more till he be well answer'd Indeed there was a story that one man had it from his Maid that said she had it from Mr. Williams's Maid who said she had it from her Mistress that Mr. Williams dropp'd an unsavory Joke tho' the Maid by the way denied it on Oath had it been true as it was false Let the Defamers consider if all their unsavory Jokes or other sins were written on the Palms of their Hands would they not be asham'd to take off their Gloves even at Meal times Dr. C. He wrote against me and that was Crime enough tho' I brought Scripture for every thing I said Mr. W. So did the Devil 4 Mat. You prove things by Scripture as he that found fault with the Sign of the King or Queen c. and urged that place of Scripture A wicked and adulterous Generation seeketh a Sign but no Sign shall be given to them but the Sign of the Prophet Jonah and therefore once seeing Jonah in a Sign said that was lawful I also remember about twenty year since preaching in a Parish-Church without Conformity by the way I reproved a Country Farmer for sleeping whilst I was preaching the ignorant man replied He had been a long Journey and was come home weary and Christ said Come unto me all you that are weary and are heavy laden and I will give you rest So odly Mr. D. have you applied many Scriptures and that in particular Is it come to this that when we tell your People that talk of their breaking the Law because Christ kept it Tell us roundly what have we to do with the Law Dr. C. Say what you will Mr. W. one that animadverted on the Reliquiae tells what you and such as you are that Book pleas'd my Followers to the Heart Mr. W. He there told what you were with your abominable Phrases and Doctrine p. 11 of Justif and I have heard him say That if he thought that Book did your Cause any service he should wish his Pen split to the head when he wrote it but he believed no such thing His Discourse of Justification there on a new bottom I confess for which he had no President differs toto coelo from your Doctrine of Justification without Faith Modesty forbids me to tell you what a florid Encomium he gave me p. 175 177. when he stigmatiz'd you yet some of your Creatures here say he then wrote for you and against me and since for me and against you when it is evident there is no discord in the Vindiciae and Apology in this respect He and we all wonder how you came to imploy such a bad man to plead your Cause as a late Tradesman turning a Speaker Dr. C. Bad do you call him that was before his Conversion Mr. A. Conversion man I can easily prove on his own Confession he is no Convert Dr. C. How so Mr. A. He that says he never was troubled for Sin is no Penitent you had as good talk of an impenitent Penitent He that is no Peniteut is no Convert you had as good talk of an unconverted Convert He is one of Crisp's Believers not Christ's Converts Dr. C. Troubled for Sin Heaven forbid I hope he never will be such a Legalist being so famous a Preacher of Free Grace Mr. L. Why was not David troubled for his Sin Was it not a heavy burden to him Dr. C. Read the 298th 299th and 300th Pages and you have my Answer to the full I prove plainly that seeing our Sin is transferred from us to Christ if ever Sin be laid home it is so by Satan That David sinn'd or had it been lawful it cannot be to us now since the great Sacrifice is offer'd up Before the offering of Sacrifice then if it were lawful it was not so after Mr. L. What Sacrifice was there for Murther or Adultery under the Law Therefore saith David I would have offer'd Sacrifice Psal 51.16 but the Sacrifices of God are a broken Spirit You make it a Sacrifice for the Devil Mr. Doctor A broken and a contrite heart O God thou wilt not despise Where by a Meiosis more is meant than is express'd Thou wilt greatly delight in but you make sport of it The bones says David thou hast broken may rejoice but according to you the Devil broke 'em not God To be plain Mr. Williams and Mr. Edwards dealt too tenderly with you almost to a fault and that in this particular I tell you you are fitter to preach out of a Cage or Grate than preach out of a Pulpit such damnable Doctrine you put out the Eye of Repentance this alone proves you a notorious Heretick Notwithstanding some say you spoke of Sadness leading to Despair c. did David then lie in your way Any thing They are three cursed pages Mr. W. Pray Dr. hear me Dr. C. No I care not to hear any Baxterian of you all Mr. W. Strange Mr. Humphreys just now censur'd me for being not a Baxterian and you for being one what