A Fresh Discovery OF THE High-Presbyterian Spirit. OR THE Quenching of the second Beacon fired. DECLARING

  • I. The Un-Christian Dealings of the Authors of a Pam­phlet, Entituled, A Second Beacon Fired, &c. In present­ing unto the Lord Protector and Parlament, a falsified passage out of one of Mr John Goodwins Books, as con­taining, either Blasphemie, or Error, or both.
  • II. The Evil of their Petition for subjecting the Libertie of the Press to the Arbitrariness and will of a few men.
  • III. The Christian Equity, that satisfaction be given to the Person so notoriously and publickly wronged.

Together with the Responsatory Epistle of the said Beacon Firers, to the said Mr Goodwin, fraught with further revilings, falsifica­tions, scurrilous language, &c. insteed of a Christian ac­knowledgment of their errour.

Upon which Epistle some Animadversions are made,

By JOHN GOODWIN, A Servant of God in the Gospel of his Dear Son.

When I would have healed Israel, the iniquity of Ephraim was Dis­covered, and the wickedness of Samaria, &c.

Hos. 7. 1.

Then were there two theeves crucified with him, the one on the right hand, the other on the left.

Mat. 27. 38.

Humanum est errare: jacere, belluinum: perseverare, Diaboli [...]m.

Also two Letters written some years since, the one by the said John Goodwin to Mr. J. Caryl; the other, by Mr Caryl in Answer hereunto; both relating to the passage above hinted.

London, Printed for the Author, and are to be sold by H. Cripps, and L. Ll. in Popes head Alley. 1654.

To the Reader.

GOOD Reader, I shal not impose upon ei­ther thy Time, or thy Patience, at present: the brief of the Story is this. Six London Book-sellers, whose Names thou wilt finde mentioned in the superscription of the next ensuing Letter, and subscribed to the second, all (as it should seem) devout homagers to the Presbyteri­an fraternity of Sion Colledg, not long after the first sitting of the present Parliament, presented to the Lord Protector, and the Parliament, a small Pamphlet, inti­tuled, A Second Beacon Fired. In this Pamphlet amongst Errors and Blasphemies (by them so called, and some of them, in my judgment, too truly such) they cite some words of mine, which, and as, they please, out of a passage of my Book of Redemption, leaving out others, which give the sence and import of the passage: These words, thus Sycophantly and traducingly severed from their fellows in the same Sentence, they present to the Lord Protector and Parliament, as containing in them Blasphemie and Error. It was some while after [Page] the presentment of the said Pamphlet, before I came to the sight, or knowledg of it. At last hearing that some­what published by me was listed in their Muster-Role of Heresies and Errors, to serve the design of their Petition for the Restraint of the Press, as also of their no-Christian intendments against me otherwise, I pur­chased a sight of the Pamphlet; and comparing the transcription, as they had mangled and misfigured it, with my words related unto by themselves, I found my self most notoriously wronged and abused. Hereupon I wrote and sent a Letter to the said Gentlemen Book-Sellers, desiring Christian and equitable reparations (expressed in the said Letter) of my Name and Repute, which they had not a little damnisied by that egregious falsification of my words, sence, and meaning. These Gentlemen, in stead of giving me that satisfaction, which Christianity and Conscience required at their hands, return me such an Answer in Writing to my Let­ter, as if they had taken unto themselves seven spirits worse then that, by which they or whosoever for them, in­dited the said Pamphlet, & the falsifications thereof, ad­ing drunkenness to thirst, multiplying reproaches, slan­ders, & revilings (as the ten Tribes somtimes did their Idolatrous Altars) like the furrows in the Field: and are so far from acknowledging any wrong done unto me by mis-using me, and my words, that they justifie themselvs in that high misdemeanour, and seem to think that they do God service in straining the peg of that iniquity yet higher. Notwithstanding I may (I suppose) cleerly and fully acquit the said Gentlemen Book-sellers from the guilt and crime of inditeing, or drawing up, the said responsatorie writing: this I judg to be the froath and [Page] foam of another Spirit, which some yeers since leapt up­on me, and attempted to rend and tear me:

Sic oculos, sic ille manus, sic ora ferebat:

Such eyes, such hands, such mouth that spirit had. Only the said Gentlemen have involved themselves in the guilt of the un-Christian Contents of the said writing, by consent, and subscription, and possibly by so­licitation also; although I rather incline to think, that the Penman was chosen and requested to the work, not by men that use to sell, but by some who are more fre­quently wont to buy, Books. That Motto in their title Page, For Sions sake we cannot hold our peace, whose device so ever it was, seems, by the Contents of the Book, not to be meant of Sion, in the common ac­ceptation of the word, viz. as it signifies the Church of God, but rather of Sion Colledg in London. For cer­tain it is that the Book or Pamphlet is not calculated with any relation at all, except it be that of opposition, to the Interest of the Church of God; but most exactly for the Interest of Sion Colledg and her children. Doubtless whosoever was the Epistler, or Enditer of the said Answer to my Letter, might have stood in the High Priests Hall without danger: his speech would never have bewrayed him to have been of Galilee. I have, in the days of my Pilgrimage, both seen, and heard of many Writings fraught with much more then enough of that which is vile, and sinfully extravagant in men: but to this day never did mine eye see, nor mine ear hear of, nor will it easily enter into my heart to beleeve, that ever there was any Piece (for the inches of it) fuller of that which is un-Christian, yea, un­man-like, as of most notorious and broad-fac'd untruths [Page] (of such obvious and easie an eviction) such bold slan­ders, such childish cavils, wrestings, and perverting of words, such scurrilous and unseemly language, such ridiculous quarrelings and exceptings against manifest truths, such revengeful suggestions and insinuations (with many other unworthinesses) then that letter of theirs, here presented unto the world. It may be justly said unto them, Many Writers have done foolishly, but you surpass them all. Their letter is for a writing, what he was for a man, whose character was, Monstrum nulla virtute Redemptum A vitiis. There is nothing savorie or Christian in it, to balance in the least the high demerit of it.

Therefore as Paul, having received reproachfull measure from men, and those faling in their duty, who ought to have vindicated him, complaines that he was compelled himself to appear in his own vindication, which otherwise he had rather should have been the work of others; in like manner am I compelled once again to take hold of shield and Buckler in mine own defence, and either to make, or to keep, those things concerning my self, streight in the minds and thoughts of men, (if it may be) which men of most untrue suggestions have endeavoured to pervert, and make crooked.

For thine accommodation about the Animadversions made upon the Book-sellers Epistle, and for the ready application of them in their respective branches, to the particular passages in this Letter, unto which they (respectively) relate, I have distinguished their Letter into twenty two Sections; and again distinguished these by letters of the Alphabet, where any Animadversion is particularly made upon them, which readily lead thee to [Page] their appropriate passages in the subjoyned Animadver­sions, characterized by the same Letter also.

And because the Gentlemen Book-sellers, or rather, the son of their right hand (their Amanuensis) chal­lenge me to print Mr Caryls Letter about the passage of their falsification, sent unto me some years since, and threaten me that they may do it for me, if I will not, glorying over this Letter, as if the publishing of it would confound me, and that the reasons therein against the said passage in my book, were so satisfactory, that they did effectually silence me; I have therefore published both this Letter of his to me, and mine also to him, which occasioned it. The truth is, I had Printed both these Letters presently upon their writing and sending, but only for a clause in Mr Caryls Let­ter (towards the close of it) wherein he insinuates his unwillingness to have passages of that nature made pub­lique. So that it was cleerly, and as in the presence of God, only out of my respects to Mr Caryl, that I then forbare the printing of them, and should have done so still, had not these importune Sons of high Presbitery thus reproachfully and triumphingly clamour'd upon me to do it. But as for any reasons against the said passage, either satisfactory, or unsatisfastory, that Let­ter mentioneth none, unless it be the asserting of the Au­thors own judgement and some other mens, in the point, in opposition unto mine, notwithstanding any thing offer­ed by me in my book. If either the Book-sellers, or Book-buyers, judg this a reason so satisfactory, as ef­fectually to silence me for ever, I cannot but juag them to be of the race and lineage of those, who are owereasie of satisfaction for their own carnal advan­tage [Page] Besides, of such a reason as this, I was not, nor lightly could be ignorant, before Mr Caryls Let­ter came to me.

Concerning this Letter; with that of the Book-sell­ers, I have delivered the Autographons themselves unto the Printer, that there may be no mistake in the printing of these, unless (haply) Typographical, which notwithstanding, I shall endcavour to prevent. For my own two Letters, not having by me the Copies them­selves, which were sent, but being necessitated to make use of the rough draughts, possibly there may be some variation in words, although my desire standeth, as neer as may be, to varie in nothing, especially with­out giving notice of the variation, where I have any knowledg of it. This I speak because of the capriti­ous weakness of my Antagonists, who on the one hand, are wont to make a long arme to reach pretexts and oc­casions of cavilling, and on the other, to complain of the grashopper as a burthen.

