A vindication of the faithful rebuke to a false report against the rude cavils of the pretended defence

To the Author of the Defence to the Late Report.

SIR,

'TIS somewhat a hard Case, that having just cause to complain, I must com∣plain to your Self of your Self, and make your own Conscience Chancel∣lor in your Cause, placing you upon the Bench, who in Justice ought to stand, and Plead at the Bar.

But my Appeal will lie from your Self in the height and heat of Passion, to your Self, when the ferment is a little dasht with due Reflection: From your Self as Laccar'd all over with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to your Self, when you shall think fit to reassume your innate Inge∣nuity; of which benign Moments I can not wholly Dispair, because you must needs have some good Na∣ture yet to spare, having spent so little of it in your Defence: Now when I have done this, I have nothing more to do, but to repose my Self in the Comfort of my own Innocency, committing the Concerns of that Truth which I espouse and vindicate, to Him, who has the greatest Interest in it.

§. 1. And first I must seriously and sadly Complain that having given us. Rep. p. 5. The Substance of the Gospel of Christ, the Ground and Foundation of our Faith; for which you received a faithful Rebuke, that yet when you pretended a Defence of your Report, you should not

bestow one Word in Defence of your own Gospel: Who will ever believe your Report in Matters of Fact, when you believe not your own Gospel in Matters of Faith? And I assure you Sir! They who knew your excellent skill at Fencing, and Defencing, did expect you should have been the Defender of your own Faith; and won∣dered you should no better fortifie your own Fronti∣ers, when you invaded anothers Territories: But such was the Method of your Great Friend, religiously pur∣sued two Years ago.

(1.) You cannot but remember, that the Rebuke Charged you, that out of the Substance of your Gospel, you had quite expunged, Regeneration, Conversion, Re∣pentance, Holiness, Sanctification, a new Heart, new O∣bedience, and good Works: And would not the Gospel look Meagre, Lean, and Consumptive, had our Lord Jesus Christ left them out of his Gospel, as you have out of Yours? And are these great Matters grown so inconsiderable with you now a Days, that they must first be left out of your Religion, and then left to shift for themselves as they can; to sink, or swim, without your least Care to Defend them?

(2.) It was charg'd upon that Scheme of yours, that it gave great and just Cause of Suspicion to those who were of no Jealous Inclinations, that you had utterly discarded Faith, from any concern in the Iustification of a Sinner, made it unnecessary to our Union with Christ, that so we might have an Interest in his Righteousness, and only gave it a place in our escaping Wrath to come, and having Everlasting Life.

Whoever pretends to give us the Substance of the Gospel, is obliged to give us all the Essentials that Con∣stitute it, and if you Cashier Faith from any Part or Lot in Justification, which Christ, and his Gospel make so necessary to it, your Draught is defective in an Essential Part, and then I may leave it you, to Judge whether it can be any Religion at all.

I have ever thought this Point to contain the Ve∣nime, and Poison of all Antinomianism: That a Sinner may be justified without Faith in Jesus Christ, for if this be so: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Tell us where we may safe∣ly fix! How far we must go back for the precise Moment of Justification; some send us as far as the Decree of Election: Others are Content to bring it down as low as Christs making actual Satisfaction. And some will abate us three Days, and date it from Christs Resurrection, and others will reduce it, yet lower, to the Minute of our Conception and Formation in the Womb; but take the rise where, and fix the Mo∣ment when you please, if you conceive of Justificati∣on one Moment before our Union with Christ by Faith, you may as well make it bear Date from any of the other Epocha's which the Teeming Imaginations of Antinomian Brains have invented.