shall I do Mr. A. Will you hear me then Dr. C. No that I will not You once wish'd you had Windows in your Breast that the late Popish Tyrant might see your Loyalty I heard a Tory then say He wish'd he had the making them being a Surgeon he would have made them of a large size And the late Prefacer tells what you are Mr. A. Mr. Williams hath answer'd for me I care not for the Censure of that late Plotter of whom the ejected King gave order That Care might be taken of him that he might want nothing In a late Traytorous Book he chargeth King W. to have Testimonials by him of his being reconcil'd to the Church of Rome And I think among my Accusers there is none of them worth a hanging but he he is I confess a man of parts would he had been so too who answer'd Melius inquirendum Dr. C. You are reputed to be a second Hugh Peters or Daniel Burgis who have made their pulpits Stages and themselves as Theological Mountebanks read your Sermon about Wowens Dresses when so many Ministers pull'd their Hats over their Faces to hear you Mr. L. Mr. Alsop is a graver man in the pulpit than you half the Stories of D. B. are Fables as the Story of the Cloak and how he lost Sixty pound a Year for Christ c. yet I wish him more Gravity with his Zeal Dr. C. I pray have a little patience and I will give you some account of my censur'd Book Mr. A. I doubt a little Patience will not serve the turn we had need have a great deal to hear such woful stuff which to hear contentedly some would think Stupidity not Patience Dr. C. I will do it say what you will my Son tells the World to the Crispian Reader for so it should have been instead of Christian That he hath written about 5200 Sermons after Dr. Owen and other famous Divines and that not six Sermons
THREE Contending BRETHREN Mr. WILLIAMS Mr. LOB Mr. ALSOP Reconcil'd and made Friends By an Occasional CONFERENCE WITH Three Notorious Hereticks Mr. HVMPHREYS Mr. CLARK Dr. CRISP And Abram said unto Lot let there be no strife I pray thee between me and thee for we are Brethren Gen. 13.8 A Man that is a Heretick after the first and second Admonition reject 3 Tit. 10. Quin laniant mundum tanta est discordia fratrum By Calvin Anti-Crispian London Printed for J. Harris at the Harrow in Little Britain 1698. BOOKS Publish'd by the Author and Sold by John Harris in Little Britain WIlliam Pen and the Quakers either Impostors or Apostates which they please proved from their avowed Principles and contrary Practises A Censure of George Fox's Journal and an Answer to B. C. and W. C. his Trepidantium Malleus intrepidanter Malleatus A Reprimand for the Author of a Libel entituled George Keith an Apostate Vindiciae Anti-Baxterianae or Animadversions on the Life of Mr. Baxter An Apology for Congregational Divines against the Charge of Crispianism countenancing of Tradesmens Preaching and Causeless Separation from the Publick Worship A DIALOGUE BETWEEN Mr. Williams Mr. Lob c. Mr. W. WELL met honest Mr. Lob. Mr. L. May I say honest Mr. Williams Mr. H. Yes you may and tell as notorious an Untruth as he Mr. A. Why so hot Sir for you ought rather to understand Mr. Williams figuratively than be so keen against them both let me refresh your memory If Durior impropriae est Catachresis abusio vocis Contra quam sentit solet Ironia jocari Insultans hosti illudit sarcasmus amare will not do I hope This will Antiphrasis voces tibi per contraria signat As Symphora for Adversity tho' it signifie Prosperity Auri Sacra fames holy Covetousness for wicked This is known to all Orators Youths as well as Men. You know Christ call'd Judas Friend had you been by Christ when he thus did what would you have said Mr. W. Brother Humphreys I assure you I spoke in the common literal sence of the word without a Trope for I think many Mistakes in Opinion and Rashness in Words and Weakness in Actions consistent with Honesty Mr. H. Do not call me Brother for I disown you as such you are a Brother of Mr. Alsop that old Calvinist he is become your Defender We now see what you are You are able to distinguish and distinguish and distinguish a Man out of his Senses no man since Mr. Baxter died is able to understand you as if not only materialiter and formaliter stricte and late and a thousand such distinctions might unty many a Knot but as if the old Archipodialiter and reflexive c. must come in for a share But as it hath been long and often observed of the Popes of Rome none were more cruel than the Clements none greater Cowards than the Leos none more mischievous than the Bonifaces