A New-Years-Gift FOR THE Antinomians: PARTICULARLY Mr. Malebranch Crisp, OR, As he foolishly, and yet often (but truly) styles himself The Unworthy Branch of Dr. Crisp. WHO Hath Wickedly attempted to underprop a rotten Cause of his Father, by Notorious Forgeries, concerning Mr. Baxter, Mr. How, and Dr. Bates, as Justifiers of Dr. Crisp as an Orthodox Man, and no Antinomian: In a Rhapsody, Entitled, Christ Exalted, and Dr. Crisp defended; against the Reverend Mr. Alsop, with whom he rudely, and ignorantly plays under the Name of his Dear Kratiste. Malus Corvus, malum Ouum. What shall be done to thee, thou false Tongue? By Calvin Anti-Crispian. LONDON, Printed for John Marshal, at the Bible in Grace-Church-street, near Cornhill, 1699. A New-Years-Gift FOR THE Antinomians: PARTICULARLY KAKISTE CRISP. By way of Dialogue between Antinomista and Evangelista. Evang. GOod morrow, Mr. Antinomista. What makes you look so merry this Morning? Antin. Why Man, I never care to look otherwise, for I have more Wit (and more Grace too) than to be troubled about Sin. But that which makes me smile on you is to think how dull you, and such as you are, look, and must look, since a prceion Book lately came out, Entitled, Christ Exalted, and Dr. Crisp defended. Have you read it over, I pray? Evang. No, nor never will endure that Penance. I know some Ministers of his own Party that are displeased with him. That a Man of such cheap Abilities should meddle with Ministers Work. Tho' the Jackdaw, as in the Fable, comes forth in stolen Peacocks Plumes. Antin. What have you, I pray, to charge the Book, or Author with? Evang. With Four things: 1. With painting that Old rotten Post his Father, or Book, with notorious Untruths. 2. With Pretences of owning, or pleading the Cause of Mr. Lob, as if that learned, sound Man were theirs. Tho' it is well known Mr. Lob often and truly chargeth in more Books than one, Dr. Crisp's Doctrine with Blasphemy, etc. 3. With clapping under board the more gross, black, wicked Notions of Dr. Crisp, and insisting on Commutation of Persons; as if all the Cause, or Controversy turned there. 4. With bringing such woeful Proofs for the Change of Persons between Christ, and Believers, that no Man, half-witted, would or could do. Tho' I own the Phrase (rightly understood) yet hate to see a Cause fall into such unskilful hands. No Creature is more hateful to a Man than a Monkey, because so much like a Man, and yet none. Antin. You dare not, Sir, say this to his Face; you should, if this be so, have applied yourself to him in a few kind Lines. Evang. So I did; and offered a friendly Meeting and Conference before his learned, worthy Friend Mr. Gouge; who, tho' no Antinomian, is too easily imposed on by them. Antin. The false Stories, I suppose you mean are, That Mr. Baxter should say Two Days before he died, That Dr. Crisp was an Orthodox Man, and brought more Souls to Christ than We do, etc. He said this in ipsissimis verbis: And that there is not the least grain of Ground to doubt it; for he says, I came from a faithful holy Minister, p 2. And that Mr. Cole told him p. 13, 14. That he heard Mr. How say, If Dr. Crisp were an Antinomian, I am one too, and, if he mistakes not, Dr. Bates was there, and said, So am I too. They are great Stories. Evang. I tell you, That they are great Lies, for which the Publisher deserves the Stoning Doublet, which (as I hear) he wishes for me. We know to Goal all must go that oppose his Father's Notions, as he, as it were, petitions our Senators. 1. Mr. Williams, and Mr. Sylvester, (Mr. Baxter's most intimate Friends) profess they never heard such a Story; which had been morally impossible, if true. 2. It is commonly said among these very Accusers, That Mr. Baxter died rather like a Papist than Protestant; and what now are we told at the end of Seven Years, that he died a Crispian? 3. Mr. Baxter, when asked on his Deathbed, whether his Mind was changed? as about Justification, said, I have told the World my Mind about it in my Books and there I refer them, See his Life; there is an owning (proh dolour) of his Doctrine about Justification to the last. Is it possible he should at the same time own Crisp his Doctrine as sound. He that added. Works to Faith, had he now with Crisp thrown away both? 4. Had therefore this Minister protested to all the World he heard Mr. Baxter thus say, No Man of Brains would or could believe him, who knew. Mr. Baxter, and how tenacious of his Opinion in that Point, and what an open, long, and fierce oppugner he was of Crisp's worst of Doctrine in that Point, Of Justification without Faith. 5. He says, this faithful holy Minister was desired by him to give this under his own hand, but being prudent, he refused. Would he then had been so prudent too, as not to have published so idle a Story. 6. Some I know have found out this Young Man, who as they affirm to me, denies the Truth of the Story. That what Mr. Baxter said, was on the coming out of Dr. Crisp his Book; (which, I think, was a Year and half before he died) and that he never said he was Orthodox. 7. Had Mr. Baxter so said, his next words ought to have been his Confession of his Fault in opposing Orthodox Crisp, and to have recalled, his last Book especially, against him. 8. I could say more to prove his Tale of their faithful holy Minister, signifies nothing, were it convenient. Who ought to expose this Author, being a common Adversary, more than his Politics will give him leave. As for Mr. How, and Dr. Bates, 1. They disown this, as the Author Mr. Kakiste Malebranch well knows now. 2. If he designed Honesty, and Truth, they are alive; why had he not sent to them to know whether they would own it? No doubt, he believed the thing not True, and feared right Information. 3. Can any Man imagine, that these Two great famous Divines (who if not Baxterians, are Baxterianish) should so run counter to their avowed Principles, as to justify so Corrupt a Man? 4. Suppose I, or another, should say if denying the conditionality of the Covenant of Grace be Crispianism, I am a Crispian: Would it follow that I own myself to be a Crispian? Well, when I am dead I may be published as one too, tho' so great an Enemy to the Cause. Antin. If these Stories be not true, The Devil is gone forth for a Liar: For I know Men of Note believe them, on the Word of honest Sam. Crisp, as they call him, tho' they be no Antinomians. He triumphs in his Stories, that God may so touch the Heart of Mr. Alsop, etc. But I hope you do not in the least question, the other Story about Mr. Cole. That he should say, that if he had but One Hundred Pounds, and Dr. Crisp his Book could not be had under Fifty Pounds, he would give so much for it, rather than go without it. Evang. Yes I do, in another Book Christ made Sin, he tells us the same Story; but as I remember without the name, for that might have spoiled all, when Mr. Cole was alive. 1. I have heard him preach against Crispianism, tho' I never heard him above Three times. 