I know not therefore how to believe you in what you say. Defence, p. 85. That the Reporter about se∣venteen Years ago wrote against Antinomianism: For most certain it is, that either the Reporter is not the same Man that wrote that Book; or is not the same Man he was when he wrote the Book: Either you was not the Author, or you are Metamorphosed into a Re∣porter: Heu, quantum mutatus ab illo Hectore! What a lamentable Commutation of Persons is here made, from a Hyperaspistes of Truth, into a Hector for the Antinomian Errors: So easie is the Conversion of a Hector into a Ranter! I will therefore charitably unde∣ceive you, and plainly Convince you, that you was not, whatever you Fancy; no, you was not the Au∣thor of that honest Book: Display, Epist. The first Work of a Minister of the Gospel, is to Preach up Repen∣tance towards God, and then Faith in our Lord Iesus Christ: Your Gospel Minister was then to Preach up Repentance, but now he must Preach it down; then he must Preach it first, but now he must Preach it neither

first nor last. Then it was in the Ministers Commis∣sion, now its left out of the Gospel: Again! Every Elect Soul while under the Power of Unbelief, and other Lusts is Unpardoned, and in a State of Condemnation; whence notwithstanding your Election, if you would receive actual Pardon, you must go to God through Christ for it: Nay you must receive Christ in your Heart by Faith; and that you may, we must beseech you as in Christs stead, that you come unto Christ, but come unto Christ, you can∣not without Faith and Repentance.

Now Sir! I appeal to your own Conscience; do you, can you believe that you wrote the Display, when you read your own Report? That you were the Au∣thor of these two inconsistent Pieces? Is it possible you should know your own Face, when you see it in such different Glasses? I hope, I may use your own Words, and say, O Blessed Change! Repentance is ne∣cessary to Pardon, Faith to Justification in the one; but no News to be heard of either of them for those Ends in the other: So that you fall under the Cen∣sure of Origen, Ubi bene, Nemo melius: Ubi male, Ne∣mo pejus.

(3.) You cannot but remember Sir! That in your Substance of the Gospel you affirmed, that it was our State, and Condition by Nature to be under the Curse of the Law, and destitute of a Righteousness to intitle us to Eternal Life: And that therefore Christ put himself into our State and Condition. Now hence it was ar∣gued against you, and your Scheme: That if it was our State and Condition to be destitute of a Righteousness: And that Christ put himself into our State and Condition; then Christ must be destitute of a Righteousness also: And then how Christ should give us a Title to Eter∣nal Life by his Righteousness, when he had none, I could not then, nor can I yet understand: And yet you Reply to this with a Profound and Prudent Silence.

(4.) It was further Objected against your Systeme of the Gospel: That therein you asserted, That we were Sin; and hereupon it was modestly asked: How are we Sin? That we are Sinners is acknowledged; that we are sinful is bewailed, that we are under the Curse, and Condemnation of the Law for Sin, is Con∣fessed; but why must it be thus Phrased? We are Sin? We are not Sin, in the same Sense that Christ was made Sin; that is, a Sacrifice for Sin, nor was Christ Sin in the same Acceptation that we are, for then he must be sinful; a Sinner, nay the greatest Sinner that ever was in the World. We do freely, thankfully, and with astonishment believe, that he was made Sin for us; that he bore the Curse of the vi∣olated Law due to our Sins: And that this is so ex∣presly the Language of the Scripture, that he who denies the former, must disbelieve the latter. And here Sir, I have another Demonstration, that you was not, could not be the Author of Free-Grace displayed, whatever you Dream, for that Orthodox piece: p. 38. Vehe∣ment concludes that there was no Spot in Christ. But of this you may hear further in due Time, and proper Place.

And now Sir, I renew, and prosecute my Appeal to your own Conscience, to your own Ingenuity, and whatever there is yet left in you of Humanity and Learning; whether you was not obliged in your De∣fence, to have Defended the Substance of your Gospel, which you gave us as the Ground and Foundation of our Faith, and by Consequence of all our Hopes of E∣ternal Life; for he that is wrong in the Foundation can never be right in the Superstructure; or would you be as unnatural as the Ostrich which leaveth her Eggs in the Earth, and forgetteth that the Foot may crush them, or that the wild Beast may break them, she is hard∣ned against her Young Ones, as though they were not hers, Job 39. 14, 15.