Such personal contests as these have always been the regret of my Genius: and if I thought not that my repu­tation were, or may be of more concernment unto others, then I judge it to be to my self, I should not move, heart, hand, or foot, to pursue the rescue; but abandon it to the lust and folly of those, who have attempted to make a prey and spoil of it: But I remember a good saying of Austine; For our selves (Brethren) our conscience sufficeth, but for you, our name also had need be excellent Nobis, fra­tres, suff cit conscientia nostra: sed propter vos etiam fama pollere debet.: and Jerom's advice was, that no man should sit still under a suspition, or charge, of He­resie In snspici­one Hereseos nolo quen­quam esse pa­tientem..

Besides, this consideration, that by how much a fur­ther [Page] and fuller discovery is made of the folly, or mad­ness, (as the word [...] was Englished in our former Translation, 2 Tim. 3. 9.) of those, who resist the Truth, they have so much the less time remaining to endanger the world by such a practise; this considera­tion (I say) did balance the averseness of my disposition to the work. Now as Jannes and Jambres (saith the Apostle) withstood Moses, so do these also resist the Truth: men of corrupt minds, in-judicious con­concerning the Faith. But they shall proceed no further; for their folly shall be manifest unto all men, as theirs also was c. It is always folly, if not madness, which ingageth men in a resistance of the truth; yea it is one of these which causeth men to per­sist in this practise. By means hereof, it cannot but in time utter and discover it self. For that which is active, especially in matters and cases of publique and weighty consideration, must needs ere long bewray it's Genius, nature, and property, at least unto those, who are intelligent and apprehensive; who being lovers of Truth, and of the peace and comforts of men, cannot for­bear the communication of their vision; and in case that which they see in this kind, be of any evil or dange­rous import unto men, they cannot but give the most publique notice of it accordingly unto the world. And when the generallity of persons shall he brought to un­derstand and see the folly or madness of men in any course or way of acting, wherein they have been deceiv­ed and injured by them, they will for the future, abhor their practises, and buy their merchandise no more. I trust this small piece may do some service unto the world in promoting and perfecting the discovery of the folly [Page] of those men, who resist that great Evangelical truth (with its complices) which asserteth, That God, with his Antecedent and primary Intentions, intended the Salvation of the whole world by Jesus Christ. Or however God, and the consciences of other men, shall agree about the event and succese of it, it here prefents ts service unto thee (Good Reader) together with the Christian respects, and further service, of

Thy cordially devoted Friend
and Servant in Christ,
John Goodwin

Mr John Goodwins Letter, Endorsed.

To my Christian Friends, Mr Thomas Underhill, Mr Samuel Gellibrand, Mr Iohn Rothwel, Mr Luke Fawn, Mr Ioshua Kirton, Mr Nathaniel Webb; or any one, or more, of them, These present.

GEntlemen; A few dayes since, an ill-conditioned Pam­phlet, entituled, A second Beacon fired, presented to the Lord Protector and Parliament, fell into my hands. I find all your names sub-printed to it; but know not whe­ther your hearts be to it, and were consenting to the pub­lishing and presentment of it; or whether some Son of Belial, one, or more, taking the advantage (it may be) of some of your known weaknesses, and desirous to disport themselves (and possibly others also) with your disparagement, did not, without your privity or consent, borrow your Names to father so hard-favoured a Birth of their own. The rea­sons why I cannot but a little (at least) demur, whether the piece be yours, or no▪ are. 1. Because I find in it most un-Christian falsification, even that which some would call Forgerie. 2. Because I find in it likewise, such counsels offered Petition-wise to the Lord Protector and Parliament, under a pretext of Godliness, and zeal for Sion, which are obstructive, if not destructive, to the prosperity and Sove­reign interest of both. 3. And lastly, there is a sent or smell of such a spirit, in the said Pamphlet, which teacheth men to suppose that gain is Godliness. I confess, that notwithstanding any personal knowledg I have of you, or any of you, the Pamphlet may be yours under all the three characters of unworthiness now specified: for I know none of you beyond the face, and only one of you, so far; yet report hath so far befriended some of you in my thoughts, that I am hardly able to conclude you all under the guilt of the shameful and un▪ Christian enormities, which dare look the Parliament and the world in the face, out of those Pa­pers. For (to touch the first in one instance only, not [Page 2] having opportunity of making proof of more at the pre­sent.)

Page 4. (of the said Pamphlet) this absurd passage is charged upon me in my Book of Redemption, pag. 33▪ 5. That in case any assureance of the unchaugeableness of Gods Love, were to be found in, or regularly deduced from, the Scrip­tures, it were a just ground to any intelligent man to question their Authority, and whether they were from God, or no. Surely they who lay this saying to my charge, may with as much honesty and conscience, yea, and with as much appearance of truth, impeach David as guilty of saying, There is no God, Psal. 14. 1. or make the Apostle Paul, to say, Rom. 10. 9. If thou shalt confess with thy mouth the Lord Jesus, thou shalt be saved. For though these words are to be found in these sacred▪ Authors (respectively) yet the sence they make, otherwise then in consort of the other words re­lating in their respective periods unto them, was as far from their Authors meaning▪ as the Heavens are from the Earth. David was far enough from affirming, that There is no God: and Paul, from saying, that If a man shall with his mouth con­fess the Lord Jesus, he shall be saved; yet the words, of which both sayings consist, are extant in their writings. In like manner the Beacon-Firers, whoever they be, you, or others (for I shall not charge you with the folly, but upon better evidence) commit the foul sin of Forgery, in making me say, in their▪ pretended Transcription out of my Book, that In case any assureance of the unchangeableness of Gods▪ Love were to be found, or could regularly be deduced from the Seriptures, &c. Whereas (besides several other words in the sen­tence) they leave out the characteristical word, Such, [any Such assureance of the unchangeableness &c.] the word, that is the Heart, Spirit and Soul of the sentence, that gives a most rational and Orthodox taste and relish to the whole Period, and without which, the passage contains no more my sense or judgment, then theirs who forged the Tran­scription. For my sence and opinion, which I argue and assert in several places (upon occasion) in my said Book of Redemption (as viz. p. 63. 64. and again, p. 278. &c.) cleerly and expresly is, that The Love of God, as all his Coun­sels [Page 3] and Decrees, is unchangeable; and consequently, that an assureance of this unchangeableness is regularly enough deduceible from the Scriptures, and this without any pre­judice to their divine Authority; yea rather to the esta­blishment and confirmation hereof. So far am I, either from thinking, or saying, that if in case any assureance of the unchangeableness of Gods Love, were to be found in, or could regularly be deduced from the Scriptures, it were a just ground to any intelligent man to question their Autho­rity, &c. Therefore they who have accused me, especially unto a Parliament, of such a saying, have the greater sin. That kind of unchangeableness of Gods Love, the assure­ance of which, I affirm, were it to be found in, or regular­ly to be deduced from, the Scriptures, would be a just ground to an intelligent and considering man to question their Au­thority; &c. I had imediately before described, and besides, sufficiently explained in the reason of the said assertion, which I imediately subjoyn in these words. Forthat a God, infinitely righteous and Holy, should irreversibly assure the immortal and undefiled inheritance of his Grace and savour unto any creature whatsoever, so that though this Craeture should prove never so abominable in his sight, never so out­ragiously and desperately wicked and prophance, he should not be at liberty to withhold this Inheritance from him, is a saying (doubtless) too hard for any man, who rightly understands and considers the Nature of God, to bear. From these words it plainly enough appears, that it is not any assureance of the unchangeableness of Gods Love, as the Beacon-firers most un-Christianly and unconscionably suggest to the Parliament, and (indeed) to the world, which I conceive to be a just ground to any intelligent and considering man to question the Authority of the Scriptures, in case it could either be found in, or drawn from them; but such an assureance hereof, by vertue of which, men turning aside from Christ, after Satan, from ways of righteousness and of truth, to walk in ways of all manner of loosness and profaneness, may notwithstanding with a secure confidence, promise salvation unto themselves, and that God will never take away his love from them. And whether such an assureance of the un­changeableness [Page 4] of Gods Love, as this, were the Scriptures any ways confederate with it, (which far be it from every Christian Soul to imagine) would not be derogatory or pre­judicial in the Highest to their Authority, let the Beacon­firers themselves, or any other persons, who make any conscience of putting a difference between God and the De­vil, judg and determine.

If I were a person prone to jealousie, or desired to make any further breach upon mens reputations, then only for the necessary reparations of the truth injured by them, I could suggest this Query to the thoughts of men; Whether it be not likely, that they, who thus palpably and notoriously have falsified the writings of one, have not committed the same folly in the rest of their Transcriptions from the writ­ings of others? considering that it is a saying in the civil Law: He that hath injured one, hath threatened many. and our Sa­viour himself; He that is faithful in that which is least, is faithful in much: and he that is unjust in the least, is unjust also in much, Luke 16. 10. But no more of this at pre­sent.