2. I have enquired of the chief of his People, who profess they believe not the Story; That they heard him often declare against Dr. Crisp. The like Story may be told of that Man of a sound Head, and Heart, Dr. Singleton, when dead, tho' so zealous a Preacher against Crispianism, continually to his immortal honour, because in the Face of great Difficulties. I meddle not with Mr. Malebranch his honesty, but much question his veracity. Antin. But why call you him Mr. Malebranch, was not Malebranch a Wise man of France? Evang. Judas the Traitor was not the better for bearing the Name of Judas, who wrote an Epistle, a part of the Canon of Scripture. Evang. Malebranch is more admired now, than perhaps he will be, tho' so great a Man Acontius Stratagemmata Satanae, said much his way, and brought his Business to laymen's preaching. Mr. Lock hath since, and brought his Business to— Antin. But you charged him but now for not proving Commutation of Persons. In my mind he hath done it well, and I wonder Mr. Alsop could not see it, 17 John 21.— That they may be One in us. Evang. Why Man, (or rather Child) doth that prove any more a change of Persons between Christ and Believers, than between the Father and Believers? Is the Cause come to this? Antin. I profess your are right. You have caught him; but I will desire you to hear his other Arguments, and Places of Scripture. Evang. I will stop my Ears at any more. I thought it high time to lay down the Book, when I read such stuff. I own a change of Persons, tho' not crisps wild and awkward way of managing that, and every thing else. Antin. But doth he not gravely and wisely reprove Mr. Alsop for sharp dealing with Mr. L●●●, from 2 Tim. 2.24. That the Servant of the Lord must not strive, but be gentle towards all Men; and when he adviseth him to learn of Christ, who was meek and lowly, 11 Mat. 29? Evang. They who thus talk, and yet are Advocates for the Rascally Buskin-maker, do but play with Scripture, and make Atheists. What is to Prevaricate, to be Partial, to be Inconsistent, a Learned Man in a jeer, etc. That Mr. Malebranch mentions, (though too bad, causeless, and provoking. I confess) what is this to Madman, Dunce, Devoid of Grace, etc. Ant. But no doubt Sam. Crisp is Serviteur de Dieu, as he wrote himself in his Christ made Sin, and says, he was not Zealous for his Father, but for Christ, and that the Zeal of God's House had eaten him up. And he tells the Gentlemen of Pinners-Hall, in that Book, That they were fed with the finest of the Wheat by Dr. Owen, Mr. Collins, Dr. Manton, and others. Evang. Poor Giddybrains! the Serviteur de Dieu was perhaps all the French he had. Was it not fine to see almost all the Hebrew words in our common Letters? Was not Dr. Owen a Calvinist, Dr. Manton a Baxterian? Sure I think the Man is almost galled out of his Senses, if ever he had any. Did any of them Preach Justification before, and without Faith? Antin. If Mr. Malebranch (as you call him) in Vindicating Dr. Crisp's Works, cannot please you, I hope a Reverend Draper may. Can you charge him with Lying in his Pulpit, or Folly there? I assure you, Sir, He is the most Gospel-Preacher I ever heard. He Preacheth of late most Moving Sermons. Evang. So I hear: For his Hearers begin to leave him apace; and not only they, but he too, must move from the Lecture-place. And for those Congregational Divines, to whom I was long since a true Prophet, I may now say to them, as Paul to the Mariners, after the Shipwreck, You should have harkened to me, 27 Acts 21. and not had this harm and loss. Antin. Oh! but he hath preached up imputed Sanctification at a most wonderful rate. If you please I will read his Arguments. Evang. I have heard them, and read them in Coffee Houses, and every where. He might as well have proved all from 1 Gen. 1, 2, 3. I am sorry to find a Man make himself like a Baboon. But did you never hear of a Woman, that said, She could find in her heart to Prostitute her Body to any Man, to testify against that Idol called Sanctification? Antin. Sure he sets up as an Advocate for Dr. Crisp, and Dr. Crisp taught People better. Evang. I have been informed by a worthy Person, That that good Man that succeeded Dr. Crisp at Brinksworth, complained that he could not a long time after the Doctor's Death, bring the Parish into any tolerable Order, the Women would hang out their , Lords-days, etc. Antin. Do you think the Doctor ever read the Book of Sports for Pastimes on Sabbath-days? I believe he would rather lose his Place. I know he lived at that time, when King Charles and Bishop Laud, contrary to the Law of God and Man, did that Villainy. Evang. I am not of your Mind; I sent lately to Brinksworth to know: And the Answer I had, was, Hardly any are now alive, can remember the Book of Sports; but they are sure the Doctor never turned out at that time. Antin. Well, well, if he did read it, that was no great matter; that was only against the Law, not a word against the Gospel. Had there been any thing in the Book of Sports against Free Grace, Dr. Crisp had never read it. Evang. Did not the Draper say, The Anabaptist in the Water might see the women's fair Skins, and know their way at another time? Are not many once angry with the Apologist now borrowing the Book? Antin. I cannot deny it. Evang. Did he not describe Mr. Baxter. and say, He said on his Deathbed, he had done as much for God. as others, tho' he had no assurance? No, but the quite contrary: For when one told him of his Good Works, he said, Talk not of Works, God taketh as very a Dung hil-worm to Heaven in taking me, as ever he took. This had been such an Hypocritical Cant, no more need be said. The words in deed were odd enough, but not so bad. I had not those Transports some Men talk of, yet I think I know as much as they, and have as much rational satisfaction. See his Life. 1. If he thought he knew so much, some think he did not. 2. If he did, was it Modesty to say so? 3. Do Transports follow this Knowledge, or this Rational Satisfaction? Oh! Doth not God give or deny these, as pleaseth him? Let us do no Man wrong, nor make a thing a Thousand times worse than it is. Antin. But do you think Mr. Baxter was a Man that made any Conscience of what he said? Evang. Why do you ask? Antin. Because, among other Stories (I have heard he told in this City) he said, That a Man not four Miles from Kidderminster, riding on Packs of Cloth nigh a Coalpit, fell in (the Cloth under him) in the Morning a Collier going down with a Light, saw a Man lying there, he went to rub him. The Man began to open his Eyes. The Collier asked him who he was? The Man answered, When I was in the Body, I was called Father Simon. Where do you think you are now, said the Collier? He looking about, and staring, and seeing such a dismal Place, said, In Hell, I think. Who take you me to be, said the Collier? The Devil, I think, said the Man. But God bless your Worship— Mr. Baxter, you know, in his Life, tells us what Mr. Faldo and others said of him. Evang. For my part, I doubt not this, nor other Stories of the like Nature he told And would as soon take his word as most men's this way. But, Sir, talk of some other thing. Must a Hammon, a Veil, and others; lie in Corners in this City, that a Man may sometimes ride with a Horse and pair of Pannyers— through the Alley in their Meeting, and touch no body, and an ignorant, impudent Draper be so followed? A Spiritual Quack, that knows