§. 2. I must further, and grievously Complain of you even to your Self; that whereas it was then, as it is now again, fairly proposed to you; whether doth this Phrase of Christs taking on him the Person of Sinners signifie more, or less than his taking on him our Sins, and Suffering in our Place and Stead; or does it signifie neither more nor less, but is just Adequate with it, and Commensu∣rate to it: This was a Modest Question, and would have reduced that disputable Phrase to a determinate Sense, to a certain Meaning: And then we might have made a Judgment, whether it might with safety be enter∣tained, or otherwise fairly, and civilly dismissed. And there was Reason expresly assigned, why the Question was so earnestly Pressed: For if that Phrase signifies less, then it narrows the great Ends of Christs Sufferings, and will only serve the turn of a Socinian: If it signifies more, then it leads us into the Dregs of Antinomianism; but if it signifies neither more nor less than Christs Suffering in our Place and Stead, when he offered himself a Sacrifice to God, we imbrace and sub∣scribe it with our whole Heart, and Soul.

Now good Sir! Was not this a Reasonable Mo∣tion? Would you have us subscribe Phrases we un∣derstand not? And is it not equal, that you who so confidently Propose, nay so vigorously Impose them upon us should first explain them? And would not this have put an End to the Debates and Disputes upon this Subject? For if you will once secure us, that by Christs taking on him the Person of Sinners; you intend thus much, and no more than that Christ in his Sufferings offered himself up to God as a Sacrifice to Gods Justice, to satisfie for our Sins, tho we are not so overfond of the Phrase, yet being se∣cured in the Orthodox Meaning, we could and would have complied. But if indeed you intend to perpetuate Controversies: Or if you find it your Interest to Eter∣nize Quarrels: Or if you feared that the hopeful

Trade of scribling Reports would hereby be totally Ruined, I'll never blame you, that you would not af∣ford a few gentle words to determine an Easie Question: So Cheaply and Honourably you might have worn the Title of an Industrious Pacificator, where∣as you must now carry the Brand of an Industrious Vitilitigator.

I have Great and Weighty Reasons why I have been, and am still, so Importunate with you to Fix the Mea∣ning of these Phrases: A Commutation of Persons between Christ and Sinners. And the other, Christ's suffering in the Person of Sinners. And because I will gratifie you in what I am able, I will here freely impart them to you.

1. One Reason is, because this August Phrase of A Commutation of Persons between Christ and Sinners, has been so miserably Debauch'd, that it must bring good Vouchers and Compurgators, that it's now become Chaste and Sober, and of a more Reformed Conversa∣tion, than it was about Fifty Years ago, when it dwelt in Dr. C's Family; for at that time it carry'd this Sense, p. 70. 71. Here is a direct change of Persons, Christ takes our Person, and Condition, and stands in our stead; we take Christ's Person, and Condition, and stand in His stead; so that if you reckon well, you must always reckon your selves in anothers Person, and that other in your Per∣son.

Now, Sir, I appeal to you, whether we might not reasonably Expect from you the Explication, before you could Exact of us a Subscription to these Terms, espe∣cially seeing we have now greater Reason than before, from your Tergiversation, which has increased our Jea∣lousie, that there's A Snake in the Grass.

2. A Second Reason is, That there are other Phra∣ses of known Integrity, of approved Honesty, which have been scanned upon more fingers than the Man of

Gath could number, and sifted as narrowly as ever Pe∣ter was; and having been throughly examined, have been at last received into the Publick Confession of the Faith of all the Reformed Churches. What need then can there be to Use, how much less Reason to Impose these dubious ones on the Faith, and Consciences of Christians?