none more vile than the Innocents so none less honest than you two call one another as you please It was an Innocent that interdicted this Kingdom in the Reign of King John and made Pandolphus the Monk poyson him when he laid his Crown and Scepter at his Holiness or if you please Innocency's feet Mr. L. I pray Mr. Humphreys how came you to have so hard an Opinion of Mr. Williams to question his Honesty tho' I never question'd your denial of mine for asserting the old Protestant Doctrine of Justification by an imputed Righteousness in it self not in the Effects only You know Mr. Williams is yours not ours Mr. H. How Mr. Lob this is a foul mistake for I averr he is not ours but yours he hath shaken Hands with Mr. Baxter and bad him Good-night This I have told the World in a Discourse of Justification and what I there say I stand to You and he are both one in Doctrin tho' not Phrases for he asserts Justification by imputed Righteousness not only in the Effects of it but in se Mark Sir in se in it self What material difference can then be between you two And to be plain I care not for your Protestant Doctrine for I speak roundly and censure the Doctrine as Protestant And I say with the Roman Catholicks Our Righteousness is the Righteousness per quod by which we are justified and the Righteousness of Christ is the Righteousness propter quod for which we are justified Mr. C. I say my Brother Humphreys is in the right and many a precious Letter between him and me will be shortly printed I in my Book of Justification flee directly in the Face of our first Reformers as erring Men for talking of Imputed Righteousness I tell all the world 〈◊〉 my Doctrine Arminianism Popery or Socinianism 〈◊〉 not I there say Justifying Faith Repentance Regeneration the New Birth Gospel obedience is all one these justifie us before God c. I have raised such a Dust about the word Justifie what it signifies almost every where in the Old and New Testament that never any Deist or Sceptick could have play'd the Game better not a Man that treated on this Argument did it before me I could tell you I could tell you Mr. Baxter meant the same thing tho' he then thought it not time a day to say it and therefore denied in his Five Disputations that the Charge of his Adversaries against his Aphorisms was true that according to his Doctrine Men were justified by their Repentance c. And I tell the World that which is true That my Book is one of the best Books that is on that Subject Mr. L. That is Baxterianism all over Like Master like Man But I pray Mr. Williams what say you to all this Mr. W. I am not to answer for every thing Mr. Baxter did tho' I believe he was mistaken in many things I pin not my Faith on his Sleeve he doubted Perseverance I do not he disown'd Presbytery I believe it to be of divine Right he asserts Non-resistance not I. For these two men I am sorry they assert downright Popery their Books are intolerable I have lately vindicated my Doctrine That man is justified by the Righteousness of Christ not in the Effects only but in se in it self against Mr. Humphreys I need not tell you Sir in what Book These men I doubt have given that wound to Mr. Baxter's Name and Reputation that will never be heal'd as deep a wound as did doth and will that Unhappy Book Vindio Anti-Baxt Mr. L. I even adjure you Mr. Humphreys and Mr. Clark tell us plainly Do you believe in your Conscience that Mr. Williams is no Baxterian but one with me in Doctrine tho' not in Phrases Mr. H. Mr. C. Believe Sir we more than believe it he that call'd him in two Books a Semi-Baxterian might honour him in this thing beyond his desert And seeing you adjure me were it not too high an Expression I could almost protest by the sacred Name of Richard
Baxter that it is true Seeing you have him beware of him for he hath one unpardonable Fanlt we cannot forgive him for neither I doubt will you Mr. L. What is that I pray Mr. H. He hath too much Wit for one man Mr. L. Now I will speak roundly Honest Mr. Williams I am in a rapture or transport with joy let you and I have a Friendly Debate for I doubt we have been mistaken in one-another and these Gentlemens Opinions of us both true and right I know you are afraid of Crispianism or Antinomianism as well you may a filthy poysonous abominable Weed and I have written against it for which they revile me as they do you and the Apologist I have been much afraid of Arminianism and Socinianism now grown to a great heighth This might make us not so well to understand one-another as else