not men's Spiritual Distempers, nor way of Cure, but may say, as he, Aegrotas morbo tuli, sed nescio quali, Accipias herbam, sed qualem, nescio, nec quam Ponas nescio quo: sanabere nescio quando. Antin. Oh, how powerfully he confuted Mr. Mead, lately reading some Passages out of a Book of his, that smelled of Popery! Evang. The Passages are good and sound, if rightly understood. There are Analogical Conditions, tho'. not proper in God's Covenant, all Protestants grant. Antin. Why had not he vindicated himself in his Meeting, against him, as did another Famous Preacher lately? Evang. If one Man plays the Fool, must another do so too? Did you never see a great Mastiff, when a little Dog snarls, not to return on him, but piss on him? Antin. But you Legalists make a noise about Repentance; when Repentance is Faith. Evang. Ay, Man! Repentance hath Sin for its Object; Faith, Christ's Righteousness. A Man cannot be said to Repent of Christ's Righteousness, nor to believe in his Sins; besides, if Repentance and Faith be all one, than Faith is Repentance; and than you and Mr. Humphreys (the Baxterian) be agreed, who saith, Man is justified by his Repentance; and so his Brother Clark, when in his Fit. Antin. But you press Men to means. Evang. So doth God every where in Scripture. We grant Man is dead in Trespasses and Sins (not Sick only, as some make him.) As no Natural Action can be done without a Principle of Natural Life, so no Spiritual Action without a Principle of Spiritual Life. Yet let them wait at the Pool for the Angel's stirring the Waters. In the Use of means we are Agents, in the Success, Patients. Acti agimus, we grant. Antin. But we bid Men come to Christ. Evang. What is Coming to Christ, but Believing in him? And what is this Believing, but a living (not a dead) Faith? And what is a living Faith, but that which is never solitaria, but is accompanied with all other Graces? You know the old Cant, Get into Christ, and sin if thou canst.— Tho' you are secured from the Damning, yet not the Commanding Power of the Law. Christ is the End of the Law for Righteousness; a perfecting, not destroying End. Antin. We are greatly afraid of Arminianism. Evang. What, Man, by Calvinistical Doctrine! Nothing makes me more to loathe the Name of Van. Hermin (for that was his Name we now call Arminius) as his Just Man's Defence, and thinking a perfect sinless state attainable in this Life, etc. Antin. Mr. John Humphreys, in his late Mediocria, tells you, you must embrace his Doctrine, if not ours. Evang. I wish I could say, he had done his Mediocria, Mediocriter. He grants us several Points, that some Baxterians do deny. That Mr. Baxter did not Preach the same Doctrine for substance, that Luther and Calvin did, about Faith and Justification. That Mr. Baxter did not understand what was meant by the Righteousness of Christ, and wanted a distinction. Here is your Eagle-eyed Man for you, by the way. He Prints Sir Charles Worsly's Letter to him without Censure, who says, That Mr. Baxter, by his Distinctions, carried things into the dark, (a great Truth) yet Mr. Sylvester and others say, he brought them, by his Distinctions, out of the dark. That Mr. Baxter meant the same thing with him, tho' for fear of offending others (Protestants) he was . Here is your plain Man for you. Thus were these Babel-builders confounded in their Languages. As for Mr. Clark, he is the most unhappy Man that ever put Pen to Paper. After all his Pleading Justification by Works, he says, he owns Justification by imputed Righteousness, and this Righteousness the material Cause of Justification, and that one Place of Scripture prove it, 5 Rom. 19 By one man's disobedience many were made sinners; which he says, is meant by Imputation, not Propagation: So by the obedience of one many are made righteous. That which offends him, he says, is men's naming places of Scripture which prove it not. What ails the Man? If one place prove Imputed, Righteousness, is it not as good as a Hundred Not, only Dr. Crisp, but Mr. Clark, in this Book of Justification, says, All our Righteousness is as filthy Rags, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dog's meat, 64 Isa. 6. 3 Phil. 8. is not Hypocritical, Pharisaical Righteousness, but Sanctifying and Inherent. Mr. Clark says the same in his Comment, because our Righteousness answers not the exactness of the Law of God. Antin. I experience all your Draper-Man Preacheth. Evang. Tell me not of Experience, but Scripture. The hearing you; puts me in mind of the Monster Speed and others tell us of, taken in the Reign of King John, which was taken alive, and much like a Man, and kept half a Year, and would eat all sorts of Meat. When he got away from his Keeper, he made towards the Sea, ran into it, leaped up, and looked on them that followed him, mocking at them. Some look like Saints, and are not, come from a Sea of Wickedness, and return to it again. Tell your Experiences in Wickedness, and what you feel there. There are Pious Men, called Crispians, no Man doubts, not such as mock at Repentance; but as for you, after Cheating, Lying, or a Night's Debauch, do you not experience a hardened Heart? The Sin is Christ, not mine. I will not sin, as David did, to be burdened with it. Antin. Oh! Oh! Evang. Why roar you so? Antin. Why did the Devil roar, when Saint Dunstan (as the Papists say) caught him by the Nose with a pair of burning Tongues. You are an unhappy Bird. Why, did you ever hear of my Life? Evang. Yes, more than you think of. But there is something within your Buttons tells you more. Antin. Talk of other things— What talk you of Life, and Works! Talk of Freegrace. But have you heard how learnedly our gospeler, whom you call the Draper, hath proved Infant-Baptism out of the Canticles and Ezekiel's Vision about the Form of the House, Arguments that are not commonly thought of by others. I doubt you therefore are displeased with him. For some say, you have renounced your Baptism, and they can tell the Man who dipped you. Evang. This Story, as well as other things is a notorious Slander. The learned Anabaptist, and others of them of my Acquaintance, know me to be a zealous (tho' not a furious) Contend for Infant-Baptism, If I meet with any Opposers. I own both the Subjects and Form in Infant Baptisin. And to wipe off this Charge against me for ever, I declare my Opinion about the Form. That I believe not that any one Person was plunged in all the New Testament. That 6 Rom. 4. Buried with him in Baptism, only relates to the Confession the Party baptised made; which compared with 3 Mat. 6. induceth me thus to think; They were buptized in Jordan, confessing their sins. We often read of being buried with Christ, and risen with Christ, where no mention is made of Baptism: Which answers the two good old Protestant words, Mortification and Vivification. When the Three Thousand. Souls were baptised, either they were baptised with their on, or with their off. If with their off, they were guilty of great Indecency and Immodesty among themselves. If with their on, they exposed the Ordinance to the Contempt of Jews and Pagans, who should see them come home streaming, as if out of a Ducking-stool. I believe they were baptised neither in our way, nor theirs. I know no more, how much Water was used in Baptism, than how much Bread and Wine they used at the Lords Table. If Men would Quarrel, they might say in this Ordinance, tasting, or taking a little bit of Bread, is not eating, nor sipping, drinking. I think neither they nor we give our Forms of Baptism a right Name. Washing or pouring Water on a Child s Face is not sprinkling; nor plunging, is not bare dipping. Dip thy Morsal in the Vinegar, 2 Ruth 14. To plunge it, in many cases is unmannerly, and lubberly. Joseph's Coat was dipped in the Blood of a Kid of a Goat 37 Gen. 31. not plunged sure. Not Blood enough for this, neither had it then looked as a Coat of one whom some evil Beast had devoured. As for the Subjects, Children were Members of the Visible Church under the Law, and are so still, else they had not been circumcised, and therefore now must be baptised Else. 1. They are all without the Church, and therefore Dogs, and such as God judgeth. 