preach Pro and Con, and turn his Cap as the ●ind blows. Will not his Head when he dies, serve for ●other thing now on the Steeple? Hath the Martyr-●aker's Picture before the Pulpit, set up by Mr. Prefacer, ●ade them both giddy?  
That King Charles was the Author of his Image, is ●utly asserted by our Prefacer, as stoutly denied by Men 〈◊〉 all Parties, but never was by me; for  
1. Colonel Crook told me he saw the Copy of it under 〈◊〉 King's own hand, and he never doubted him the Au●…or. Now though I confess this proves him not the Au●…or, yet it is a great help, and confutes some who ●…estion whether ever the King saw it. The Testimo●… of an Adversary goes far; he was one of the greatest Enemies the King had, and one of the best Friends his Highness the Protector had.  
2. What will the deniers get by this, who cannot deny the Conference between the King and Mr. Hindersham, and other Epistles of his, which prove he was a good Scholar, and so far a wise Man. What if his Brother Julia●, and his Brother Trajan, were both great learned Men, doth that excuse their Tyrannies, and other Villainies? No, though their good Morals be added to all; as not given to Women or Wine, etc. Their learning unsanctified (not enthusiastically managed) was but as Judas and the Jews Lanterns and Torches by which Christ was betrayed.  
3. Doth any Man that knows Bishop Gauden's Style, think this like it? And for what a late Writer says, Mr. T. of the Earl of Anglesy, leaving it under his hand in a Book, That he knew it was not the King's, &c. and this Mr. Millington testifies—.  
1. Is it likely King Charles the first, and James the the● Duke of York, should so confess to him? What! And none but him?  
2. Ought not the Earl, if so, to have declared this whe● live, Viva voce, for the satisfaction of his Countrymen, and not leave a Note in so obscure a place?  
3. I must have greater Testimony than Mr. M. to prove it was the Earl's own Hand, and not counterfeit: We know who can imitate. If as Mr. Millington told me, and others, That Paul a Knave of Jesus Christ, is no true Story, but it was found that Knave was with great Artifice put in, and the word there before blotted o●… might not a lesser Trick be here made?  
Lastly, If Bishop Gauden did say he was the Author, and say true, it is as true, he was the greatest Villain 〈◊〉 the face of the Earth. To tell the World, the King sa●… to God and Man, what he never said: his name deser●… to be a Curse on the Earth, for abusing all Manki●… But he was accounted one of the best of Bishops: 〈◊〉 ●kely, the famous Preacher, once in Exon, told me great ings of him, and that he believed him to be a Pious ●n, though he himself was a warm Independent. Whether ●hop Gauden might help the King to any Materials, I ●…l not say, or the like, but the same Arguments that ●…ve him to be the Author, prove him to be a ●at R.  
〈◊〉 remember I once heard our Prefacer say, when urged ●…th the afore named Story of K. Charles the 2d's giving ●…der his Hand, That the Earl of Antrim, in the Irish Re●…lion, acted by his Father's Commission; It cannot, said 〈◊〉, be denied, But he hated his Father, because a Protestant— ●or, thin Sophistry. (Yet we had an Act from an in●…ible Parliament, by the way, to make it Treason to say, ●is King was a Papist.) I wish those excellent, admi●le Accomplishments, God hath blessed our Prefacer ●…th, (say Dr. Salmon what he will to the contrary) had ●…en well employed! Would Plymouth Hospital had been ●ther, and the Sacramental Test! Then we had had him as ●ainter, not of an old rotten Post, but of a new good ●…e, K. William, as more than a Crowned Head, which is all 〈◊〉 good words he hath for him. If Christ and Oliver ●omwel, must pass for two Deceivers, in some Company; 〈◊〉 Judas and the Martyr-makers, pass for famous Men. ●…d the King been indeed a Pious Man, some Men would ●ver have one good for him; who hate every thing of ●…ty where ever they see it, except the NAME.  
How hard is it for any Man to serve two Masters, Charles 〈◊〉 Pseudomartyr, and our good K. William? Either he ●…st hold to the one, and Despise the other; they can●…t serve K. Charles and K. William. If some took off the ●ad of the Father, others dethroned K. James for K. ●…lliam, and would have his Head too, could they come at But if I am asked, as I have often been, Will you justify ●…ver Cromwell in all that he did:  
1. No, nor myself in all that I have done, but cry God be Merciful to me a Sinner. Will these Objectors justify themselves in every thing they have done? I believe some cannot justify them in any thing almost they do.  
2. Can David, Solomon, Josiah, or the best of Princes be justified in all they did? The Church by Solomon 〈◊〉 said to be fair as the Morn, which hath her Spots.  
