THAT you are a Gentleman, a studious one, and of unusual Accomplishments, natural and acquired, cannot, and there­fore shall not be denied, but chearfully granted by me. I meddle not with your late large Book with its superfluous Branches, Bax­terianism Barefac'd, 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 Mens 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, &c. 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 your self.

4. That you have impos'd on us in citing some Authors against Mr. Baxter; particularly Bishop Ʋsher's Body of Divinity, p. 58. when it is well known Bishop Ʋsher told Dr. Bernard on his Death-bed: 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 Ʋsher's Life. By the way, was it like a Disputant to write against Mr. Baxter's Doctrin of Ʋniversal Redemption, to tell us plainly, That you never saw that Book of his bearing that Title, tho 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, tho not of Cats and Dogs) was habitually dispos'd to do all the Work, and perform every Duty for us in that Relation in which it pleas'd the Father to put him, and this was virtual Obedience, &c. Luther. Rediv. 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, tho not all of them. Why a Paradox? I know not above four Baxterians among the Ministers in a County, [Page 5] where once Providence cast my Lot.

5. That you seem to treat Mr. Baxter with less rudeness than Mr. Edwards. 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 linkt 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 talk't of, is over. I leave that Book, and ap­ply my self to you about your Defence of Dr. Crisp against Mr. Edwards 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. Edwards's Doctrin (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 [Page 6] 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 Ʋnion in Election, virtual by Redemption, manifestative in effectal Calling, is un­learnedly and too much Crispianly exprest; tho 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. Edwards 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. [Page 7] 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 Hosannahs in Heaven would be but mere hypocrisy, season'd with a proud, pharisaical, vain-glorious Spirit. Therefore, you say, Mr. Ed­wards 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 Tobie, 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 senior, 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, dimsighted (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. Edwards, for I have charged Dr. Crisp higher than he hath done; and I assure you, without sinning against Light.

You, and your Master, have paraphras'd 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 Bason in­stead of a Font, and a new Directory instead of an old Liturgy—After all your bitterness, Who is the Ro­gerus [Page 8] Lestrangus Redivivus you write 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 woful Outcr [...] on the sight of Dr. Crisp's Books, and employ'd Mr. Anthony Burges to answer him; whom he followe [...] [...], as much as Mr. Williams hath done, an [...] more than Mr. Edwards.

2. Mr. Lobb (now with God) to the last charg' [...] Crisp as a Blasphemer; who vindicated the Doctrin [...] our Reformers.

3. One would think you never read Dr. Owen, [...] make him one with. Dr. Crisp. Dr. Owen in his Di [...] ­course of Justification; so much shunn'd that extrea [...] that, 1. Mr. Baxter, as is fam'd, was not displease [...] with the Book. 2. Mr. Williams, ex abundanti, hat [...] prov'd, that Dr. Owen's Doctrin was most opposite [...] Dr. Crisp's. 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 Accuser [...] 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 sinn'd in having Sin a burden, &c.

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 of­fer'd up. Or that David was a Type of Christ, and [Page 9] 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 Doctrin.

1. Then am I justified in my Charge, and Dr. Crisp condemned for a notorious Heretick; 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 President to us. If it were lawful for David before the great Sacrifice was offer'd 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 fitter 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, &c. 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; tho I firmly believe they never read over all the Book, or did it with a running eye. God forgive Mr. Williams, and Mr. Edwards too, for [Page 10] publishing their blind charity about the Doctor, and all on this hope, that he practis'd 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 repented of his imprudent, unadvised Charity, and I hope the aforemention'd 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 mention'd 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 Heretick, such a Blas­phemer, such a foolish kind of Antiscripturist, count­ed a Christ-exalter till now! I have endeavour'd, 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, then he is not ju­stified by Faith.’ Every School-boy will tell you, [Page 11] 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 consider'd 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, Meltings, cannot make God lay our Iniquities on Christ.’—A profound Assertion: When Dr. Crisp said it, Mr. Edwards 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 call'd his Holiness: Christ is the Lord our Righteousnest: All the Popes pro­fest or practical Adherents.—We have Copies of the Council of Trent fleeing about our Ears in various Pamphlets, against Dr. Crisp, or rather his Doctrin, which is the Scripture Doctrin of Justification.’ No Man can believe you, nor you your self. 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 Arch-bishop's GRACE makes Free Grace so?