I am mightily taken with the thoughts of that Judi∣cious, Wise, and Learned Person Dr. Owen, and therefore will not grudge to Transcribe them at large, Ans. to Biddle's Preface, p. 18. If any shall make use of any Words, Terms, Phrases, and Expressions, in and a∣bout Religious Things; requiring the embracing and recei∣ving of these words by others, without examining either the Truth of what by those Words or Phrases they intend to sig∣nifie or express: Or the Propriety of those Expressions them∣selves, as to their Accomodation for the signification of those things. I plead not for them. It is not in the power of Man to make any word, or expression not found 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in the Scripture to be Canonical, and for its own sake, to be imbraced:—And this we further grant, that if any one shall scruple the receiving or owning any such Expressions, so as to make them the way of Professing that which is sig∣nified by them, and yet do receive the Thing or Doctrine, which is by them delivered, For my part, I shall have no contest with him: For instance; The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was made use of, by the first Nicene Council, to express the Unity of Essence, and Being, that is in the Father, and the Son; the better to obviate Arius and his Followers, with their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: and the like forms of speech, no where found in Scripture; and invented on set purpose to de∣stroy the True, and Eternal Deity of the Son of God: If now any Man should scruple the receiving this Word, but withal, should profess that he believes Jesus Christ to be God equal with the Father; one with him from the beginning; and doth not explain himself by other Terms not found in

the Scripture, viz. That He was made a God, and is one as to Will, not Essence, and the like; He is like to under∣go neither Trouble nor Opposition from me. Thus far that great Man. And surely we come under the equitable Construction, and Benefit of this Paragraph:

• 1. The Phrases questionable are not Canonical, nor found in Scriptnre.
• 2. We question the Propriety of these Phrases to ex∣press the things they are pretended to signifie.
• 3. Some of them express more than any Scripture Phrase doth express.
• 4. Whatever Truth can be really contained in them, we readily receive.
• 5. These Phrases are not to be compared, nor nam'd in the same Year with the expression of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which has a place in the Nicene Creed, whereas these never shew'd their Face in any Creed whatever.
• 6. These Phrases stand justly suspected of Hiterodoxy, and carrying an Antinomian sense, and therefore we are not obliged, nay, Be it known to all Men by these Pre∣sents, we will not be Compelled to subscribe to them, without better security.

3. Reason: You ought never more to insist upon these Phrases, because after all your windings, and tur∣nings, all the rounds you have run, all the circles you have made, you are forced to come to me, and the Truth at last: And your Commutation of Persons be∣tween Christ and sinners; His taking upon him the Person of sinners, amounts to no more, in good earnest, than that Christ died, suffered satisfied in our place, and stead. Will you be persuaded to peruse your own Words, p. 80. It was Objected by the Rebuke, that if you look into all the Con∣fessions at Home, and Abroad, you should not there find any of these Phrases, &c. To this you answer: What though I cannot? Why then, say I, you should have let them alone, and not trouble and divide us more, who are but too much divided already with these Ar∣bitrary

Expressions; which if they signisie, and so far as they do signifie any thing of Truth, are already owned by us, in owning those Confessions. O but, say you, Is it not enough that the Controverted Phrases are in∣cluded in the acknowledgment of Christ's making a proper sa∣tisfaction to God's Iustice for us? Why truly, Sir, it's enough for us, but not enough for you! For we contend for the Necessary Truth; but your Zeal is for the Unnecessary Phrase: And though I cannot agree with you, that these Phrases are included in that Truth, yet if they be, and so far as they be, we must necessarily own them, because we own the Truth, which you say contains them. But how, I pray, are these Phrases con∣tained in the Grand Truth? A Man may Meditate up∣on that Truth, and beat it out to its utmost length, and yet these Phrases may never come in his way, nor his thoughts fall upon any one of them: And when our B. Saviour, when the Apostles Preach'd this Truth, when the Churches in all Ages bore their Testimony to it, yet not one of these ever hit upon any of these Phra∣ses: But still you go on! They are all virtually included in the sundry Confessions, which have openly Received the Phrase of Christ's suffering in our stead. But why then do you Revile and Rail at us, more than the Compilers of those Confessions? For we own the Confessions as well as they, and if those Phrases be really, though but vir∣tually contained in them, we by owning the Confessi∣ons, do own virtually whatsoever is contained in them.