2. That pernicious Counsel against the liberty of Printing and for the subjecting of all the learning, gifts, parts and abili­ties of all the worthy men in the Nation, unto the humor and conceit of a few men, who for their comporting with the Religion of the times, shall be sirnamed, Orthodox, which the said Beacon-firers do (in effect) very passionately suggest aud commend unto the Parliament, (p. 11.) and which, were it put in execution according to the terms of the suggestion, would certainly fire both Citie, and Coun­trie, as well as Beacons, should (me think) argue the se­cond Beacon not to be of your firing. For you are reputed friends unto Jesus Christ; and to the truth: and conse­quently who can imagine that you should give any such ad­vice, especially unto a Parliament, which is of an obstructive, at least of a threatening import, to the advancement, and further discovery of Jesus Christ unto the world, yea and which, were it pursued by those, to whom it▪ is given, can­not (in greatest likelyhood) but sort to an issue or conse­quence, quite contrary to that, whereunto it pretends; I [Page 5] mean, to a further propagating and spreading of errors and unsound Doctrines and Opinions in the Land; and for the justification whereof, there is neither footing nor foun­dation in the Scriptures. For,

1. Where doth the Lord Christ, authorize any person, or persons, of what capacity soever, to authorize or appoint a­ny number of men, whom they shall please to call Ortho­dox (whether they be such, or no) yea or those, which are such indeed, to say unto the Holy Ghost; nothing which thou revealest unto other men, be it never so much for the glorifying of the name of God, of never such worthy and sacred concernment unto the world, shall publickly go forth into the world, unlesse thou wilt reveal the same unto us al­so, and make us partakers of the Vision, as well as others? Or doth not the Beacon-firers, very passionately and impor­tunely tempt men in authority to assume unto themselves such an exorbitant and prodigious power, as this; I mean, to authorize a certain number of men, who shall, in their sence, be Orthodox; though according to the sence of as un­derstanding men, and (probably according) to the truth it self, be as erroneous in their judgement as other men, to word it is (in effect) at such a rate with the Holy Ghost?

2. What ground is there in the Word of God for the in­vesting of Edmund (for example) Arthur, and William, with a Nebuchadnezzarean power over the Press, to stifle or slay what books they please, and what they please, to keep alive; more then there is for the investing of Joshuah, Peter, and Tobiah, with the same? Or if the three latter be altogether as religious, as judicious, as learned, as the three former, by what rule of equity, reason, or conscience, should they be more obnoxious in their writings, and publication of them, to the censure and disapprobation of these, then these in their writings unto them? Or by what rule delivered in the Word of God shall any man judge the three former, either more religious, learned, or judicious, and so more meet for the intrustment under consideration, then the latter?

3. Whether hath the Holy Ghost any where characteri­zed, or declared what qualifications are requisite and meet, to be found in such persons, who shall bee set over the Press [Page 6] and be intrusted with such a soveraignty of power, as by which they shall be inabled to fill the world with books and writings, for the advancement of their own faction, or for the propogation of their own erroneous, (and perhaps dan­gerous) conceits, and on the other hand, to suppresse whatsoever shall bee prepared by men of solid and sound judgements for the detection, and eviction of their folly in such cases?

4. Is not the granting of such a power over the presse, as the Beacon firers in the great heat of their devotion and zeal, sollicite the Parliament to vest in a certain number of men, ill consistent with the interest and benefit of a free Common­wealth, and of like nature and consideration with the grant­ing of Monopolies? Or may not the Commonwealth deeply suffer by the exercise of such a power, in being thereby de­prived of the use and benefit of the gifts, parts, experiments, diligence and labours of many her worthy members?

5. Who are in a regular capacity of power, to nominate and appoint such persons, to whom the said power over the Press ought to be committed? If it be said, the civil Magistrate. 1. I would gladly know of the Beacen-firers, who hath de­legated such a power or authority unto him, or in what part of the Word of God, any such power is asserted unto him. 2. Whether the said power over the Press bee an Ecclesi­astick, or civil power? If it be the latter, how are men set a­part for the ministery of the Word of God, and prayer, ca­pable of the investiture? If it be the former, how is the civil Magistrate in a capacity of conferring it, or investing any man with it?

6. If the Supream Magistrate in a State or Common­wealth, be allowed a power to invest what persons he plea­seth with such a power over the Press, as the Beacon-firers demand, is it not to be expected that onely such persons shall be deputed to this trust by him, which are of his own sence and judgement in matters of Religion, and conse­quently who shall comply with a State Religion? And are men of this character competent Arbitrators, between per­sons of their own party and perswasion, and those who are contrary minded to them, in their contests about truth and [Page 7] errour? And in case the Magistrate himself shall be unsound in the faith (as men of this Order have no priviledge of ex­emption from errour, more then other men; nay, they are under more and greater temptations, then other men, to be carried aside in their judgements from the truth) if then (I say) the Magistrate be of an unsound judgement in things appertaining unto God, shall not our Press-Masters be un­sound also; and consequently, shall we not have errour countenanced and set at liberty, and truth imprisoned, and condemned to silence and obscurity?

7. Shall not such men who shall undertake the admini­stration of such a power, by which the Press shall bee suffer­ed to speak when they please, and be compelled to keep si­lence when they please likewise, run an extream hazard of fighting against God? Or to reject and repel the Holy Ghost, when he shall at any time be desirous to come forth by the way of the Press, into the world with any new Disco­very of Truth, is this any thing lesse (being interpreted) then a fighting against God? Or do they, who know but in part, universally or infallibly know, when the spirit of truth, and when the spirit of errour is desirous to come abroad into the world?

8. Doth not a power of gagging the Press, when men please, carry a dangerous Antipathy in it to that Evangelical charge, or precept, imposed upon all men, whereby they are commanded by God to try all things, and particularly to try the spirits, whether they be of God or no? For if ma­ny things, or many spirits of Doctrines be not suffered to come to the knowledge of men, how shall they be able to try them? Do not then the Beacon-firers, by their counsel given to the Lord Protector and Parliament, for the restrai­ning of the Presse, render that great commandement of God for the trial of all things, of none effect?

9. And lastly, That great evill of the infectious spreading of errours and heresies in the Nation, the prevention where­of the said advice given touching the Press, pretendeth un­to, is not likely to be at all prevented, but promoted ra­ther, by it, should it he followed and put in execution. For,

[Page 8]1. (As the saying is) Quod licet ingratum est, quod non licet, acrius urit.

What Laws permit to do, to do
Men do not much desire:
But what restrained is, to do
They burn as hot as Fire.

And the Apostle Paul himself saith; That Sin taking occa­sion by the commandement, wrought in him all manner of concu­piscence. For without the Law, Sin is dead. Rom, 7. 8. And little question there is, but that in case the liberty of the Press shall bee by any law restreined, they who otherwise would be but indifferent whether they published in Print their weak, it may be their erroneous and wicked concepti­ons, or no, will be hereby admonished and provoked to do it, though more secretly. Stollen Waters are sweet.

2. In case they shall by any such law of restraint, be kept from venting their fond and uncouth notions by the Press, or shall by the Masters of the Press bee prohibited the Printing of them, they will by way of indignation and revenge be so much the more zealously diligent and intent to propagate them underhand, and privately; and probably gain many more disciples this way, then by the other. The prophane and vain babling of Hymeneus and Philetus fretted like a Canker, although they wanted the opportunity of a Press for their propagation.

3. When the generality of people shal understand that the publishing of such or such notions, or Tenents, hath been restrained and obstructed by those, who shall exercise an ar­bitrary dominion over the Presse, it will (in reason) both occasion them to think the better of them, or at least to think that there is somewhat more then ordinary in them, in one kind, or other; and consequently, they will be awake­ned and stirred in their spirits to inquire more narrowly af­ter them, and to acquaint themselves with them. So that in this respect also there is little like to be gained towards the suppression of errors and heresies, by subjecting the Presse unto a Test.

[Page 9]4. The setting of Watchmen with authority at the door of the Presse to keep errors and heresies out of the world, is as weak a project and design, as it would be to set a compa­ny of armed men about an house to keep darknesse out of it in the night season. For as the natural darknesse cannot be prevented, or dispelled, but by the presence of light, nor nee­deth there to be any thing, either for the preventing or dis­pelling it, but light onely: So neither is it possible either to prevent, or to remove, errors and heresies, which are spi­ritual darknesse, but onely by shining spiritual light in the hea [...]ts and understandings of men; neither needeth there any thing but this to effect either.