2. Else they are all of the Kingdom of Satan, if not of Christ. One or the other they must be, there is no middle; and so must be ranked with the Children of Jews and Pagans. 3. Then were the believing Jews who first came into the Church by Baptism, in this respect the worse for Christ's Coming, or for this Change, their Children being now left out of God's Church, not before. 4. Else of such is not the Kingdom of God; else were they Unclean, but now are they Holy, 1 Cor. 7.14. that is with a Foederal Holiness, Legitimate Holiness is Illegitimate Nonsense with me: For if neither of the Parents were Believers, and so not one sanctified to the other (for to the Unclean nothing is sanctified, his Conscience being defiled) they were Legitimate as the Children of Jews and Turks, not Bastards. There is no Sanctification or Holiness out of a Church State. I know but one Covenant and that of Grace, running throughout the Old and New Testament. The Covenant of Peculiarity is but the Covenant of Grace in another Dress. Antin. I am pleased to the Heart to hear you thus talk. What makes you then converse with so many of them? Evang. I will tell you plainly: The Learning and Piety, the Loyalty and Orthodoxness of many of the Men I converse with, and the Wisdom and Prudence of some not Scholars. Antin. But you preach Law and Duty: But we, as Paul, desire to know nothing but Christ, and him Crucified. Evang. You will not stand by this Corrupt Gloss: No, nothing in the strictest Sense? tho' we put Works in their proper place as fruits and signs of Justification, yet you run away, and say we are Legal, and keep Men from coming to Christ. You say, you do all for Christ. You know who shall say, 7 Mat. 22. In thy Name, in thy Name, in thy Name, yet be rejected as workers of Iniquity. Antin. Oh, but some of our Preachers find out such Spiritual Senses of Text, none of you do, or can do. Evang. I have sometimes thought according to their mad way of expounding; I might make all Scripture an Allegory about Christ to begm 1. Gen. 1, 2, 3. In the Beginning, that is, Christ called the beginning of the Creation of God. God made Heaven and Earth, that is, united the Humane and Divine Nature. And the Earth was without form and void. The Man Christ Jesus according to 53 Isaiah 2. had no Form, nor Comeliness; nor Beauty, why he should be desired. And Darkness was upon the face of the Deep, that is, 1. He was a Man of Sorrows, and acquainted with Griefs. 2. He was led into the Wilderness to be tempted of the Devil. 3. He was in Agonies in the Garden. 4. He cried out, My God, my God, why hast thou forsaken me? When Darkness was from the sixth, to the ninth Hour, 24 Mat. 45. And the Spirit of God moved on the face of the Waters. God comforted him, when he wept and sweated drops of Blood. Or he said, My God, my God, in the Waters of Affliction, Sense spoke once, Faith twice. And God said, Let there be Light, and there was Light. After he was in the Grave Three Days, God raised Christ from the Dead; and the Evening and the Morning were the First Day. And now a Draper might from hence learn, That the First Day was to be the Christian Sabbath. O rare Discoveries! But would not this be horrid playing with Scripture, whatever pretences were made to Spiritual Senses, and Discoveries from the Spirit. Antin. But they invite Men to come to Christ without a Change, but you do not. Evang. Coming to Christ is the same with Faith, and therefore you had as good bid Men come to Christ without coming to Christ, as to talk as you do. It is a vital Spititual Act of the Soul. Antin. But all grant Dr. Crisp was a Holy Man, whatever he preached. Evang. I, and others that have so said, did amiss. Some of us were decoyed by Mr. How's Paper, who I have Reason to believe hath repent it since, not having then read the Book, as most believe, and so knew not the Venom there. I know some say, they hope the Doctor did not put in practice his own Doctrine against. Repentance, sorrowing for Sin, Compunction Blind Charity! What! That made it his Work from the Pulpit, the Press, and in common Conversation to Ridicule these, and make all Legal. Yet I see no necessity for any to judge of men's final woeful State when dead, the Scripture give us no Precedent, but modestly says of Judas, He is gone to his Place. Go on Antinomista, I doubt not if Sin be never a burden to thee here, and to thy Followers, it shall be a burden to you all in a woeful Eternity. All that ever I heard or read against the Doctor, made me not so to loathe him, as the reading the Two Hundred Ninety Eight, Two Hundred Ninety Ninth, and Three Hundreth pages of that worst of Books, next to the Alcoran, and the Mass-Book; of which I have given an Account in other Books, and therefore shall not do it now. I have brought the Book before wise, serious Men, who could not believe till their Eyes saw: Never, never believe Christ ever was, ever is, ever can be made sweet, where Sin is not made bitter. I shall never forget that of Austin in his Confessions, I read when young, Confiteor Peccata mea in amaritudine cordis mei, ut tu dulcescas mihi. Antin. Now I will deal plainly with you, and tell you Mr. Antinomista what they say of you. Evang. Pray do, and spare not; for I have lately bought the best Cordial in the World against fainting Fits under any Calumnies or Slanders. Antin. What did your Cordial cost you, I pray, and what is it? Evang. It cost Two Shillings, and it is Socks and Buskins. (So that I can now wade through thick and thin) wherein Mr. Alsop is made a Dunce, Madman, Graceless Person, etc. tho' known by his Adversaries, as well as Friends, to be an excellent Scholar, and Preacher, a Great Man, and Good-One, that hath a Library in his Head. Antin. Did not J. F. one of the greatest Quakers in the City charge you for coming home Drunk from a Tavern at Eleven of the Clock at Night, and abusing a Soldier you met with, who knocked you down in moorfield's, then fling a Stone at your Head, when at last all was laid on him for his Threat Ten Days before, That a Church Friend of theirs vowed your Head should be broken. Did he not to your Face aver when you demanded Proof, That you Confessed this to him. Evang. 