Whereas, therefore, you tell us, p. 4. Def. that A desire to Accommodate, so far as possible, upon the bottom of Truth, lyeth so much upon your heart; I earnestly beg of you, never to intermeddle more with Accommodation of matters. Really, Sir, 'tis not your Talent; your special Gift is to embarras, confound, and perplex whatever you meddle with: And assure your self, He that is born in a storm, will never live easily in a calm: If the Fire was

the Element of which you were made, and in which you have been bred, you'll never endure to dwell out of the Flames: Every Creature we see, dies, when re∣moved out of its proper Element: To remove you out of the Quarters of Division, and Contention, into the milder Regions of Peace and Union will be your imme∣diate Dissolution; what is the peaceable soul's Temper, is your Distemper; what is his Food, will be your Poi∣son; and what is his Life, will be your present Death.

§. 3. I will not complain of you that you call me Bro∣ther, and sometimes for Variety sake, your Reverend Bro∣ther. But yet I will complain, that whilest you Com∣plement with Ioab, Art thou in health my Brother? You discover the Byonet in your other hand, and aim at the fifth Rib to shed my Bowels out to the ground.

And what more Mortal Blow could you aim at my soul▪ with all that palpable Hypocrisie, than to Represent me an Unitarian, a Socinian, thereby to blast what of Reputation God has given me, and which I value chiefly on the Account of my Lord and Saviour Jesus Christ, that I may yet be further serviceable to the In∣terest of my Blessed Redeemer; and yet there's nothing you more studiously drive at, nothing you more indu∣striously prosecute, than to take, and make occasions to misrepresent me to the thoughts of all sober and sound Christians.

Had I left out of my Creed Christ's perfect satisfaction given to Divine Justice, as you have left Regeneration and Repentance out of yours: Or had omitted the Neces∣sity of Christ's Righteousness imputed by the Father, and received by faith in order to our Iustification before God; as you have Faith as necessary to Iustification in the Sight of God, you had had some just colour for your vile Asper∣sions: But when I have openly avowed my firm Ad∣herence to the Confession of the Church of England: To that of the Assembly of Westminster and the Savoy; and

only scruple some Phrases not generally known, nor well understood, and yet am willing to Admit that its possible there may be something sound in them, to which I am ready to subscribe, but shall never yield that these Dubious, and Disputable Phrases, shall be impo∣posed as the Test, and Standard of Orthodoxry, or the Terms of Union in these Matters. I can see no just Reason to call my soundness in the Faith into question: And yet notwithstanding, by Wyre-drawing some Ex∣pressions, forcing others above their true Level, dis∣torting them against their evident intention, and fa∣stening on them Remote Consequences which the words will not bear, by these unworthy Arts, you have endeavoured to perswade your easie and willing Reader. That I have given the Protestant Religion in the Article of Christ's satisfaction a sensible wound; and if you can once wheedle this kind of Readers, that your Antinomianism is the true Protestant Religion, you have spoke to the purpose: Know you, therefore, I have given no wound to the Gospel of Christ, to yours perhaps I have: Nor shall you thus mangle and mutilate the Christian, that is, the Protestant Religion in the grand Doctrines of Regeneration, Conversion, Faith, and Repentance, but I shall endeavour to pull off your Pal∣liating Plaisters, which I cannot hinder you from Nickmaning, a Wounding of the Protestant Reli∣gion.

I will not complain of your Rude and Barbarous Treating me, through the whole Course of your De∣fence, I impute it to your inflamed passions, fomented by your fiery Temper, which yet might have been a little moderated by a Civil Education, if not subdued by your Profession: You stile Mr. W's. my Instructor, my Guide, my Teacher, and at last my Master. I wish you had informed me what Office I bear under him, that of Foot Boy or Valet de Chambre, or what other Post you will graciously assign me, that I may legally

demand Livery or Sallary: You say I have been Tool'd by him: The Elegancy of the Term I complain not of, because Witticisms and Elegancies are great Rarities with you. But the Malice of it, I will obviate: I de∣clare therefore freely, I account it no dishonour to be his or your Servant for Christs sake, though I dare not give up my Understanding, nor resign my Faith to him or you: I have Learned to surrender my Reason to Re∣velation; my Will to the Authority of God speaking in his Word: My whole Interest to his Honour and Glory; but yet I call none my Lord and Master but Christ; nor any my Father, in matters of meer Religion, but him that is in Heaven.