5. Errors and Heresies, the lesse they play in sight, are like to defend themselves upon terms of more advantage, and to lengthen out the daies of their continuance amongst men for the longer time. For by this means they are kept from the clear and distinct knowledge of judicious and learned men, who otherwise, being both able and willing to perform so worthy a service both unto God and men, would publick­ly detect and confute them. And I verily beleeve that the printing of J. Biddles most enormous and hideous notions, and conceits about the nature of God, and some other very weighty points in religion, will bring the judgement of bloody and deceitfull men upon them, which (according to Davids Award) is, not to live cut half their daies. Psal, 55. 23, For as the great Apostles reasoneth concerning such Teachers, whom he calleth men of corrupt minds [...] injudicieus, or without judgement, about matters of Faith, But (saith he) they shal proceed no further for their madnesse shall be manifest unto all men; as theirs also was; so is it very reasonable to conceive and judge, that the more generally and publickly any vile, wicked, or blasphemous conceit shall discover and manifest it self unto men, it is so much the nearer to become the loathing and abhorring of all men. Nor do the Beacon-firers argue like worthy men, when from the numbers of unworthy books printed, they infer the number of buyers, and from hence conclude the number of persons, either infected with, or inclined to, the errors contained and pleaded for, in those books. For who [Page 10] noweth not that many men, especially Ministers, Schollars, and learned men, buy many books, not with any intent to say as they say, or to side in opinion with their Authors, but partly to inform themselves concerning the spirits that come abroad into the world, partly to rebuke and confute them upon occasion, in case they see cause for it?

6. (And lastly for this) The Gospel, and the truth never flou­rished, prospered, & triumphed at an higher rate in the world, then when errors and heresies were no otherwise restreined, punished, or opposed, then by those spiritual means, which God himself hath sanctified and prescribed in this behalf, as viz. by the effectual preaching of the Gospel, the stopping of the mouths of the gain-sayers of truth by arguments of convicti­on, and solid demonstration; by casting out of their respect­ive Churches, and delivering up unto Sathan, all such, who after admonition and conviction, shall persist in their errors, and in the teaching and spreading of them. But certainly a­mongst all the means, Offices, and Officers, which the Lord Christ hath directed or established, for the perfecting of the Saints, for the work of the Ministery, for the edifying of the body of Christ, till we all come in the unity of the faith, and acknowledgement of the son of God, unto a perfect man, &c. neither restraint of printing, nor Licensers of the Presse, are to be found; these are Apocryphal, both Names and Things. This for the second particular.

For the third and last, He, or they (whether it be some o­ther, others, or your selves) who have represented you as the firers of the second Beacon, and consequently, the Au­thors of the advice given (in the Pamphlet mentioned) tou­ching the monopolizing of the Presse, do insinuate you as men, who can be too well content that others of the same craft with you, should suffer in their trade, so you may ad­vance in yours. For it is not much to be doubted, but that your desire is, that such men as you count Orthodox, should be recommended by you, or by your motion & interest, to the high preferment over the Presse, who by the opportunity of their standing on this ground, shall be in a good capacity to gratifie their friends and benefactors in their way. But in this I shall spare you.

[Page 11]For a cloze, I shall make this reasonable and Christian re­quest unto you, that in case you be fellow-fufferers with me, and have not been privy or consenting to the framing or publishing of that unworthy Pamphlet, intituled, A Se­cond Beacon fired, &c. you will publickly, and in print, wash your hands from the guilt hereof, and declare unto the world, that you had neither right hand nor left, either in the inditing, or venting, of that Pamphlet. Or if your consci­ences be not at liberty to accommodate you in this (for by somewhat I have heard since I began this Epistle to you, I am little lesse then all thoughts made that you are the true, and not the personated, Beacon-firers your selves) that then you will with your own hands, quench your Beacon on fire; first, by acknowledging publickly and in Print,

1. That you have falsly accused me, either of Blasphemy or of Errour, and this unto his Highnesse the Lord Protect­or, the Parliament, the Nation, and (indeed) to the whole world.

2. That you have given unadvised councel (to speak no worse of it) for the oppressing the Christian and just liber­ties of the Commonwealth of England, about printing, by subjecting the whole Nation [I mean as many in it, as shall at any time intend, or be desirous, to publish any thing Presse▪ wise] unto the wills and pleasures of a few particular men.

3. By delivering or presenting Copies of what you shall Print, or cause to be printed, upon both these accounts, to all the same persons, as well Parliament men, as others, or to as many of them as are yet living in, or near, the City, to whom you not long since delivered Copies of that un­happy Pamphlet, stiled A Second Beacon-fired. If you shall with your own hands thus quench the Beacon, which you have rashly and unchristianly fired, I shall rest satisfied. O­therwise you will compell me to do it after my weak man­ner for you, by publishing the contents of these Papers, which I have sent unto you, I shall wait for your Christian Answer till the latter end of the next week.

[Page 12]The God of all Grace give you Wisdome and a sound understanding in the Gospel of his dear Son, that you may be capable of knowing things that differ, to your own com­fort and peace.

Your very loving Friend in the
Faith of Jesus,
John Goodwin.

The Book-sellers Letter to Mr J. Goodwin ENDORSED, To the Learned Mr John Goodwin at his House in Swan-Alley.
Together with the said Mr J. Goodwin's Animadversions thereon, according to the respective Sections of it.

Book-sellers, or Beacon-firers, §. I.

SIR,

OƲr weaknesse shall be as readily acknowledged by us, as it is scornfully derided by you; (a) but God who doth right­eously conceal himself from lofty and crafty Sophisters, (b) doth graciously reveal himself to Weaklings and Babes (c) We own that Book which you say was written by a son of Belial, (d) because thore was one little word SƲCH (e) mit­ted in transcribing a passage out of your Redempt. Redeemed. We cannot but admire this righteous providence (f) For you accuse us of falsification, as Joseph's Mistresse accused him of wantonnesse, whereof he was innocent, and she was guilty. (g)

Mr. Goodwins Animadversion, I.

(a) Your weaknesse may be as readily acknowledged by you, as it is scornfully derided by me, and yet never be acknowledged by you at all, (yea as far as by the Contents of your Letter can be reasonably judged, you are too far hardned in a conceit of your strength, ever to acknowledge your weak­ness.) For your charge here is but an unchristian calumniating of my Christian intentions towards you, in remembring you privately of your weaknesses: nor do my words import any scornfull deriding, either of them, or of your persons for them. Your Prophet and Amanuensis (the Compiler of your [Page 14] Letter) hath drawn you into a sinfull snare in the very begin­ning, (as he hath done unto twenty more in the sequel) by occasioning you to subscribe such an insinuation of untruth.

(b) The word, Sophister, in the canting dialect of high Presbytery, commonly signifies, a person who levies such Arguments, whether from the Scriptures, or otherwise, a­gainst any of their Tenents, which their Prophets cannot tell how to answer. In this sence of the word, the Libertines, Cyrenians, Alexandrians, &c. might have termed Stephen, a Sophister, because they were not able to resist the wisdome and spirit by which he spake, Act. 6. 9. 10. In like manner the Jews at Damascus, might have called Paul a Sophister▪ be­cause he confounded them, [...] argumentatively pro­ving, or inforcing by argument, that this (Jesus) is very Christ, Act. 9. 22. The Prophets of the said school of high Presbytery have attempted to impose a like exotique sence upon several other words of frequent use amongst us. They make the word, Orthodox, to signifie, a man of their judgement, whether rotten, or sound: the word Heteredox, or erroneous, a person differing in judgement from them, though in the truth: the word Blasphemy; that which contradicts any of their notions or conceits about the Nature, or Attributes of God: this complex, the Reformed Religion, with them signi­fies, that Systeme or body of Doctrine, which they teach: the word, Arminian, or Pelagian, signifies such a person, who holds that Christ tasted death for every man, in the Scripture sence: and again who holdeth in the Scripture sence, that God would have all men to be saved, and none to perish. By Socinian, they frequently understand a person that will not bruit it in matters of Religion: by proud, they sometimes mean, him that will not stoop to the high Presby­terian yoke, or to their judgement in other things. My mea­ning is not, that they intend or desire; that the words or terms specified, should in their writings, or teachings, be ta­ken in the sences respectively mentioned; but that truth cannot ordinarily be made of what they write or teach, when any of the said words are used by them, unlesse they be taken and understood in the said respective significations. And by their usage of these, and several other words, upon the terms expres­sed [Page 15] they have wretchedly abused the simple and over-cre­dulous world. But I confesse, that if I be learned, (as you please to stile me in the superscripcion of your Letter) and yet a Sophister (in the true and known signification of the word) my condemnation is the greater, and equal to a rich mans, who is a common theef. But it may be, that was your complement, and this your heart.