1. Had all been true (as I can call God, Angels, and Men, to record all is false) can any Man be so senseless (or take me to be so) that I should so confess to him, when I at that time charged him with his Threat? 2. Mr. George Keith (the Reformed Quaker) is my Witness, I came from his House that Lord's Day Night about Nine of the Clock. 3. I challenge all the World to charge me with this Sin (Drunkenness) once in my Life-time, in the University, or out of it. Can Friend F. or others say it. 4. I called Witness when he thus said, I so Confessed to him, and professed I would prosecute him, if he stood to it: But he eat his Words. joffer again Five Pounds to any Man that shall to my Face prove this Charge. Antin. But you are highly censured for belying Dr. Hicks, in your Friendly Epistle to Mr. Keith, etc. To say he was maintained by his Brother John, and some Devonshire Presbyterians, when a Poor Scholar in Oxford. Evang. All is true, I was bred up in the same School he was; was his Fellow Collegiate for a time, and could say more, were it convenient. Whether when a Poor Scholar, he was of St. John's College, or Magdalen, is not material. This Gentleman is not like Dr. Prideaux, who all his Days would show his Leathern Breeches in which he went to the University, to all great Persons that visited him. Some in this City can testify they heard his Brother John say it. Tho' they trained up a Bird to pick out their Eyes, I would upon many common Considerations (and one peculiar one) have concealed this, could I have done it without prejudicing the Cause I then espoused. I say to my Comfort, No Lie is found in my Mouth; and all that know me, know I hated that Sin from a Child, and I hope shall to Old Age. This Character Dr. Hicks himself (as well as others) was once forced to give me. Antin. Oh! But one thing you can never, never get of Mr. Non vos latet. The great K. bid all his Pupils report every where from him, that you wrote false Latin in a late Printed Latin Epistle to Mr. Lob, Mr. Alsop— It should be (saith that great Man) the Dative Case Vobis. He is such a Critic, that Grevius the great Grammarian in Holland made a Speech, and Dr. K. said there was false Latin in it. Evang. It is true, he so did Charge me, and it is as true, he since denies it, as I knew he would to save his Credit. All the Learned in the City stand by me against him, and say, He can be no great Man that says, Non vos latet is false Latin— A Boy of mine but in Aesop's Fables out of that Book, confuted an ignorant Sophister of his, who pointed at me, There goes Vos latet, when going into the Pulpit, Aesop Lib. 2. Fab. 1. Me fur quidem latet. Grevius said of him long since Optime commendat sua. To do him right, I take him to be no mean Man, but a great Man, and greater would he be, had he learned one thing, Ne tua jactato, ne aliena despicito. I, and others thought, Me latet, had been a Phrase known to most Boys pretending any thing to Learning. Can no Englishman speak good Latin? Antin. Answer me to one thing more, and if you can Answer me there, as you do in other things, it is but in vain to tell you of other Stories? Evang. What is that? Antin. Have you not lately said, That you taught a Child not Nine Years old, with others, to learn to read Greek indifferently well according to Spirits and Accents too, and also to learn Article, and the first, second, third, and fifth Declension without Book. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and also to read, construe, purse, and say Memoriter the two First Verses of the First Chapter of St. John's Gospel, in Greek, and all in the space of Four Hours. The three days story the Year before, was indeed at last believed, (tho' at first denied) because openly proved. Evang. This story is as true as that. Many Witnesses were present. The Father of the Child for one. I doubt not but to do the like again before the Faces of my Accusers; but for such as censure, and revile, and when entreated, refuse to come to my House, (where many that come Scoffers, go away satisfied) they are Beasts in the shape of Men. To take Boys in a Corner, and on a covetous Design to deny or affirm, as the Company would have them, is a Trick I have a Trick for to discover their Design. Antin. I crave leave to ask you a little Question, not of the Nature of the former ones. I and others wonder what makes you of late to Print only Groat Books, when you know Socks and Buskins cost two Shillings; Christ Exalted, and Dr. Crisp defended, is of the same Price: Dr. Crisp's Works cost 8 s. and you censured that in a Book of such small Price. Evang. 1. There is no need of many words, where few will serve turn. 2. I doubt not, many wise Men that read those Books, repent their lost Money, as well as lost Time, and think a Groat enough (if not too much) for any of them. 3. They have laden their Books with the same things over and over (so Dr. Crisp) I not so in new Books, Mr. Crisp tells us, Christ made Sin, how many Sons and Daughters Dr. Crisp had, what were their Names, and who eldest— He Subscribes himself, Serviteur de Dieu: It may be that was all the French the poor Man had, (as before) and they that have least Money, jingle it most. 4. It may be, Antinomista, you and others that thus talk, can badly spare that one Groat (perhaps the Good Woman in the Kitchen grudgeth that) if of late, when Money is so scarce, we grow Frugal in other respects, why not in this? 5. Whatever Money you and the Objecters may have in your Purses, you best know; but others know you have but little Wit in your Heads. Your Understanding will not reach large Discourses, well if this, though so short. Antin. But what, I pray you, makes you think Dr. Crisp would have read the Book of Sports, had occasion been? Is there any thing in his Book that induceth you thus to think? Evang. In the Sermon for the Fast, he calls King Charles the First, The Physician of the Churches and State. What Physician he was in the State, is well known; he gave the same Physic his Agents did in Ireland: And what Physician he was in the Church, is well known too, when all Protestantism and Piety was almost gone. I hope the Doctor was not so Squeamish, as to refuse the Physic, if offered, that this Physician gave him. What ailed thee, Toby! Canst thou see nothing, not in Scripture, that expoundest that Text of Services coming from a pure Heart? Your New Moons and Sabbaths I cannot away with, it is an Abomination, every one sees it spoken not of the Services of God's Faithful Servants, but of Profane or Hypocritical Jews. But of these things I have said enough in my Apology, and Three Contending Brethren. Let others do what they please, I care not to write the same things twice. My Citations are true, only I find what I cite, pag. 15. the Doctor said of the Wise Man, was a mistake, I shall not trouble the Reader with what occasioned it, but now Correct it. Did the Sparrows mute in Tobies Eyes, when he thus read Scripture? If they did, Naughty Birds they! Then may his Writings stand, as Apocryphal ones, between the Old Testament and the New, in the middle, not of Participation indeed, but Negation, may I so allude. Antin. Some talk of what betides some Preachers of Freegrace, and they what