‘Arminianism and Socinianism, say you, p. 25. lies in our Author's treachery, tho he owns a commu­tative imputation of Sin and Righteousness be­tween [Page 12] Christ and Believers.’ Will not the granting of this do? You say, p. 26. ‘Most absconded Sir, your cask smells of Socinianism, &c.’

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 her self. 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 pleas'd. Such Men must be pitied, as well as blamed.

Now, Sir, whatever you and I differ in, I heartily agree with you in the close of your Book, of what Mr. Edwards 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. Edwards, Mr. Williams, that have so said, deserve (I think) your Reprimand.

Seeing you at last Rhime an Epitaph on Dr. Crisp, I will think of it. Yours begins,

Frightful word! Carbonado'd! 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.

Carbonado'd 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 reprov'd. Suppose I should make this Epitaph.

Would you not say it were rashly done, and that I had made him a Carbonado'd Man as well as you.

Come now, and let us reason together. I do ac­knowledg 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 [Page 14] 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 ought 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 scoff'd at, thou hadst not sent him to Hell immediately to cry Alas there, who [...]idicul'd 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 our selves, but others; Mr. Baxter answered well, Plowing, Sow­ing, &c. 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 my self? This Man toss'd 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 wip'd off those Eyes, [Page 15] 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 ought 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. [Page 16] 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; shews a Man his Sin, and then his Saviour: not that true Repentance and Faith are inseparable. We are often and foolishly ask'd, can there be any true Re­pentance without Faith? No; answer you as roundly, Can there be any true Faith without Repentance?

When Stephen call'd 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 (tho 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 acknowledg'd my self 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 bow'd to first in the Street, even by their Elders, and perhaps betters, They or I? I may be a proud Man, [Page 17] 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, occasion'd 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 happned 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 then you must Repent, that you repented 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 Monkies (as others did Dogs) and these they worshipped as their Protectors, and the [Page 18] Keepers of the House. (Now observe, their Lares or Monkies 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 entreth 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 Jesuite, who says, The Protestants have taken away the Church's Bible. And sometimes Mr. B. with his wanton Wit, What is Imputation, Legal-Head, &c. 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, write of Mr. Baxter's Pile or Fabrick 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, tho 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 sub­tilly 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. Ʋnworthy Branch says, [Page 19] call'd 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 confest 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 scrued 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 Free-Grace, 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 sew'd 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 call'd the Potters 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 denyers, 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 Fulness 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 finish'd this Grace. Charity then is a Grace. Solomon speaks of the gra­cious Woman. Colos. 3.16. Singing with Grace in [Page 20] 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 call'd, 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 your selves, 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 lock'd up for ever without hope. See this Author how he talks, Christ, Christ, Christ; as if their waxen 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 [Page 21] (and blessed them too to the Ungodly) and that with­out an absolute promise, tho 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 Dictators, tho their mode of talking be Mad and Frantick: if they talk sometimes Pious, so would Oliver's Porter. Is his Chamber void.—Confidence is not Demonstration, tho an [I Experience] be clapt to it.

You, Sir, being so great a Dissenter, I pray let me ask you one little question; How came you to mag­nify [Page 22] 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 confest 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 complain'd how bitter his Life was, through the in­tolerable Insolencies of his People; Brother, you would put the Keys into their Hands, and they jingle them about your Ears.

None talk more of the Judgment of Discretion, then 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 bite 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 [Page 23] 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 Logick, of no Distinctions, talk with such Ignorance and Confidence, is intolerable. I was painted out in the Pulpit, as is fam'd, as a Drunkard in Coffee-houses; that hardly ever drink there. A­nother is call'd 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 liv'd in Dublin when Mr. Williams liv'd there; I ask'd him whether he was suspected to be guilty of any Immoralities? He told me, no: tho his Doctrine he liked not, and therefore would not hear him. They that tell the Story of the Woman in all its basest Circumstances, acknowledg the Fact not done. I challenge any one to shew 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 con­fess'd she was, went so far and there stop'd; O Jesus, say to these Storms. Peace, be still.—When God set up a Tabernacle in the Wilderness, he imployed wise Men about it. Exod. 31.3. God fill'd them with Wis­dom and Knowledg 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 Drapers Church. Is this a proper Expression in Prayer, O God, we would not have been without our Corruptions for a World, that Free-Grace 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 call'd. Thus may they turn Winstanley's Neonomians at last, tho 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 disturb'd, to see the unfair Management of the late Portsmouth Dispute: To clea [...] my self once more, I have reason to believe, so wise a Man as Mr. Leigh, never there talk'd of the Eunuch's Children, (tho 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, [Page 25] it becomes a Sin, and unwarrantable.