(c) Those Babes unto whom God graciously revealeth himself, are not persons full of malice and revenge, or who will justifie themselves in scandalous and publick misdemean­ors, nor who are alwaies learning, and never able to come to the knowledge of the truth; but such who are babes or children, in malice, who are tractable, and teachable, and easie to be intreated by the truth, though otherwise they be men in understanding.

(d) This is an untrue charge, like unto many others in your Epistle. I do not affirm or say, that your Book was written by a Son of Belial; but onely suggested that such a thing might possibly be, and that you might be abused in it, as well as my self.

(e) Whereas you seem to extenuate the crime of your fal­sification, by saying, because there was one little word SƲCH, omitted, &c. I confesse the word, Such, is no word great of bulk, or body: but it was the spirit and life of that sentence, of which you make a dead corps, by separating it from it, and without which, as specificating that assurance of the un­changeableness of Gods love, of which I there speak deter­minately, you represent me as speaking that, which is further from my thoughts, or sence, then possibly from your own. And for you to pretend that it is one little word omitted, as if it were the lesse in consequence, because it is little in bulk, or quantity, doth it not bewray your great inconsiderateness? The words, no and not, are each of them somewhat lesse then Such, yet he that shall leave them out of nine of the ten Com­mandments of God, shall of so many holy and just Command­ments of God, make alike number of horrid suggestions of the Divel. Besides the difference between Sibboleth and Shibboleth, consisting onely in an aspiration, which as Grammarians in­form us, is lesse then a letter, is farre lesse then that between, [Page 16] any assurance, and any such assurance; yet did it cost many thousand men their lives a: But besides the little word SƲCH, you omit many others in your said Transcription,Judg. 12. 6. viz. all these (in the beginning of the period) yea (that which is yet more) I verily beleeve; which words have some considerable influence upon the sentence. Yea the truth is, had you put in all these, and the little word, SƲCH, too, unlesse you had moreover interpreted my meaning in this word, which you might and ought to have done, from what I had said before, and from what follows after, you had not dealt Christianly or fairly in the transcription. For to take a sentence out of the midst of a discourse, the meaning and right understanding whereof depends upon what goeth before, and what comes after, is not to represent the mind or judgement of the Author in such a sentence, but with ambiguity, and with the greatest probability of mistake. Therefore whereas in your words immediately following, you go about to justifie your selves from the crime of falsifi­cation in any degree, the very certain truth is that you are falsifiers in a very high degree.

(f. g) It is indeed a righteous Providence, that I should accuse you of falsification: I beleeve that God put it into my heart to do it, for the manifesting of your unworthiness, first privately unto your selves; and then, upon your obdu­ration and impenitency, unto the world. But that I should do it upon the terms asserted by you, is no Providence at all, but a broad-faced untruth affirmed by you, and such an af­firmation from you is indeed to be admired. For whether I be a falsifier or no, (which shall be put to the trial anon) it is as certain as certainty it self, and hath been already proved in the sight of the Sun, and above all contradiction, that you are falsifiers, according to your charge: Therefore not Joseph with his chastity, but Josephs Mistresse with her wan­tonnesse, is your parallel. You lay claim to innocency, as Saul did to obedience, when the Prophet Samuel charged him notwithstanding with rebellion. 1 Sam. 15. 20, 23. And he that taught you to talk of admiring that which you ex­presse, as a righteous Providence, taught you to speak pro­phanely, and not as men awfully sensible of the Majestique Holiness and power of God.

Book-sellers or Beacon-firers, §. II.

To the first of your three censures then, We answer, that when you relate the judgement of the reformed Churches, concern­ing the unchangeablenesse of Gods love toward his regenerate Children, (a) You your selfe are guilty of a most notorious falsification, which your Letter tempts us (b) to call, forgery, because you forge a vile opinion, (and you are excellent at that kind of forgery) (c) and then lay a bastard of your own beget­ting at the Churches doors, and would perswade the most chast Protestants, that they must father your own hard-favoured Monster. Are not you ashamed to stain paper with such slan­derous Cavils (d) Did any of those learned men, against whom you write, ever assert the unchangeablenesse of Gods love to Apostates? to men that are never so desperately wicked and prophane in his sight, though they continue never so long in their outragious wickednesse. (e)

Mr. Goodwins Animadversion, II.

(a) Here again you falsifie a fresh, laying to my charge that which I know not, no nor yet your selves; you should have done well to have pointed at the place in my writings, where I relate the judgement of the reformed Churches concern­ing the unchangeablenesse of Gods love towards his regenerate children. For I do not remember that I have related the judgement of any of them all, touching this head of Doctrine but onely of the reformed Churches of Saxony; and this I relate in their own words p. 394. of my Redempt. Redeem­ed. In the same page I refer indeed the Reader to another Authour, who hath made a collection of the sence and judg­ment of more of them: whose relations and collections in this behalf, if you can disprove you may do it, if you please; but if you discover any thing amisse in him (which I pre­sume you cannot) you must have a conscience by your selves to lay it to my charge. However it had been requisite for you, upon such a charge as this, to have directed me where I shall find the judgement of the reformed Churches in the point, related in conformity to your sence and desire (for I am far to seek in this) that so I might have compared my report hereof, with the said judgement declared and laid down by these Churches themselves. For in case I should [Page 18] find that I had mis-reported it, I should not consult your ex­ample for a justification of my error, but the example of David, which teacheth me to confesse my sin, and to flee to the golden Altar of repenrance for my sanctuary. So that that most notorious falsification, of which you would make me guil­ty, is but another most notorious falsification of your own: you can prove nothing of it against me.

(b) However, I marvel you should say that my Letter tempts you to call it, Forgery. He that calls a spade, a spade, doth not tempt another to call an hatchet, a spade.

(c) No Gentlemen; as Elijah answered King Ahab, who charged him with troubling Israel, I have not (saith the Prophet to him) troubled Israel, but thou and thy Fathers house; so may I with evidence enough of truth, answer you, that it is not I, but you and your Prophets, that are excel­lent at that kind of Forgery you speak of (if you will needs place an excellency in it) you, or they, or both of you to­gether, in the inditing of this very Epistle, have begotten I know not how many of those Bastard and hard-favoured Monsters you talk of, and have layd them at my door. But I shall remand them to those, who have polluted their con­sciences with the malicious pleasure of their generation, and cause them to bear the shame of them.

(d) The shame of staining paper with slanderous cavils, is a covering fit for your faces; it suiteth not with mine, fur­ther then by a Christian Sympathy I bear the burthen and shame of your folly in this kind. I wish that slanderous ca­vils were as much beneath you, and your Prophets, as they are beneath me.

(e) Truly you need not put this question to me. For I freely confess that I do not know any of those learned men against whom I write, who ever asserted the unchangeableness of Gods Love to Apostates, or to persons of that Character, which you further describe. The opinions of those learned men, whom I oppose or write against, so far as I oppose them, are obnoxious more then enough, as expressed by them­selves; so that I have no temptation lying upon me to falsi­fie or corrupt them; yet some of the learned men you speak of▪ and particularly your Prophets about the City, do [Page 16] assert the unchangeableness of Gods Love towards all true Beleevers; many of which I have evinced both from the Scriptures, by pregnant argument and demonstration, by a full consort and harmony of Orthodox and learned men both ancient and modern; yea by many Testimonies of those persons themselves, who are counted pillars of the contrary Faith; yea and lastly, by experience it self, may, and do, turn Apostates afterwards.

Book-sellers, or Beacon-firers, §. III.

We have heard of some Arminians, who never did read Cal­vin himself, but were wont to read Calvins opinion in a Jesuite, and take it for granted that their brother Jesuite was to be trust­ed: We fear that you may be baptized into the same spirit of gid­dinesse (a) You put the poor Protestant in a Bear-skin, and then set the dogs upon him, that you may disport your self and your Confederates with that Tragick Comedy. Give us leave to tell all your friends who beleeve as your Church▪ beleeves, That they who are false accusers of the brethren are sons of Beli­al, (b) It is not Calvin, but Mr. Goodwin, who doth main­tain the Apostacy of the Saints in his blasphemous Libels. (c) It is no wonder if Such (we shall remember the word Such) A­postate Saints are inslaved in Journey-work to Apostate Angels; (d) Be pleased to arm your selfe with patience, whilest we tell you a story which runs thus in brief; when your Brother Ber­tius gave his booke, De Apostasia Sanctorum to King James, the King passed this censure upon him, This Heretick, saith he, deserves to be commended for his wit, but hanged for his knavery. (e)

Mr. Goodwins Animadversion. III.

(a) I can deliver you, or, if you please, you may (I con­ceive) with some pains deliver your selves, from this fear con­cerning me. For in my reading I never met with any of those citations from Calvin, on which I insist in any of my writings, in any Jesuit whatsoever: and I beleeve that you may travel a long journey in reading these Authors, before you meet with any of them. You speak so many untruths, and these fully known unto me for such, in this letter, that I know not how to beleeve you, when you say, We have heard of some Arminians, who &c. I much doubt whether ever [Page 20] you heard of any such or no; especially from any Informer worthy credit. I fear you pin your Faith upon the sleeves of many, who (after the manner of the false Prophets of old) make you glad with lies. You make the Arminian, brother to the Jesuite; but the kindred is much neerer be­tween the Jesuite, and the Black-Friars.