betides you. Opposers— You lately were left almost dead. Evang. Yes, some are thus too conclusive without cause. When Whitehall was burnt, no doubt but many took it to be a Testimony from Heaven against the King in a time of Peace to fire his Palace, who as an Usurper took it from a Lawful King, as before he was perplexed in War. For my part, I think ray Construction of that Providence was better than theirs, when I said, God had given us a chaste, good King, and loved him too well to let him live in an Old Bawdy-House. Lying will be found to be an Omen bad enough of itself of the Divine Displeasure. What if the Baxterians had reported and printed Seven Years after Dr. Crisp died, that two days before his Death he said, Mr. Baxter was an Orthodox Man, and turned more Souls to Christ than he? Would not this have been notorious Villainy? Not greater than this, tho' we are told there's no grain of doubting. Well, put it in the Gazette, and New sLetters, Mr. Baxter died a Crispian, But no wonder from Men, who mutato nomine tell us, Luther lived and died one. Calvin and Crisp were agreed. What, in Justification without Faith! That the Church of England, in her Homilies about Doctrine, is theirs, and therefore Mr. Kakiste often citys them. Some of them say, They own all in the Assembly's Confessions of Faith. Any thing! Dr. Owen is theirs, Dr. Manton so, and at last, O wonderful Conversion! Mr. Baxter himself. Good Man, there is now some hope left for him. If his Tutissimum with Bellarmine's last words be not too late (tho' by the way, they are Bellarmine's last Thesis in his Dispute of Justification) he had certainly gone to the Devil, had it not been for this Blessed Change. Words I know no Man ever used of him but this Tribe. Mr. Alsop thinks so contemptible of Mr. Kakiste's Book, that when we, with other Ministers, last Week waited on His Majesty at Kensington, to Congratulate his Safe Return, he told me, he never saw the Book, nor knew not what was in it; and I suppose the Book hath been out too long to begin now. I have one Request, Mr. Antinomista, to make to you, as on my bended Knees. Antin. What is that, I pray? Evang. That you and your Brethren would never meddle with the Controversy now on foot. Mr. Lob is a Workman, and neither needs your help, nor, I believe, desires it, but rather fears it: For you spoil all by Ignorance, and Falsehood, and Corrupt Principles. If any of ours accept of your help, in my Mind they do as foolishly, as if any of us, writing against the Church of England, should call for, or accept of the help of the Quakers. You make such work as the Ape that imitated the Cobbler in mending Shoes, etc. What woeful work Mr. Malebraach hath made, he that hath but half an Eye, may see; and what Work that Ingenious Gentleman, now in the Press, with his Baxterianism unmasked, will make, who can tell? He hath written for Dr. Crisp, against his Namesake of Cambridge, that excellent, sound Book, Crispianism unmasked. Who hath not confuted Error by Error, but by Truth, in the Old Calvinistical Protestant strain. Tell Untruths as fast as you will on me, as, That I should, some Months since, stand up in one of the greatest Congregational Meetings in the City, and say aloud, That they were all a Company of Antinomians. I care not, I am always at War with your Opinions (I mean those of you that say, David sinned in having Sin a Burden to him, or charging it on himself) but never with your Persons, nor the Persons of any others: for those called Crispians, that understand not the depth of the wickedness of his Doctrine, and are not Impenitent, but Penitent Believers, I love and own as Brethren, whatever Mistakes they may be guilty of. Unless Men Repent, they shall perish. Unless they groan because of the body of Sin, they belong not to Christ. Antin. You tell Men much of Duty, and Preach not comfortably, as Gospel-Preachers do. Evang. Did not Christ so, 5, 6, 7 Chapters of Matthew, Preach Duty? Antin. Mr. Toun well observes Christ's principal, if not only end, was not their Obedience, but that seeing they could not obey, they might run to Freegrace. Evang. I know Mr. Toun's Notions had not half that Devilism in them Dr. crisps had, But I pray read the close of all, 7 Mat. 24, &c, He that heareth these say of mine, and doth them (mark, doth them) is like one building his House upon a Rock: He that doth them not, builds his House upon the Sand. Where is yours built? Let our Drapers, Tailors, and Shoemakers (Antinomian Preachers) that thus Profane the Sacred Name of Christ, when, with their Master, they cry, Christ alone exalted (let them consider, Are the Pangs of the New Birth (by which all our Divines were wont to express Repentance) come to this, to be Legal, Sinful? These never knew these Pangs, these Agonies and Throws, or true Compunction arising from the sight of Sin, and fear of Wrath, as well as Christ's Sufferings. I must acquaint my Reader, that some part of the Dialogue I lost: More things were intended, yet this may suffice. To the Sober, Pious Antinomians: Who disown the more Gross, and Damnable Doctrines before censured. Brethren, I Rejoice to find you pleased with the Scripture Doctrine, and Method about Repentance, and Faith; and plead the necessity of sorrowing for Sin, even to Bitterness, etc. and that you have experienced Sin to be a heavy Burden to you, and Compunction to be your daily Work, renewing your Sorrow as you do your Sin. As for some Opinions charged on Flaccius Illyricus, in the Days of Luther, or on Hinckelman, called a Lutheran; I shall not trouble myself whether they had so bad a Sense as Mr. A. Burgess in his Vindiciae Legis intimates, or a most soft and favourable Sense, as Mr. Crandon seems to plead for, as, That Repentance is not to be taught from the Ten Commandments, etc. That to oppose that Doctrine Bona opera sunt necessaria ad salutem, some said perniciosa; for the latter, tho' harshly expressed, may be well intended Works without Faith, or not built on it. Good Works were granted not to be necessary by way of Merit, or Efficiency but of Presence; tho' I know some have said, they had a kind of Efficiency, so Mr. Troughton, Lutherus Redivivus 1 Part. There may be the same Opinion where are variety of Expressions, as I am sure there is between sound Men, some that use, some that refuse the Word Condition in the Covenant of Grace. For they that call Condition the suspending of one thing on the doing another, as Mr. Flavel, and others, mean no more, than those that call them Necessary Antecedents, others, Qualifications. All that I say against the Word, is the Danger by it Men are in of Arminianism. They use the Word in a proper Sense, others in an improper, and I think hard one. There is no such Definition given of a Condition in Man's Covenant, Why in God's? The Order of things in a Testament, according to the Will of the Testator, is not so called: Where he makes a free unconditional Grant or Gift to his Children, etc. We are to consider the Law in the hand of Christ, and so it obligeth: Mr. Baxter himself I remember, in his Divine appointment of the Lord's-Day, says, (I cannot remember the Page, for it is Twenty Years since I borrowed it, and read it.) As