§. 4. In your Preface, you have favoured us with an Elegant Panegyrick and a Bitter Satyr: The former you bestowed upon your own dear self; the latter upon your Contemned Brethren; I will not dare to complain of your Panegyrick; Enjoy, without my Envy, the pleasing Caresses of your own heart, and hugg your self in the Delicious Contemplations of your own Excellencies: But I may have leave to Complain of that Bloody Satyr you have penn'd against all your Brethren, Presbyterian and Independant, excepting and foreprizing always out of it your own beloved, and admired self: A Word or two I will venture upon each.

(1.) Your Elegant Panegyrick upon your own Dear self. I cannot forbear telling thee (Reader) that I desire to bless and praise the Lord for the insight he has given me into the Mysteries of the Gospel; since these Controversies have been stated: And I do now plainly see how the very Truths, we were, through an unjustifiable supineness, in danger of losing, will hereby be more clearly discovered, and effectually secu∣red. Dixi.

Now Sir! In my poor Judgment, your own Tongue is most unfit of any to be the Trumpet of your own Praise: and you had better have hired some Mercena∣ry Pen, of which I perceive you have good choice, to

have Recommended your great Natural Parts, your Acquired Abilities, and above all, your Inspired Ac∣complishments to the Notice of the Age, than have pressed your own Goose-quill to the Drudgery. I of∣fer you my Service Gratis, which if you accept, I'll try to give the Vulgar the Analysis of this your self-exal∣tation.

• First, Let them observe how full you was of your Visionary Raptures: You could not forbear, but out it must come before all the Company: This is the Tympany you have so long gone with; but though this vent may give you a little ease, do not mistake it for a Cure.
• Secondly, The next is the Imminent Danger of losing the great Truths of the Gospel, (that is, your own) if by a Miracle, this Defender had not been raised up to clear, and secure them: For an unjustifiable supine∣ness had crept over the Hearts of all Learned Men and Ministers, and all had been Lost, without hope of Re∣covery, had not this Great Man appeared to Rescue them either out of the Iaws of Oblivion, or the Paws of Heretical Opposition.
• Thirdly, In this Critical Juncture, this Great Soul was enlightned, and inspired, in these Mysteries of the Gospel: For when he wrote his Display, he knew no∣thing of them more or less, 'twas since the Controversie was stated that he received these Glorious Discoveries: A Priviledge to be Envied that he could gain that Illu∣mination in one moment, which other poor Mortals hard∣ly Compass, and in a lower measure, with obstinate study, and earnest prayer: But this Gentleman lay down over night, slept in the dark, and in the morning rose up clearly Illuminated with these Ravishing My∣steries.
• Fourthly, Do not inquire which those Mysteries were, he has been Enlightned in; they are these great Ones, That Regeneration, Conversion, and Repentance, are but

• the Accidentals of his Gospel; they may Adesse, vel abesse absque subjecti interitu: Let Ministers leave them out of their Sermons, as he has done out of his Go∣spel, they'll never be missed. That there is no such Thing as Iustifying Faith, that Repentance is not necessa∣ry to Pardon of Sin, that Christ was made sinful, &c. These are the Manifestations he has received of Gospel Truth!
• 5. That therefore he desires to Bless the Lord for these great Discoveries. But why then does he not do it? Who hinders him? True indeed, he has not done it, does not do it, never intends to do it, yet he desires to do it; for generous Spirits Love not to be too much in Debt, nor is there any need for't, when they have one that has paid all for 'em, past, present and to come, without the Condition of Repen∣tance.
• 6. And now Sir, having directed the Vulgar, I will offer one Word to your Self. We earnestly beg, that you would let our Gospel alone, you may do what you please with your own; the Gospel of Christ has been sufficiently Cleared, irrefragably Proved, Vin∣dicated by such Instruments as Christ hath raised up since the Reformation, beyond the Policy of Socinians, or Antinomians to Undermine it, or their Power to shake it; but your Excellency lies not in Clearing but Clou∣ding, not in Defending but Betraying the Doctrines of the Gospel.

