Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	believe_v	faith_n	justification_n	2,510	5	8.9827	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67842	A New-Years-gift for the Antinomians particularly Mr. Malebranch Crisp, or, as he foolishly, and yet often (but truly stiles 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, intituled, 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. By Calvin Anti-Crispian.	Trepidantium Malleus.; C. A.	1699 (1699)	Wing Y83A; ESTC R221087	21,128	48

A New-Years-Gift FOR THE Antinomians PARTICULARLY Mr. Malebranch Crisp OR As he foolishly and yet often but truly stiles 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 Intituled 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 Ovum 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 Cornhil 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 Intituled 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 displeas'd with him That a Man of such cheap Abilities should meddle with Ministers Work Tho' the Jackdaw as in the Fable comes forth in stoln 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. Lobb as if that learned sound Man were theirs Tho' it is well known Mr. Lobb often and truly chargeth in more Books than one Dr. Crisp's Doctrine with Blasphemy c. 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 Controversie turn'd there 4. With bringing such woful 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 your self to him in a few kind Lines Evang. So I did and offer'd a friendly Meeting and Conference before his learned worthy Friend Mr. Gouge who tho' no Antinomian is too easily impos'd 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 c. 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 Death-Bed 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 dolor 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 desir'd by him to give this under his own hand but being prudent he refus'd Would he then had been so prudent too as not to have publish'd 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 recall'd 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 Politicks 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 design'd 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 fear'd 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 avow'd Principles as to justifie 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 my self to be a Crispian Well when I am dead I may be publish'd 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 c. 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

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 Cloath nigh a Cole-Pit fell in the Cloath 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 ask'd him who he was The Man answer'd When I was in the Body I was call'd 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 Mens 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 Mens 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 smelt 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 snarles 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 then Faith is Repentance and then 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 secur'd 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 loath 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 c. 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-ey'd 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 shie 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 mens 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dogs 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 leap'd up and look'd 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 call'd 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 Tongs You are an unhappy Bird. Why did you ever hear of my Life Evang. Yes more than you think of But there

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 prov'd 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 Sence 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 alter 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 Terrestial 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 obtain'd it If they fall they rise again and we perswade 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 bottom'd his Excellent Book on an unfit Text to name no more David was then driven from the Place of God's Publick Worship and remembred 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 Lye 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 Lyes to that Truth and Abimelech denies his Charge to Saul and that truly Did I enquire 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 entred 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 encline you to the other Extream That our London ones are more Sober much less Popish about Justification than in some Counties where I have been I do averr 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 c.

is something within your Buttons tells you more Antin Talk of other things What talk you of Life and Works Talk of Free-Grace But have you heard how learnedly our Gospeller 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 displeas'd with him For some say you have renounced your Baptism and they can tell the Man who dip't 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 Contender 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 baptized made which compar'd 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 baptized either they were baptized with their Cloaths on or with their Cloaths off If with their Cloaths off they were guilty of great Indecency and Immodesty among themselves If with their Cloaths on they expos'd 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 baptized 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 dipt in the Blood of a Kid of a Goat 37 Gen. 31. not plunged sure Not Blood enough for this neither had it then look'd as a Coat of one whom some evil Beast had devour'd As for the Subjects Children were Members of the Visible Church under the Law and are so still else they had not been circumcis'd and therefore now must be baptis'd 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 Sathan if not of Christ One or the other they must be there is no middle and so must be rank'd 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 Nonsence 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 defil'd 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 pleas'd 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 Sence 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 Sences 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 call'd 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 Comliness 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 sweat drops of Blood Or he said My God my God in the Waters of Affliction Sence 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 Sences 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 preach'd Evang. I and others that have so said did amiss Some of us were decoy'd by Mr. How 's Paper who I have Reason to believe hath repented 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 Mens final woful 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 woful Eternity All that ever I heard or read against the Doctor made me not so to loath 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 c. 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 knock'd you down in Moor-fields then flung 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 vow'd your Head should be broken Did he not to your Face averr when you demanded Proof That you Confest 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 sensless 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 call'd Witness when he thus said I so Confest to him and profest I would prosecute him if he stood to it But he eat his Words Ioffer again Five Pounds to any Man that shall to my Face prove this Charge Antin But you are highly censur'd for belying Dr. Hicks in your Friendly Epistle to Mr. Keith c. To say he was maintain'd 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 shew his Leathern Breeches in which he went to the University to all great Persons that visited him Some in this City can testifie they heard his Brother John say it Tho' they train'd up a Bird to pick out their Eyes I would upon many common Considerations and one peculiar one have conceal'd this could I have done it without prejudicing the Cause I then espous'd 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. Lobb Mr. Alsop It should be saith that great Man the Dative Case Vobis He is such a Critick 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 parse 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 denyed 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