we might Mr. A. A Friendly Debate Gentleman that is a word out of joint and is an unlucky Omen you will talk but little Sence or Truth A Friendly Debate the Phrase is grown odious since Patrick thirty years since wrote his Friendly Debate wherein the friendly Con tells the Noncon He was no good Subject and therefore no good Christian for living in a Corporation or within Five miles of it contrary to Law He brings in the Noncon as a Fool I pray Sir explain your meaning I am not skill'd in definitions And when the Question was whether our white Caps under our black ones might justifie Laun sleeves the Answer is Any thing becomes a good Man On goes Jack to prove the Bishops good men his Comparison of the Gentleman 's praying in the morning at nine of the Clock in the Parlour requiring his Servants to come then and there not in a Stable with clean Clothes Faces and Hands not all dirty was as much to the purpose about Symbolical Ceremonies of human appointment as his Story of the Cupboard of Plate God had and would return to it but it must be well beaten first and that was when the King must pack up and be gone Who I pray sent their King packing since Gentlemen I shall for this reason protest against a Friendly Debate but should be glad to hear a Friendly Conference between you Mr. H. I could wish Mr. Baxter alive were it proper to wish the greatest Saint that ever went to Heaven here on Earth again to see what his reputed Advocate but real Adversary said to take the Chair since his death hath said and written Mr. L. If these men judge right what have I done to be so tenacious of a Phrase Commutation of Persons and so to raise such a Dust to trouble Bishop Stillingfleet and D. Edwards famous Men my Friends as I thought by their Books but your Friends as I find by their Letters And many say our late Controversie is one of the most fruitless ones that ever was brought on the Stage A Story of matter of Fact and a Phrase and my Friends as well as Adversaries say That by my Rashness all is in a flame for tho' we long since lost our Vnion yet our Peace continued but now that is gone too Mr. W. I doubt I have been mistaken too in some things seeing you confess your mistakes I do mine So true is that Incidit in Syllam You ran so fast from the Tents of the Socinians that you might come in some Phrases too nigh the Tents of the Crispians and I ran so fast and far from the Tents of the Crispians that I might err as I am sure you did Mr. L. Who is this that comes towards us with so much Rage and Fury Mr. W. It is Dr. Crisp Mr. A. No that cannot be for I remember that of old they pictur'd him like an old Hermit and had I been a Manichean I should have spent time to consider who made him This looks more comely sure it is not he Mr. W. Why Sir you must know his Son hath been so troubled about it to see his Father pictur'd as if with Cain his maker had set a mark on him that he hath play'd the Barber himself like a kind Son to make his Father look better or if you will less ugly and hath clapt a few tolerable Sermons to make the intolerable Sermons go down the better Dr. C. Have I found you O my two Enemies that have written against my Doctrine You Old-Testament-Daniel and you New-Testament-Stephen some say that as the Old and New Testament make one Bible so you two are one in the main I say as that Heretick Humphreys you two are one in Doctrine tho' you differ in Phrases You are both corrupt tho' I say it on a different account You both deny Justification without Faith and make Gods Covenant a Bargain c. Mr. L. You will find Gentlemen this man cannot express himself he had need get one to do it for him Dr. C. What! do you make me such a Dunce that am a Doctor Mr. A. I have heard of a noted Doctor Head of a House in Oxon in the Interregnum famous for advising young Students never to go into the Water till they first learnt to swim c. That once telling a Story how the Proctor alwaies at night seeing a Candle in his Study said That man will be a Doctor or a Dunce his Servant replied In good truth Master you are both I apply not the Story before a D. in D. Dr. C. Will you deny that there are any good things in my Book Mr. L. In what Book are there not some good things Your Book may therefore be called good as some Philosophers call an Ethiopian white not simpliciter but secundum quid about the Teeth Dr. C. You Mr. L. are neither for Mr. Baxter nor me but have written against us both When some say If he be not in the right I must be so if not I he must be so Mr. L. I have