(2.) Your bitter Satyr against all your Brethren. Dis∣courses from the Pulpit, even when about the most Evan∣gelical Parts of Christianity, have been of late Years ra∣ther to move the Affections, than inlighten the Iudgment, and are but a slender Fence unto Truth, and an Obser∣vance how they who are sound in the Faith, through a Zeal for Populacy have neglected that close Study which is necessary to a through Understanding the Important Do∣ctrines

under Debate, has imboldned the Adversary to op∣pugn them.

Sir, let me speak freely to you: In this bitter and bloody Satyr, you have taken upon you the Person of one, who Glories to be the Accuser of the Brethren.

1. You Accuse them, or rather Calumniate them, without excepting a Man, that they have adjusted their Preaching rather to move the Affections, than to en∣lighten the Iudgment. The common Fallacy, a Vein of which runs through your whole Book, that subordina∣ta sunt opposita: Their common Method is to enlighten the Iudgment, and then to move the Affections: They pretend not to loud Vociferations, to make a hideous out-cry against they know not what, nor why: They work not upon the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, nor stir up blind and bruitish Passions and Affections; no Sir! they lay down some great Doctrine of Christs Gospel, this they explain, then labour to prove, and to improve it, by ingaging their Auditors first to receive the Truth, then to reduce it to Practice, which however you scorn it, is the end of all Gospel Preaching.

2. You Accuse them, that through a Zeal for Popu∣lacy, they have neglected that close Study which is neces∣sary to the Understanding the Important Truths under Debate: The plain English of which is, that they are a Crew of Hypocrites, the vilest of Hypocrites under the Sun; for what can they be else, who not moved with the Glory of their Redeemer in the Conversion and Edification of Souls, nor at all influenced with the great Ends of their Office, only hunt for Popular Applause; that when they come reeking hot out of their Pulpits, they may be fanned and refreshed with the cooling Breezes of Mens Praises; and if they may but receive, the Euge! Belle! and the grande 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that's all they Regard. Now if this Accusation be true, they must be the worst of Men; if false (as I

am Confident it is) you Sir, must be one of the vi∣lest Calumniators. And if the Tenth Part of what you Accuse them of, be true, its Pity but all the Dis∣senters were once again Silenced, and I have some Reasons inclining me to think that this was the De∣sign of the Satyrist, in all the Disturbances he has gi∣ven the World.

I am well assured, the Reverend Brethren can justi∣fie themselves in the sight of God, and before their own Consciences, always allowing too much Matter for Repentance, on the account of their sinful Infir∣mities. That they have received Grace to be faithful from him, who put them into the Ministry by the Door, not by the Windows: That they feed the Flock committed to their Charge and Care under the Eye of the great Shepherd, expecting from him their Re∣ward at his appearing: They dare not feed the Flock of Christ, with the Chippings of the Schools; nor with the dry Husks of Heathenish Morality: They Preach a Crucified Christ, and God, in and through him Recon∣ciled, and they press instantly upon their Hearers that they would be Reconciled to God: And this is what Ho∣ly Souls expect from them, that their Hearts may be thoroughly searched; the State of their Souls Exa∣min'd, and Cleared; their Evidences for another World made out with good Satisfaction to an awa∣kened, and well enlightned Conscience: To be taught how they may walk worthy of God to all pleasing, and how they may keep Consciences void of Offence towards God, and all Men. And to say Truth, they do not Love to hear of such sublime Stuff, that is too high for this World, and too low for the next: Nor to see their Teachers Vaulting or Dancing upon the high Rope ('twas the Expression of a Grave Learned Di∣vine) lest after all their Capering Tricks, they should break their own Necks, and perhaps the Peoples.