4. That if Plunging were a Duty, the Anabap­tists perform it not: for if every part must be bap­tiz'd, 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 plung'd, 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 wash'd our Feet, and came out again; and so many Women in some places often do. They that say it was but to send a Bason from the Chariot, to the Water: where should Men have Ba­sons in Chariots? I am sorry Mr. Baxter, in his Pa­raphrase, hath prov'd 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, [Page 26] 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 believ'd when he cool'd his Legs, he warm'd his Heart sometimes; when he plung'd the Maids in Bendly.’ When Christ wash'd 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, tho 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 Baptizing 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 betray'd 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 Baptized [Page 27] in this Faith, &c. 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 requir'd in them who are to be so Baptiz'd.—Then ask, why they baptize 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 Ʋnlawful­ness of God-fathers and God-mothers, and they have given up the Cause. If any say, where is your Scripture-warrant? Acts 2.39. Be baptized, 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 call'd. This is a plainer Text then 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 slite this Consideration, Did God ever send such Rogues, as John of Leyden, St. Matthias, and David George, to be Re­formers? As they brought their Restitution from the Devil, which was to be instead of the Bible: Can [Page 28] you believe they brought your Plunging, &c. 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 play'd? I would not care so much if the Anabaptist did only neglect baptizing their Infants; but there is worse in the thing, their leaving no visible way for their Children'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 turn'd 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 falsly 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 Mens blunders, and hide 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 our selves) 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 talk'd Apothecary, (as our Devonshire phrase is.) They were under A Covenant of Works; tho not The Covenant of Works—A and The were learned Distinctions here. He is a good ingenious, well tem­per'd [Page 29] Man, I know him well, but am sorry he was so [...]ll imployed. 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 Hereticks, do them wrong, as well as that Pedobaptist that compar'd 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 before-mention'd, who receiv'd 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 prov'd. 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 prov'd,

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. Lobb 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 [Page 30] 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 Knowledg of Sin, by which every Mouth was stop'd, 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 justifyed, 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 justifyed. 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, tho Christ says Abraham saw his day and was glad; and Paul says, Abel offer'd a Sacrifice by Faith; but one place with me, well improv'd, is of great use, Enoch Prophesied so, Jude 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 judg of the World, and therefore the Saviour of it.

2. He could not Prophesy 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 compar'd this Work of changing the Will, and converting a Sin­ner to the mighty Power which rais'd Christ from the Dead.

Beware of loosing 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 Mens Notions duelling toge­ther: part then for pities 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, Sampson, Solomon; Ecclesiastes was not his Confes­sions; Sampson died with Revenge in his Heart.— Did God ever work a Miracle, to answer a Prayer of Re­venge? He consider'd them as Philistines, as the Churches 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 loath'd this, I mean the Conscientious ones, that believe their common Doctrine; not the Politick 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's Restrictions and refining of his Master's Doctrine hindred.

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, then another? It is often observ'd, 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 lov'd 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 call'd the Righteousness of God, as God or Christ is the subject of it, not efficient: Where is our Righteousness, that we are Subjects of, call'd God's Righteousness, because he is the Efficient? In this sense my Repentance, Love, Faith, may be call'd God's Repentance, Faith, Love. This is call'd 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 prov'd Circumcision was a Seal of that Righteousness, and that [Page 33] 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 promis'd Land was a strange Land to one that look'd 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 prick'd 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 drown'd, [...]ho he had not one quarter of an Hour for secret Prayer, or reading, or counselling others, he would be [...]mmediately carried by the Angels into Abraham's Bo­som; [Page 34] 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, tho none of late years except his Life, and Ʋniversal Redemption.