Great an Enemy as I have been accounted to the Antinomians, I grant that tho' the Law of Moses materially considered doth oblige, yet not formally, not as promulgated by Moses, but as now thh Law of Christ. So than in this Sense the Law is done away. Others take this to be a Legomachy. Anthony Burgess says much about this Dispute. I know, Sirs, you doubt not but Obedience to the Gospel, are Signs and Fruits of hidden Election and Presages and Forerunners of Eternal Salvation. Whatever Noise is made about God's being said to justify the , the usual Replies are good in the same Sense, as Christ is said to make the Blind to see, and the Lame to walk in sensu, non composito, but diviso; to take in that Sense that great Man seemed to be inclined to, 36 Page, is unscriptural, and no ways proper. Vindic. Legis. I know you care not to hear Men preach all Comfort, little, or no Duty. Is not Christ's Yoke easy? Are the Commands of Christ grievous? Talk what Men will of Christ Exalted, when they care not to hear his Precepts, Laws, and Commandments preached, and say all was done for them long ago by Christ, their Elder Brother: They deal with him, as Joab by Amasa, to salute him with a How is it my Brother? and smite him through the Ribs. The Reverend, and truly Pious, and Ortholox Dr. Singleton, said well lately, That it was langerous for Men to talk of one Grace only, is if they were to be known, or described by it loan; as said he, Some are always talking of Faith, and their getting of Faith, when as he truly observes, the Children of God are as often described by their Love. Love to God and one another, and some that talk always of Faith, talk little or nothing of this Grace. That he that renewed not Godly Sorrow every Day, as he renewed his Sins, had gotten to great Obdura●on, not Faith. I know, Sirs, it cannot be said of you as of them (against whom I writ principally) Their Voice is Jacob 's Voice, but their Hands are the Hands of an Esau. These are not Christ Exalters, but Satan's exalters, who can Lie, Cheat, etc. 3. Rom. 3. I beseech you bless God, you are of Paul's mind; What then do we by Faith make void the Law? nay, God forbidden, we establish the Law; which by the way was not the Pharisaical Laws; for Christ condemns their Traditions; when the fear of God was taught by the Precepts of Men; Neither was it the Ceremonial Law, for that was nailed at Christ's Cross, and so abrogated, but it was the Moral Law. It was that Law, by the breach of which, the whole World became guilty before God. Now the Ceremonial Law did not oblige the Gentiles, or the whole World; it was designed only for the Jewish Oeconomy: And where no Law is, there can be no Transgression: for Sin, as St. James says, is the Transgression of a Law. Then Obiter may I lay down this Argument, which I humbly conceive to be irrefragable, That Law by which no Man can be justified, was established by Paul among the Gentiles. But it was not the Ceremonial, but Moral Law, Paul established among the Gentiles. Therefore it is not the Ceremonial, but Moral Law, by which no Man can be justified. I know Mr. Baxter was much the Occasion of endangering you to run so far as you did. You perhaps know, what Mr. Crandon, in the Censure of his Aphorisms says, in the Epistle of his Book, That he had his Agents sent up and down to propagate his Doctrine, and to return to their Master to give an Account of the Success: Because this is a Story I never heard proved, I never charged him with it. And I think the Licenser (Mr. Caryl) did not without cause, caution the Reader against Mr. Crandon's Bitterness. I declare I never so charged him as he doth— whether he wanted Sincerity, I leave to his Judge. His comparing his Doctrine with that of Trent, Bellarmine, p. 215, in 7 leaves. 2. Book, deserves Consideration. I think Mr. Crandon was a great Man, except in his own Eyes: as some Men never had so much Learning as they thought, said, and printed, so he had not half so little as he thought— I know you grant the Law to be a Rule in a true, proper Sense, not like those Nomomachists (as is said Luther would sometimes call them, as well as by the name Antinomians.) It is safe speaking after the Apostle, 3. Acts 19 Repent, and be converted, that your Sins may be blotted out. What work doth Mr. Crisp, altar his Father, make of the Words of Bal●●am? He beheld not iniquity in Jacob, nor hath seen perver seness in Israel, 23 Numbers 31— Was this spoken of Elect Persons only, or not of the Congregation not so? Did not many of these fall short of the Land of Promise, against whom God swore in his Wrath, they should never enter into his Rest? A Type of Heaven. I grant all of them perished not for ever; for Moses, and Aarm fell short of the Terrestrial Canaan, that did not of the Heavenly one; but this was the Case but of few. They erred in their Hearts, and had not known his ways; Can any more therefore be meant, That God saw not at that time Idolatry, or any gross Sins, or foul Practices among them, for which he should let them fall before Balak. Therefore Balaam taught him to draw them to Idolatry, and Whoredoms (which Josephus wonderfully tells us the manner of) if we may believe him. I ask did God see Iniquity in Jacob, or behold Perverseness in Israel then? Sure he did, and plagued them severely, Two and Twenty Thousand. Suppose this were of the Children of God, this is but a figurative or proverbial Expression. I will not see, or take notice. God saw no Sin among them, in comparison of what he saw among the Heathens round about them, who committed the Mutum peccatum, Sodomy, and Conversing with Familiar Spirits. These are my present Thoughts about it. What I have read I cannot remember. Whatever some among us talk of Terms, Conditions, they own irresistible Grace in Conversion, Perseverance, and the Covenant of Grace to be ordered in all things most sure. And what Paul says, is ever so to the Romans, The Election hath obtained it. If they fall, they rise again, and we persuade them not to call all in Question. Much sorrow ought they to have, whether much fear or no. Any hope that may encourage them to return to God, we are not against; but that which encourageth to lie in the Dirt, is a hope that will make ashamed. It is dangerous Doctrine, that many of our Tradesmen, who are not only indocti, but indociles, talk of. Renew your Assurance, Go not to Humiliations, nor Prayers, but to Christ. I pray when did Christ give those Duties a Bill of Divorce, that you may not go to Christ, and them too? It hath been a Trouble to me, I confess, many a time, to hear some Famous Divines talk of Terrors, and that David had them, and such fears about his State and Relation to God, that were almost on the brink of Despair: And they urge, he oft says, Why art thou cast down, O my Soul? Why art thou disquieted within me? Trust in God, for I shall yet praise him, who is the health of my Countenance, and my God. When I declare, nothing with me proves the contrary more than this Text That David doubted not. If I should be sent for to a Man said to be in Despair, and he should say, God is my God, I shall yet praise him, They are the words of Assurance, more than Despair. Therefore Dr. Sibbs