(b) Here again, you only vary the phrase; but pour out your High-Presbeterian spirits in the same shameless un­truths, with which you stained both your credits and con­sciences at once in the former Section. You and your Rab­bies to use a word of your own) are they, who put not Pro­testants only, but many the dear children of God them­selves into the Bears-skins you speak of, and then do as you say. As for me, I do not remember that I any where make use of any Bears Skin, but what I have pluck'd off from the backs of those, whom I put into them. Nor do I set the dogs up­on any poor Protestant, unless it be upon my self, and those few friends (by you termed Confederates) which God hath given me: against these I have exasperated and enraged, you know who, and how. But neither I, nor any of my Con­federates (as far as they are known to me) are wont to dis­port our selves with any mans weakness, or shame. The truth in this point, as in twenty others in your Letter, is not at all beholding to you for your courtesie in sparing her.

You need neither crave leave, nor take leave, to tell my Friends, that they, who are false accusers of the Brethren, are Sons of Belial: they are instructed in this truth to your hand: and by the light of it they are able fully to discern, who, and what manner of persons you are. If your meaning be to reflect upon me as a false accuser of the Brethren. you act like him, who compasseth the Earth to and fro, to draw men into the same condemnation with himself: You will ne­ver be able to prove that I ever accused any man falsely, much less a Brother. Therefore consider in the fear of God whose Sons you make your selves by this charge.

Those who beleeve as the Church with me beleeveth, beleeve as the Scriptures teacheth you, and all other men to beleeve: and this you may, through the long suffering and bounti­fulness of God, come to know in time; although the truth [Page 21] is that you desperately obstruct your way to the knowledge of the truth, by entreating those so unworthily, who desire to make you partakers of this happiness with themselves. But me thinks you of all men should not disparage men for be­leeving as their Church beleeveth, who suffer your Classique and Synodical Pastors to exercise what dominion over your Faith, they please.

(c) If by my Libels, you mean my little Books (for other Libels of mine, neither you, nor I, know any) you commit the sin of Falsification, in adjuncto, in calling them, blasphemous. Nor need I at all be troubled for being charg­ed with Blasphemy by the sons of High Presbitery; for was not the Lord Jesus Christ himself, Blessed for ever, charged with the same crime by men of a sympathizing spirit? Then the High Priest rent his clothes, saying, he hath spoken blas­phemy: What further need have we of witnesses? Behold, now ye have heard his Blasphemy. Mat. 26. 65. Be you more confident, if you can, or more zealous in the expressions of your confidence, that there is Blasphemy in my Books, then the High Priest with his Associates were, that that Lamb of God blasphemed. Nor doth Mr. Goodwin in any of his Books maintain the Apostafie of the Saints; but condemneth it, as a most hideous sin. Or if your meaning be, that in some of his Books he evinceth by the Scriptures, by arguments im­pregnable, by Authorities numerous (and these of the best) by frequent experiments, a possibility of the Saints Aposta­tizing, I subscribe the charge, and shall not put you to prove it. In the mean time, whether Calvin doth not maintain the Apostasie of the Saints, as well as Mr. Goodwin, let him­self be consulted in those few places and passages in his writ­ings, which are transcribed by me, Page 387. 388. 389. of Redemption Redeemed. Therefore here again you are out of the way of speaking truth.

(d) Who you mean by SƲCH Apostate Saints, (You remember the word SƲCH, to very little purpose here, for you had spoken of none before) and who, you say it is no wonder if they be enslaved in journey-work to Apostate Angels, when you tell us, it is like we may consider of the saying: mean while it shall pass for a nihil significat, and so escape [Page 22] upon better tearms then all your Letter besides. Onely I cannot but wonder a little, that YOƲ should talke: of SƲCH Apostate Saints, who deny all possibility that Saints should turn Apostates.

(e) I have more need to put on bowels of pitty, then arme my self with patience, to hear you tell a story, with a conceit of lifting up your cause to Heaven by it, of which first you have no knowledge whether a word of it be true, or no: Secondly, which, if it were true from first to last; would rather be a blot and prejudice to your cause, then any matter of honour. For first, If you remember who made King James, the Defender of your Faith, you have small cause to like your Faith the better for his Defending it. Secondly, Nero's hatred and enmity to the Christian Religion, turned rather to a Testimony unto it, then to any matter of disparagement, or disrepute. But you are (I per­ceive) of that generation of men, who love to be of the Kings Religion, be He, or it, what they will. I wish for your sakes, that your honesty may turn to as good an ac­count unto you before God another day, as that in my Bro­ther Bertius (as you call him) which your story calls kna­very. And as for the Hanging you speak of, I beleeve that some of your Arch-Teachers (I will not say the Architect of your Epistle-Fabrique) for Carolizing, and Scotizing, and playing yea and nay with the Parliament, was far deeper in the merit of such a penance, call it by the name of knave­ry, or what you please, then Bertius▪ was.

Book-Sellers, or Be▪ Firers, §. IV.

Be pleased in cool blood to consider, that the Protestants do maintain, That the chosen people of God are Elected to Faith and Godliness (a) and to Perseverance in both, and Such is the unchangeableness of Gods Love towards them, that they are kept by the Power of God through Faith unto Salvation. 1 Pet. 1. 5. The purpose of God according to Election, shall stand (b) and therefore they shall stand, Rom. 9. 11. We depend upon Gods Faithfulness, and not upon our own, Heb. 10. 23. The Gifts and Calling of God, are without Repentance, Rom. 11. 29.

Mr. Goodwins Animadversions. IV.

(a) It seems you think you have over-het my blood by [Page 23] making me to bear your burthens of unjust revilings and re­proaches. But if this be your thought, surely you judge your request here made unto me, viz. to consider in cool bloud, &c. very difficult of performance. But I have been so long a Bea­rer of the burthens of men, that the work doth not much trou­ble or distemper me. Therefore I shall here hearken unto you, & consider with the best of my understanding what the Prote­stants do maintain. But I fear that neither you nor your Prophets are competent to inform me. Besides if I were ne­ver so well satisfied herein, yet I must cleave to, and profess, what Paul and Peter, & the rest of the Hagiography maintain, not what this or that Protestant maintain. For that there is not idem sensus, eadem mens, amongst Protestants about the point you here speak of, is too well known to be any know­ing mans question. If there be some that hold as you say, that Gods chosen people are elected to Faith and Godlinesse, they are none of the best considerate, unlesse by Faith and Godlinesse, they understand increase in Faith and Godlinesse, in which sence the word beleeving, is used 1 Joh. 5. 13. and frequent­ly elsewhere; and so holy, for further holy, or perseveringly holy, Eph. 1. 4. with many the like; and by being chosen to these, and to perseverance in them, such a kind of chusing on Gods part, which doth neither necessitate, nor include or suppose any thing that doth in time necessitate, those who are thus chosen, either to a progresse or increase, much less to a perseverance in them. With such Protestants, who thus conceive of Gods Election unto Faith and Godlinesse, and per­severance in them, I fully concur in judgement so far. If your Prophets tell you, that there are no Protestants of this judge­ment, they either bewray their ignorance herein, or a much worse principle.

As for the two texts of Scripture, 1 Pet. 1. 5, and Rom. 9. 11. how irrelative they are to your cause, unlesse it be by way of opposition, and consequently, how impertinently they are here cited by you, I have sufficiently declared and proved elsewhere, the former pag. 185, 186. &c. of my Redempt. Redeemed, the latter, pag. 97, 98, and again pag. 132, 133. &c. of my Exposition of the 9th. to the Ro­mans.

[Page 24]Whereas you say, you depend upon Gods Faithfulnesse, if your sub-meaning be, that I do otherwise (as it must be, if you write by the same Law, by which you censure and con­demn me in my writings) you put me into a Bears-skin, and lay a Bastard of your own begetting at my door. I trust the language pleaseth you well, being your own. But whereas you adde, and not upon our own, if by your own Faithfulness, you mean, either your own Faith, or your perseverance in it, if you have no kind of dependance upon it, it seemeth your judgement is, that you may be as well saved without it, as with it. If this be your sence, I confesse I am not herein of your mind. You may be rectified in your judgements, if you please, about the mind of the Holy Ghost in Rom. 11. 29, by peru­sing the 55. §. of chap, 8. of my book of Redemption, and reading forward to the end of this chapter.

Booksellers, or Beacon-sirers, §. V.