heard of a Captain in our Civil Wars who meeting with a poor man on the Highway asked him who he was for for the Kings Souldiers or the Parliaments and promised him if he spoke his mind no harm should come to him Then Master said the poor man I am for both How so said the Captain Why said he for the hanging of both sorts for Master said he we cannot keep a little Bacon in the House but one comes one time and another at another time till all be gone So say I we cannot keep a little Protestant Doctrine in the Church one pulls one way another another way till all be gone Yet I wisht well to Mr. Baxter's Person and so to yours but to neither of your Doctrine Dr. C. See how Daniel Williams that pure Stick sits there like a Sheep-stealer he hath nothing to say I think my Disciples have done his Work for him and told the World of his lewd Life Mr. A. He hath said so much to you already that he hath done enough for one man and need say no
coming to Christ no Sin not Vnbelief Some say Men must receive Christ by a hand of Faith but I say They may receive Christ without a hand passively I disown the word Hand or Instrument in Justification There is a passive receiving of Christ against a man's will as we pour Physick down the Throat of a Patient p. 98. I said also p. 102 When Christ is said to bind up the broken in Spirit it is of those that are undone not of those that are sensible of being so as a man may be broken in his Estate or Credit tho' not sensible of it Mr. A. Was there ever such a sensless Perverter of Scripture I doubt thy Head was early broken if thy Heart was never so Is this to be broken or wounded in Spirit p. 106. Dr. C. Of general tenders read much In 127 I there make sport with mens Complaints I say O what a noise is here I must have a broken Heart mortification c. And p. 114 I bewail it that the Servants of God should lose the Name of Libertines And p. 170 I said God sâ—es no Sins in his own never punisheth for them and p. 198 God is not such a Changling and p. 202 If thou be a common Swearer or Blasphemer come if there be no alteration in thee come if thou be as sinful as thy skin can hold come 16 Ezek. I cite again and again and again c. v. 6 When cast in the open field when in thy blood I said to thee live This was a time of love I made a covenant with thee and thou becamest mine Mr. L. For that Scripture can you deny that the primary intention of it is to shew the state of the Jewish Nation Ver. 3 Thy Father was a Amorite thy Mother a Hittite Abraham and Sarah could not be such strictly but like as 1 Isa 10 Hear you Rulers of Sodom give ear ye People of Gomorrah Jerusalem was so call'd because like them in manners and life 13 Ver. of the 16. of Ezek. After they multiplied and God put Ornaments on them it is said they prosper'd into a Kingdom Read the 15 Verse he chargeth these with playing the Harlot committing Fornication 17. That they made Images with these Jewels not Graces sure 21 Thou hast made my Children pass through the fire 20. Thou remembredst not the days of thy youth when thou wast polluted in thy blood 29 Wo unto thee saith the Lord God they committed Fornication with the Egyptians and in the Land of Canaan 26 29 O Harlot hear the word of the Lord. Is there Sir any falling from Grace 60 61 Shews God would bring them again out of Babylon and humble them Yet all this is well accommodated by Divines spiritually but Parabola non sunt Argumentativa nisi ratione scopi is a common known Rule Dr. C. What say you to the 15th of John Mr. L. 15 John 4. If you abide in me the Branch abides in the Vine 5th 6th 7th Verses speak of Abiding not Vniting Dr. C. What say you to Isaiah I am found of them that sought me not Isaiah 65 1 are plain words are they not Mr. L. That makes nothing to your purpose I said Behold me behold me to a People not call'd by my Name they had no Helps to seek But I pray what specifick difference is there between the Eccho or Belief of a man who believes his Sins laid on Christ that proves vile still and his that doth not so What is the matter that in all your wordy Book you do not according to all men distinguish as becomes a Scholar or a Man Dr. C. You know the reason well enough without my telling would you have me like a young Conjurer to raise a Spirit I could not alay A Dr. in Oxford once distinguish'd in the Hall Aliquo modo est aliquo modo non I do like a Moderator I knew in that University who when the Question was An Omne Ens potefl apprehendi carried in the affirmative one brought a shrewd Argument