3. Yet what is it he is not to be justified in? O●… The taking the Government upon him: I know none hate Preferment. Did he then make, or attempt to make his Family or the Nation great? It is well known, many Congregational Ministers reflected on him every Lord's day i● the Pulpit, for usurping the Government. When he se●… for them together, he so acquainted them with the Sta●… and Posture of things at that time, that had he not taken the Protectorship upon him, all things had run into Confusion: He wept, and they wept as fast as he, and would never reflect upon him more. Yet to be plain, his saying, in the Star-Chamber, He never sought the Protectorship, no manner of way, but was unwilling to take it till forced to it; and shutting the Parliament-door, till they had owned his Authority, were bad, vile things, and showed him 〈◊〉 be but a Man of like Infirmities with others. But if it cannot be proved he was a Pious Man: What then? He might be a good Governor. How rare are pious Kings? One in three or four hundred Year! But of him, and K. Charles, and Affairs relating to them have I said so much in my censured Book, Vindiciae Anti-Baxterianae, that there I refer the Reader.  
These talkers for the slavish Doctrine of Nonresistance, are woeful practitioners of it, when it comes to be against them. They forget themselves, as Roger L'estrange in his late Fables and Morals, unhappily gins, When Archodemus, King of the Lacedæmonians, married a very little Woman, his Subjects fined him, because they feared a small breed by her— Why Roger, were Kings fined by their Subjects, in one of ●e best Governments in the World (as the Lacedaemonians ●s) and that for so small a thing? What if that King had ●…pt a Nest of Whores, and among them another Man's ●ife; had not his Head been the Fire? Thus the great ●eaders for absolute Monarchy, and Kings to be inviolable, ●o Arbitrary, trip ere they are ware. This is like the ●ose; after he had censured many Fables in Aesop as trite, ●e makes a more foolish one then any there, about the Wo●an and the Needle thrust in her Finger: He said, he did ●…t thrust himself there, she did: so, Is it not shameful 〈◊〉 see some Men condemn others, as Men having no ●…nscience, and factious Atheists, forsooth? If K. Charles ●…s Cause had been good, he might say to some pleaders for ●…m, as a Holy Man and Martyr; what Christ said to their ●aster, when he said, I know thee who thou art, the Holy ●…e of God: Hold thy Peace: accounting it no honour to ●…m, to be thus applied to by an Unclean Spirit.  
You that compare the Man of Blood to David, Josiah; ●…me, to Christ himself; remember how William's Bishop 〈◊〉 Ossery exposed himself, when he wrote a Folio to prove, ●ery comically done) That Antichrist was the long Par●…ment, and Bishop Laud and King Charles the two wit●…sses. You that talk of the sick brained, Apocalyptical ●…en at that time; can you find a worse than he? or a ●ore mad Prophet than Aris ap Evan?  
The Blood shed in the Civil War, (the worst of Wars) ●…ied for Vengeance, and was heard.  
I pray the Inhabitants of that famous Town of Ply●outh (the place of my Nativity) to consider how fa●ous, above any Town in England, not only the Men, ●…t the very Women made themselves, when they re●ell'd the Martyr-maker in his highest Attempts to take ●…e Town: How God afterwards blessed them with a ●…ly, laborious, bountiful, genteel, learned Minister, Mr. 〈◊〉 Hughes: How all blessings of Trade, Peace, Plenty, as ●ell as Piety than attended them. What Confusions are there now in their Worship, contrary to the Co●… Prayer-Book: Instead of, with an Humble Voice saying me: They roar with a loud Voice, going on with reading Priest, or, as once I heard, going before him, Voice not being heard. How Atheism and Profane hath abounded there for thirty Years past. What 〈◊〉 the B. in the Manger, etc. Our Prefacer knows this 〈◊〉 true, and hath been an Ear Witness: as if they 〈◊〉 verify, what some have said, Where the Common-P●… Book goes up, the Bible goes down. Let Mr. Mun●… other serious Persons there, compare Times with T●… Ministers with Ministers, Magistrates with Magistr●… Worship with Worship, People with People, and they not acknowledge, that Plymouth was once a ●…dice, now a wild Wilderness, & c? O the Wickedne●… some Men, who have made other Men as Heathen Me●… Publicans, and delivered them up to Satan for a Tried Ceremony, and cherished, as Members of their Cha●… such as have kept other men's Wives, whilst Magistr●… C. M. went openly on such particular days of the W●… and such particular hours of the Day! How came Canon to give this Man the Sacrament, contrary to 〈◊〉 own Orders? Hold up your Head, Sir: Are you a C●… formist according to the Constitution of your Cha●… No: but in this, and other things, a vile Dissenter.   
FINIS.