We are assured of the unchangeableness of Gods counsels by the Promises and Covenant of God, (a) By the seals annexed to the Covenant, by the earnest given to assure the bargain, by the Witnesses to confirm that last Will and Testament of special and saving grace; Which Testament is further ratified by the Oath of God, and heart bloud of Christ: We are assured of all this, not onely by Christs death, but by his life, for Christ saith to every soul that he hath quickned by special grace, as he said to all his disciples, but Judas the Son of perdition; (b) Because I live, ye shall live also, Jo. 14. 19. God saith to all whom he brings under the power of the Covenant of grace, I will be your God, and ye shall be my people: I will, and ye shall. I will not depart from you, and ye shall not depart from me, I will not, ye shall not (c) Such an unchangeableness as this, true Protestants, such as Edward, Arthur, and William (d) do maintain, Such an unchangeableness as this you do oppose (e) Such an unchangeableness as this the Scriptures do hold forth, and yet you cannot upon this or any other account, prove the Scriptures of the old and new Testament, not to be the pure word of God, though you have a cursed Art in Swan-Alley to un­dermine the authority of the Scriptures, even when you do most pretend to defend them (f) It is a black Art (g) leave it for your juggle is discovered, your folly manifested, and your [Page 25] book about, we had almost said, against, the Scriptures would have been wast paper, had not some Anti-Scripturists brought them up (h) we can purchase some of your works at a good ea­sie rate already: but we beleeve the Cooks will help you away with some of them next moneth to defend Geose and Turkeys, to lay up spice, and underlay their pies, (i) and therefore we think your works need not be called in.

Mr. Goodwins Animadversion 5.

(a) If you be assured of the unchangeablenesse of Gods counsels, by the several means you here enumerate, I am glad for your sakes, that you are in so Christian a posture. God of his Grace keep you in it.

(b) But whereas you exempt Judas from amongst the Disciples, to whom Christ said, Because I live, ye shall live also, I know no sufficient ground you have from the Scrip­ture, or otherwise, to do it. For certainly Judas was included in another saying from the same lips of grace, which impor­ted as high a favour as this. And Jesus said unto them, verily I say unto you, that ye who have followed me, in the regenerati­on, when the Son of Man shall sit in the Throne of his Glory, ye also shall sit upon twelve Thrones, judging the twelve tribes of Israel. Mat. 19. 28. If you please to peruse Chrysostomes exposition of this place, which you may find faithfully deli­vered, pag. 360, 361. and again 373, 374, of my Redempti­on Redeemed, you will find him looking upon Judas, as a son of the Kingdome for a time, which opinion of his I give notice to be (together with the ground and reason of it) approved by Peter Martyr, who was alwaies untill now jud­ged a Protestant, yea and not the least amongst those that are called Orthodox; from whose pen likewise we took know­ledge, upon the occasion, of that golden rule, That the pro­mises of life and salvation, made by God unto particular men, are to be understood with reference to the present state and condi­tion of things with them. Promissiones ita (que) illae [...] pro statis prae­senti rer [...] sunt [...] gende But if Judas was excepted as you say, your cause is neither the whiter, nor blacker, for it.

(c) God indeed speaks, as you here say, I will be your God, and ye shall be my people, unto all whom he brings under the power of the Covenant of grace; but first, this proves not, that he speaketh not the same thing unto others also. Nor [Page 26] do you, nor can you, prove that the whole Nation of the Jews, to which this promise was jointly and indifferently made, Levit. 26. 12. were all, in your sence, brought under the power of the Covenant of Grace. 2. The performance of this promise, even where it is made, or applied, to such persons as you speak of, is suspended upon their obedience and perseverance in it, 2 Cor. 6. 17, 18. Whereas you menti­on another promise in these words, I will not depart from you, I find it not, at least in your terms, in all the Scripture. I suppose you look at Jer. 32. 40. But how far the heart of this passage is from your cause, is demonstrated at large, pag. 219. 220, 221, &c. of my Redempt. Redeemed. By the way is it not a rank impertinency in you to think to stop my mouth, or satisfie me, by a bare citation of such texts of Scripture, as if they countenanced the way of your errour, which I have upon a diligent and narrow enquiry, evinced above all reasonable contradiction, to have no Communion therewith at all?

(d e) Your Edmund, Arthur, and William, may very probably maintain such an unchangeablenesse, as you have described; for I think that in many points they maintain they know not well what. And the description which you have made of your unchangeablenesse, hath neither head nor foot in it. And whereas you say, that I oppose it, you again oppose the truth in so saying. For according to the best construction, among many, that can be made of your words, I assert it, as well as you. The men you speak of may be Protestants at large, but this is no character of their Orthodoxisme. Besides concerning that unchangableness, which, I suppose, you would describe, if you knew how, the publick confessions, of seve­ral Protestant Churches do manifestly contradict it, as you may inform your selves, if you please, by a perusal of pag. 394 of my Redempt. Redeemed, and by pursuing the directi­ons there given. Therefore let us heare no more of this Fable.

(f. g.) In this you speak truth (though to little purpose) that I cannot upon the account you mention, nor any other, prove the Scriptures of the Old and New Testament, not to be the pure Word of God. Nor have I lift up either heart or [Page 27] hand to any such proof, though you (after your manner) di­abolize me so to have done. That which I have any where asserted (as to this point) is onely this, or to this effect; that we are not bound to own for the Word of God, or as any part of it, whatsoever every ignorant or heedless person, who was employed of old to transcribe the Old and New Testament (for the best pen-men are seldom the greatest Clerks) did insert in their Transcriptions, nor yet what eve­ry Printer of later times, hath through carelesness, or mis­take, thrust forth in their Printed Copies of the Scriptures, into the world. Jerome in his latter Prologue upon Job, complains, that for his labour and faithfulness in correcting the enormous Translations and Transcriptions of the anci­ent Scriptures, he was charged with a double errour, one that when he corrected things amiss, he was a Falsifier; the other, that he did not remove or take away Errours, but sowed them. Nunc au­tē, quia jux­ta sententiam Salvatoris, volo operari cibum qui non perit, & antiquam divinorum voluminum viam, senti­bus virgul­tis (que) purga­re, Error mi­hi geminus infligitur: corrector vi­tiorum falsa­rius dicor, et errores non auferre, sed serere. In the same piece, he complains▪ likewise of many professors of Christianity, who had Bibles full of errors and falsities, and these acknowledged for such by themselves, and yet to keep their Books fair, without blotting and interline­ing, would not suffer them to be amended. And particu­larly speaking of the Book of Job, he saith that amongst the Latines (he means, in the Latine Translations of this Book) Job until his days lay on the dunghil, and was spread all over with worms of errors. Ac Bea­tus Job, qui adhuc apud Latinos jace­bat in sterco­re, et vermi­bus scatebat erroram, in­tegrum, im­macultum (que) gaudete. Yea nothing is more frequent a­mongst the best and learndest Expositors of the Protestant party themselves, then to take and give knowledge of error after Error, as yet retained in the ordinary Copies of the Bible, which at first crept in thither, partly by the igno­rance, partly by the negligence of those, who were em­ployed to Transcribe them. Yea very many of the Expo­sitors I speak of, ever and anon take upon them to correct and amend: those Translations themselves, which notwith­standing they follow otherwise in their Expositions: Nor is there any of them that attempt this more frequently then Piscator.

But surely, although you would have me in cool blood to consider, your own blood was in an high distemper, when you talk of a cursed Art, and a black Art in Swan-Alley to un­dermine [Page 28] the Authority of the Scriptures, when we most pretend to defend them. But whatsoever there is in Swan-Alley, there is such an Art as you speak of, cursed and black, in Black-Friars, and, perhaps, in the Northern quarters of Pauls Church-yard also; the Practitioners whereof, like the Pha­rises of old, who defamed the Lord Christ as having a De­vil (and this most confidently and impudently; Say we not well that thou art a Samaritan, and hast a Devil; Joh. 8. 48.) when as he was full of the Holy Ghost, and acted and spake accordingly; so do these men most shamelesly, and with out­faceing the most evident truth, traduce such persons as un­derminers of the Authority of the Scriptures, and enemies otherwise to the interest of Christian Religion, who have been, and so continue most zealous, and faithful Assertors of the former, against, all opposers, and are devoted heart and soul to the promoting of the latter. Concerning that Book, which your Epistling Prophet teacheth you to charge with un­dermining the Authority of the Scriptures, one known to be as learned, grave, and judicious as any English-born at this day, and he no Independent neither, nor yet of my judge­ment, at least in several points, about Redemption (with the controversies relating to it) gave a far different testimonie of it (though not to me, nor in my hearing.) To a friend of his he gave his sence and judgement of the Book in these words, or to this effect; That it was as good a Book as any was written since the Apostles days. This testimony (I confess) may be as much too wide on the right hand as your malignant imputation is on the left. Nor should the story ever have been told or reported by me (for fear of being counted a fool for my labour) but onely to balance the most importune malignity of those men, whose consciences serve them to spit that poyson of Asps mentioned in the face of it. Upon occasion of which strange unworthiness, the said per­son expressed himself further to this effect; that we are now fallen into an age, in which mens consciences will serve them to say any thing. My juggle is discovered, and my folly detected, in such a sence, as the Lord Christs blasphemy was discovered, by the high Priests rending of his garment, Mat. 26. 65. and the Apostle Paul murther detected by the Barbarians, [Page 36] when they said of him, No doubt this man is a murtherer, Act. 28. 4.