bottomed his Excellent Book on an unfit Text; to name no more. David was then driven from the Place of God's Public Worship, and remembered with whom he once went there, that kept Holy Days. Whether he then fled from Saul, or Absolom I know not. I find not David calling his State God-ward in question: Once Heman indeed seems to do it. Thus we run on one after another without Consideration of Scripture, as some that tell us, that to tell a Truth on a malicious Design is a Lie, and urge that of David against Doeg; thou false Tongue. Now they say Doeg told right to Saul, that David came to Abimelech: But I say he added Lies to that Truth, and Abimelech denies his Charge to Saul, and that truly. Did I inquire of God for him— Thy Servant knew nothing more, or less of this matter. So how many Preachers from the Press and Pulpit, Tell us thus far Men may go in the Duties of Religion, and Christianity, and yet fall short of Heaven; from Ahab 's humbling himself before God, (So the Great Sanderson) who was an Idolater before, and after. And so about Agrippa; who never entered on the Profession of Christianity. What are these Instances to Men making a great and credible Profession of Religion and Christianity, some Twenty Years, and more, and not be saved? What Religion did Ahab own? or, What Christianity Agrippa? Pardon this Digression. These are the result, not of readding nor hearing any Man, but free Thoughts. Let no hatred of Mr. Baxter's Followers, or their Doctrine, incline you to the other Extreme. That our London one's are more Sober, much less Popish, about Justification, than in some Counties where I have been, I do aver. Speak Honourably of the means of Grace (not with Contempt) as God and Scripture doth. If others place too much in them, that is their fault; slight them not. They are such in which God often meets with the worst of Men, and doth that for them, Means cannot, nor they for themselves. I know your Corrupt Notions have not corrupted your Conversation, but that you yet shine in all Good Works of Piety, and Charity. Ad Reverendos, & fandi dulcissimos, D. Singleton, Dom. Mead, Dom. Gouge, Dom. R. Taylor, & quosdam alios, vulgo vocatos, Independentes. QUID nunc temporis prius dicam, quid posterius, ego nescius. Ventorum vesania, procellarum impetus, & pulsus intemperatus sic jactant Ecclesias vestras quod cum Poeta repetendum est O Navis referent in Mare te novi Fluctus, etc. Et haec omnia à quodam Linteario, cui non est pueritia, sed puerilitas. Nugamentum hominis: Ubique cum contemptu, praecipuè Cophipoliis, dictum; quod sensum nullius callet: Quod segniter putat (si putat) & acriter loquitur. Jamdudum ineptae sunt argutiolae. In propria tamen sententia, hic homo oculatus, nos omnes myopes: Ille vir tantus, nos onlnes tantilli. Nae voluit authoritatem Apostolicam, etsi balbutit cum solaecismis non paucis nec minimis: Et instar non dormiturientis sed dormientia alloquitur. Inter concionandum (vel potius confabulandum) errorum luxuriosa est seges. Tales Trunci aut Taleae (vix viri nisi per Catachresin) sic quicquid in buccam effutiunt, quasi illorum est non ratiocinari, sed fundere Oracula. Sunt ita immorigeri, quasi ex quadam corte aut cavea nobis aderant. Ecclesiarum lumina contemptu habent, & sacrae Scripturae Oracula perperàm interpretantur Sartores, Calcearii & ejusdem farinae homunculi. Non pauci tamen ignari & heterodoxi jugiter intenti, & oppido laeti audiunt tales, quales veteres non norunt. Non me latet, Reverendi (nec fieri potest quod me lateret) Errorum fons & Origo D. Crisp; qui docuit, quod justificati sunt Renati, & Renaturi antequam erant in rerum natura, & ergo in statu destituto & deformato: Quod impiè fecit David poenitentiam agendo. Hic quasi vertigine laborans idem affirmat, & negat, de usu Sanctimoniae cum Justificatione, etc. Legant librum pessimum qui panem sapidum recusant, & mucidum diligunt, & deligunt: ipsas mi●as avide captant nonnulli. Memini, quod diurna nocturnaque manu olim tractavi. O Tempus perditum! Me miserum, quantum cogor meminisse d●lorem Temporis illius! Ulys. Gaudeant, qui volunt, quasi aurifodinan● invenirent, ego sterquilinium vidi. Sacrosanctae Scripturae cruda nimis & angusta interpretatio errandi suis ansam praebuit. Veram doctrinam & Evangelicam de poenitentia, de bonis operibus & etiam de ipsa fide foedus operum salutat cum scommate maximo, & omnia tam stultè & jejunè ut noctem agens insomnis. Nos adoritur Unicus, quasi illius Maximus natu. Quidam Lintearius, nemo magis illum admiratur quam ille, quasi dicatur Credo equidem, nec vana fides, genus esse Deorum. Magnifice intonat, quasi Theologis sapientissimis sapientior. Sic moris est apud hunc indectum & pervicacem. Sic dicit, sic agit, quasi ex industria voluit illud Satyri. Aude aliquid brevibus Gyris, vel carcere dignum. Si vis esse aliquid— Arcessendus est Vicecomes aut Curator pacis (Verbum sat sapienti) in Conventibus vestris? De hujus vita, & moribus tacebo. Ut optimè famuiatur cibo condimentum (an citreum, aut aurantium, aut aliud genus) ita doctrinae bonae bona vita. Cavete, Cavete Reverendi, in futurum, ne ●unt Desipientes Mechanici, & homines, qui six apud se, Concianatores. Nonne ego Verus Propheta, qui olim sat superque dedi praecautionis de hujus ignorantia & petuantia, in quodam libro cui titulus materno, Sermone, An Apology for Congregational Divines, against the Charge of Crispianism, and Countenancing the Preaching of incompetent Tradesmen, etc. Etiam atque etiam supplico, Clamate (& doctrina & vita) in illos qui Gratiam Dei in petulantiam conversuri, qui facinoribus perpetrandis fraenoslaxaturi. Praedicate gnaviter praedicate canore, quod Fides salvifica non est bonis operibus nudata: Quod omnes aliae. virtutes cum fide accenduntur, quod non tantum ex divina ordinatione sed ex natura rei sequitur (aut si placet comitatur) justificationem morum Reformatio. Vos, quaeso, nec dextrorsus nec sinistrorsus vagemini; non vanis verbis aut acerrimis protelemini à doctrina veterum Reformantium Fides sola justificat, non solitaria. Bona opera non constitutive, sed declarative. Concionamini necessitatem Resipiscentiae (quam pro ludibrio habuit D. C.) pro Remissione peccatorum. Proclamate & Legem, & Evangelium: Terrorem & solamen. Hortulanus non solum agit Cylindrum, sed rutrum, & bipalium. Non aliter expectet areolas pulchras, viridarium amaenum, aut ambulachra placida. Ecclesia non ●aro in Scripturis, ut nost● Horto comparatur. Sic vos manebit honor 〈◊〉 Deo & viris, sic vos praestolabitur pax optima. Ambabus ulnis alii alios amplectimini & non fiat evanida Concordia à quodam Futili qui in Rostris est instar Medici Circumforane● In alios (Errantes fateor, non aequè ac Crispiniani) sit ira plurimum moderata, sed in hos magis accendenda. Sic optat ille, quo vestrum nemo obsequentior, C. A. Books Published by the Author, and Sold by John Marshal. WIlliam Penn, and the Quakers, Impostore or Apostates. A Censure of George Fox his Journal, etc. An Apology for Congregational Divines, etc. Three Contending Brethren, Mr. Williams, Mr. Lob, and Mr. Alsop, reconciled and made Friends, etc. A Friendly Epistle to Mr. George Keith, etc. A Dialogue between R. and F. Vindiciae Anti-Baxterianae. FINIS.