against it he answer'd Nos disputamus non de iis Entibus quae non possunt apprehendi sed quae possunt apprehendi I often expound 11 Heb. 1 Faith is the evidence of things not seen that is that they were pardon'd and justified before they believed in the heighth of all their wickedness Alas they were nothing that expounded on this Text till I gave the true sense I gave the World the first light of those words see whether you can find Mr. Pool that great man to think of it I have also said in about fourteen or fifteen Sermons on this Text On him hath God laid the Iniquity of us all p. 160 177 170 It was the Iniquity it self laid on Christ so that it cannot be found in the Conscience of the elect to sting there they are not our Sins but Christ's actually so I over and over observe it is not God doth lay or will lay but hath laid in the Preterperfect Tense and therefore God laid them on him from Eternity Mr. L. You might as well say Christ was actually crucified from Eternity it is said in the same Chapter He was a man of sorrows not is or shall be He was lead as a Lamb before the Shearers not is or shall be He was numbred amoug Transgressors not is or shall be Dr. C. I tell them p. 18 They should not make God so childish as some do p. 195 I said If God were not separated from Christ Christ told an untruth when he said my God my God why hast thou forsaken me No Sin can be charged on that man to whom the Lord gives a heart to belieue his Iniquities are laid on Christ P. 196 That it is a lying Spirit that says Sin can waste the Conscience of a Believer I tell them That by their Graces and Prayers they throw Dirt in the Face of God and spit Poyson there even the best Saints and the Wise man saith They are an Abomination to the Lord. Mr. A. You are a Child and worse with Reverence be it spoken Solomon says thus of the Prayers of the wicked but of the righteous that they are his delight Dr. C. I carefully distinguish once p. 358 our Sins were laid on Christ by way of Obligation from Eternity 2. By way of Execution 3. By way of Application I told them Christ stood as very a Sinner in Gods Eye as a Reprobate That our Sins were laid on Christ's Back is my common Phrase That his Back was large enough and broad enough to bear all our Transgressions God wore out the Rod of Vengeance even to the very stumps on Christ The washing 16 Ezek. 9 was the washing of Justification not Sanctification Sin stares men in the Face and spits Fire in them before they come to Christ P. 517 p. 543 We must not think God so humoursome and so peevish We tell God That he lyes to his Face if we tell Believers that if
they do not this and that they shall come under the wrath of God P. 559 Against Qualifications at which I strike on all occasions even Faith it self for they make the Covenant of Grace a Covenant of Works P. 633 I make this notable Remark 16 Luke 20 The young Prodigal return'd to his Father like a Rogue then the Robes were put on him Mr. L. Was not this an excellent Proof No he return'd not like a Rogue neatly phras'd like a D. of D. by the way tho' if you will so untheologically express it he went away like one for it is said before When he came to himself I hope by the way you may in time he was you find so changed there was Humility in his Heart Confessions in his Mouth and a begun Reformation I will arise and go to my Father and will say unto him Father I have sinned against Heaven and before thee and am no more worthy to be called thy Son make me one of thy hired Servants Dr. C. I see you will still be objecting which thing I could never endure being known to be the weakest and feeblest Sect-master that ever was since the Creation But what makes you smile Mr. Alsop Mr. A. To see a man plead for a Faith without Repentance or Sorrow and Sadness and make such Proselytes It puts me in mind what the King of the Ammonites did to David's messengers 2 Sam. 10.4 shaved off one half of their Beards and cut off their Garments to the middle even to their Buttocks and sent them away So you send away and so look your Converts with Faith without Repentance but David bids them tarry at Jericho till their Beards were grown Let Repentance grow else you are not compleat but half Christians Hanun paid dear for what he did and so may you Dr. C. Do you think I am a Witch to answer such a man as you Mr. A. No truly they would do you a great deal of wrong that should so charge you Mr. L. Brother Williams and Brother Alsop let us be gone I care to stay no longer to hear such abominable Phrases