Reverend Sir, let me solicite, and prevail for a few Favours, which though not for mine, yet your own Cre∣dits sake you ought to grant. That you would ad∣mit a few Corrections in your Eloquent Harangues. And first for Observance lets read Observation, for with us Englishmen, Observance is that Respect and Defe∣rence that we give to another for some greater Ex∣cellency, than we are conscious to our selves of. But as it stands here 'tis broad Non-sense, and Observation had been the proper Word for any but him who af∣fects swelling Bom-bast. Secondly, For Populacy, give us leave to read Popularity; so, besides that it will be Sense, it will be more Picquant, and severe upon your insulted Brethren, and therefore more suited to your own malicious Intendment against them. And to tell you true, we are afraid, lest in a while you should in∣troduce these Terms into Divinity, and that we shall be Condemned for Renouncing the Gospel, because we can∣not admit these non-sensical Terms too. Thirdly, We Pray, that for since the Controversie was stated, to make it Sense and Truth, we may read started; for indeed the Controversie has been started by you some while ago, but to this Hour it was never stated: Nor can we persuade you to state it, but like Andabatarian∣Fencers we are cutting and slashing Blindfold: And could we but once at length persuade you to state the Question fairly, and honestly, the Question would decide, and determine it self: One Inconveni∣ence perhaps you foresee, that if the Controversie were well stated, and judiciously answered, it would put a Period to your useful and gainful Trade and Im∣ployment.

I doubt not, but you will freely own your self the Aggressor in this Paper-War; nay, that you Glory in't. It had been more desireable that you had let Matters to have sunk into Silence, and not have blown

Sheba's Trumpet, to a fresh Alarm: But when you drew the Sword against the Presbyterians, no doubt you threw away the Scabbard. Though it had been advisea∣ble, when you buckled on your Armour in this vapour∣ing Gallantry, to have considered how you might as honourably put it off. In the mean Time, I thank you for the Honour you have done us, in giving us the Initial Letters of your Name; could not some Friend of yours have contrived them into an Ingenious Cy∣phar, which would have adorned your Chariot, when you are to ride in Triumph over the Heads of the Con∣quered Presbyterians: Such a Cyphar would have given you a great Figure.

I have read, that these two Letters S. L. which you have now stampt upon your Book were once Printed with a Red Hot Iron upon the Cheeks of a fa∣mous Patriot, who was a Confessor, and hugely Am∣bitious to be a Martyr for his Countrey: His Ene∣mies did Interpret S. L. to stand for slanderous Libel, and one of the Wits of that Time would needs give us the Etymology of the Word Libel; that is, A lie with a ••ell hung about the Neck to Ring the scanda∣lous Story up and down to his Friends in the Country, and really it would as decently have set upon your Front, as his Cheeks.

I wonder not at your Desultory Humour, that Ebbs and Flows like the Euripus in frequent Vicissi∣tudes, and is constant in nothing but Inconstancy: Sometime you are so smooth, as if you would cut my Throat with a Feather: And by and by, so cruelly se∣vere; as if you would saw off my Head, with an old rusty Hand-saw: It is some Comfort to be rail'd at in handsome Language; but its the worst of Deaths to be Assassinated with dull insipid Reflections, destitute of Wit and Truth. So that when we can meet with nothing, but ill chosen Words, dark Phrase, ill∣turn'd

Periods, and the Language all over Leprous, and Scabbed; the best Defence I can Recommend to the Reader against your Defence, is a good Pair of sharp-long-Nails.

Sir, I have appealed to you, but because I under∣stand I must expect no Redress of Greivances; I do hereby Appeal from you, to the Impartial Reader: At present I take my Leave of you, and Rest as you see,

Your Servant, &c.