Doctrius and Heresies from such a Brainless man Dr. C. Pray Sirs come back I will now endeavour to say something that may please you I said after all p. 638 Good works are comfortable Evidences that we are in Christ Mr. W. Well said Dr. then a man may fetch some comfort from his Graces Consider what Paul said 1 Cor. 2.12 For our rejoycing is this the testimony of our Consciences that in simplicity and godly sincerity we have had our conversation in the World Have you not denied fetching Comfort from hence because all from Christ and argued all-along at such an idle rate as if I preaching in those words 1 Tim. iv 16 So shalt thou save thy self and them that hear thee I should lay down this Doctrine Ministers are their own Saviours and the Saviours of their hearers then God is not their Saviour nor Christ c. Dr. C. I will think of it I said also That Christ draws without an absolute necessary compulsion but draws sweetly and freely to good works Mr. L. What! is the Physick poured down the Throat come to this Dr. C. And p. 676 in the Sermon about the Fast appointed by my good King C. the first whom I there commend I said The end of a Fast is 1. The humbling us for Sin 2. The pleasing of God 3. The averting of Wrath. That Faith that justifies alone stands not alone without good works 685. Then I tell them when a Man sees Christ as the chief of ten thousand and all sair then he comes to him 101. That God hides his Face from a Believer when he harbours Sin 688. Mr. L. But did you not say things over and over and with great Zeal things diametrically opposite Is the justified blind man at the same time a seeing man Sees Christ fair c Sure these be unusual contradictions No doubt Mr. Edwards's Charge in his Crispianism Vnmask'd is too true but I doubt after all this the Vertigo will soon take you again notwithstanding some intervals Mr. L. I doubt Brethren this man makes not a few Atheists or Scepticks Tho' great is their folly that conclude Christ is not of God because we contend about his person and offices As if because there are disputes among Philosophers whether the Sun be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether it heat formaliter or eminenter whether the old Ptolomaicks or new Capernicans be right about the Suns motion or the earths motion therefore should conclude there is no Sun nor Earth neither and so might we name a thousand other things M. W. You speak honestly and soberly good Mr. Lob You know this man's Followers preach up that Conversion changeth not a man's state but nature only Dr. C. Oh how Herod and Pontius Pilate became Friends against Christ how friendly you two are against Free-Grace Mr. A. Lay aside the Comparison of Herod and Pontius Pilate they have served all turns and are grown thread-bare and therefore 't is high time to let them alone Dr. C. Look to your selves I tell you If any man Preach any other Doctrine than I do you know the Consequence as I say in my Book Look yonder here is coming my Brother Toune and my Brother Eaton they will justifie me and knock you all down For some say they write something like sence and truth who will by no means grant that I do Mr. L. What say you Mr. Toune Mr. T. Gentlemen you are men of known worth and therefore you cannot be ignorant that to understand a Polemical man you must consider against whom he writ I wrote against the Arminians Dr. Taylor in particular not against the Calvinists as Crup did whose madness hath ruin'd our Cause he is as 1 Tim. 1.7 a Doctor of the Law and understands not what he says nor whereof he affirms Read worthy Sirs p. 115. of my Book of Free-Grace if p. 33. seems harsh I am not of your opinion great Sirs I modestly confess and be sure not of Crisps for on my principles as well as yours he is guilty of damnable Heresies Dr. C. Bless me Did I send for thee Toune to justifie me and knock down my Enemies and dost thou justifie my Enemies in their Charge against me and knock down me Good Brother Eaton speak one word for me let your lips drop as the Honycomb Mr. W. What say you Mr. Eaton Mr. E. Brethren I hope I may call you so tho' our Heads differ yet I cannot call this tattling prating Dr. so being of your Opinion and Mr. Toune's he is a notorious Heretick for if it please you read the beginning of my Honycomb and you will find I was so far from Crisp's mad definition of Justification that I rather gave one more like yours than his These are my very words Justification is when we feeling what loft creatures we are in our selves and in all our works and