(h. i.) It seems by the latter passages in this Section, and the mention of Cooks and good chear, that your Prophets Ani­mus, when he compiled them, was in patinis: and more­over that amongst you, you intend to be at the cost and charge, by the help of Cooks and Geese, and other good Chear, to preserve the Ceremonious frolique and jollity of Christmas (so called) from sinking in your days. But be­cause such of my Books, as are sold, offend Foxes, there­fore those that are not sold must do penance, and defend Geese: But do not you your selves defend your selves with some of them in this very Epistle? You do somewhat very like a defending of your selves with some of them. Sect. 7. and Sect. 11. and in several other places.

Whereas you think you reflect great disparagement upon my Books, that some of them might have been wast-paper, &c. 1. I have no demonstrative ground to beleeve that there were not as many Novice Presbiters, sold, as Busie-Bishops, or Blind Guids. If there were not it may signi­fie nothing else but that the Presbyterian party of the world, and their money, are sooner parted, then those that are wiser, and theirs. Besides, it is the Observation of one of your Orthodox men (for so I conceive him to be, pardon me if I mistake in this) that Learning hath gained most by those Books, by which the Printers have lost; whereas foolish Pamphlets have been most beneficial to the Printers. When a French Printer (saith he) complained that he was utterly un­done by Printing a solid serious book of Rablais, concerning Physique, Rablais to make him recompence, made that his jesting scurrilous work, which repaired the Printers loss with advantage. Of the former part of this Observation, he giues three famous Instances: The first of Arias Montanus, who wasted himself in Printing the Hebrew Bible (common­ly called the King of Spains Bible:) The second, of Christo­pher Plantine, who by Printing of his curious Interlineary Bible, sunk and almost ruined his Estate. The third and last, of a worthy English Knight (he means, Sir Henry Savile) who set forth the Golden-Mouth'd Father (Chry­sostome) [Page 30] in a silver Print, and was a loser by it. Therefore that many books are no quicker of sale; may as probably ar­gue the ignorance, weaknesse, and injudiciousnesse of the world, as any defectivenesse, or want of worth in the Books.

Whereas you inform me of some Anti-Scripturists, who bought up my books about the Scriptures▪ I am very glad to hear it. For the work was in special manner calculated for the use and benefit of such persons, who are either in whole, or in part Such, I mean, Anti-Scripturists; I trust that thorough the blessing of God upon their labours in rea­ding it, it hath reclaimed many.

But I somewhat marvel at your tendernesse here, in saying, We had almost said against the Scriptures, considering how bold and daring you are in twenty places besides to speak a­loud, and without regret, most palpable and grosse untruths. Your thought, that my works need not be called in, is very grave and considerate: should you not do well, humbly to present it to the Parliament?

Book-sellers, or Beacon-firers, §. VI.

Sir, you might have had more honesty and piety, then to have talked of impeaching David of Atheisme. (a) One of our Company that understands Latine saith, that you are, illud quod dicere nolo, for saying so (b) and we fear that if God do not stop you in your Blasphemy, Apostasie, Heresie, (c) Psal. 14. 1. may be spoken of your own self▪ and be a very suit­able Motto to that ill-conditioned book, called, [...] which one of our society who understands Greek (d) saith is a fighting against Peace, as [...] (which would have been a fitter title for your book) is a fighting against God as we shall prove when you call us to that service (e)

Mr. Goodwins Animadversion. VI.

(a) Whereas you tell me that I might have had more ho­nesty and piety, &c. do you think it is impossible for your selves to have more of either, then at present you have, or at least had, when you talked of my talking of impeaching Da­vid of Athisme? where do I talk either of your, or any other mans, impeaching David of Athisme? I onely shew you the foul face of your transgression, in a glass made of such a suppositi­on, as I there mention.

[Page 31](b) I know not who that One is of your Company, that you say understands Latine: it were well that more, or all, of your Company, understood your selves, and your duties, both towards God and Man, better then yet you do, though none of you understood either Latine or Greek▪ One language is more then enough to speak untruths in, and to revile persons that never did you the least wrong or harm. But to me it is a small thing to be called by One of your Company, or by your whole company, an illud quod dicere nolo: onely in this I cannot but glory, that the reproach of an, illud quod dicere nolo, is of so neare affinity with the blessed Apostles, [...] 1 Cor. 4. 13. the very terms of reproach and abasement, by which he expresseth the opinion of the world concerning himself, and the rest of his honour­able fraternity of Apostles, together with their most wile in­treaties and usage of them. But whereas you make me bear your Latine reproach, for saying so, I cannot imagine what it is you mean I should have said, as meriting the opening of so foul a mouth upon me; you mention no saying of mine of such an import.

(c) What such words as these, Blasphemy, Apostasie, He­resie. &c. signifie in your Dialect, hath been already de­clared, I think not the worse of any man, nor of my self, for being arraigned of Blasphemy, Apostasie, Heresie, by you so called. But I marvel how any Apostasie should be a crime or matter of offence, unto you, who deny all possibility of any mans Apostatizing from true Faith and Holinesse; Surely to Apostatize, with you is but to do as Paul did, when he turned his back upon his Pharisaisme, and set his face towards Christi­anity, or as he taught the Gentiles to do; when he perswa­ded them to turn from darknesse to light, and from the power of Sathan unto God, Act. 26. 18. I am content to be account­ed an Apostate of this denomination. For Blasphemy, I signi­fied unto you before, that my great Lord and Master was ac­cused of this crime: and he hath quieted my Spirit as con­cerning this reproach, with these sayings: The disciple is not above his Master, nor the servant above his Lord. It is enough for the Disciple if he be as his Master, and the Servant as his Lord: if they have called the Master of the house Belzebub, [Page 32] how much more shall they call them of his houshold. Mat. 10. 24. 25. And concerning my Heresie, I confesse unto you, as Paul once did to the Governour of Cesarea, that after the way, which you, and some others, call Heresie, so worship I the God of my Fathers. beleeving all things which are written in the Law and the Prophets, Act. 24. 14.

It seems it is but a small thing with you to take the Name of God in vain, in that you say, we fear lest if God do not stop you in your Blasphemy, &c. as if to prevent inconvenience, God must stop men for going on in such a way, unto which they never came near by 600 furlongs.

Psal. 14. 1. May very well be applied unto those, who care not what they say with their lips; for these are the men, that say in their hearts, There is no God. Therefore look to your selves.

(d) Concerning your suitable Motto, in talking at this wild rate you seem to imagine, that the Word of God was written to serve the folly and distemper of Presbyterian Spi­rits. The Motto you speak of is as suitable to every book in your shops, as to that of which you speak. I perceive you have no dexterity of fancy, for calculating or contriving Motto's.

(e) You may very possibly prove, what you boast you shall prove, when I shall call you to the service. For though you have most provokingly intreated me, and spoken all man­ner of evill of me falsly, yet do I not love you so little, as ever to call you to any service, which you cannot perform with­out fighting against God and his Truth. Nor is a Book ill-con­ditioned, because you call it so: your common Dialect is An­tiphrastical, as hath been more then once already sig­nified.

Booksellers, or Beacon-firers. §. VII.

You say that this sentence of Scripture [whosoever beleeves shall be saved] is the onely decree of election for substance, and yet you say the decree of Election is really and simply God himself, (a) This Sentence of Scripture then, yea and another that is not re­ally the same with this, is by your agreement for substance really and simply God himself. For you say that this sentence of Scrip­ture: [Page 33] [whosoever beleeves not, shall be damned] is the onely decree of Reprobation, Agr. p. 3. This Sentence then of Scripture also is God himself. For in the 3d. particular of your Agreement, upon the first head pag. 1. you say that the Decree of Election, and also of Reprobation are both (as well as all other Decrees attributable unto God) really and simply God himself (b) Now as far as our weaknesse can judge, these two sentences of Scripture, are not for sence or substance really or simply the same Sentences. Tell us then whether you have not set up two Gods really distinct. (c) And why may you not make all the promises of eternal life; and all the threatnings of eter­nal death in Scripture decrees, as well as these, Nay Gods as well as these, seriously we do not as yet understand; and if the wise Doctor of Swan-Alley make so many Gods, really we are afraid the f [...]ol hath already said in his heart, That there is no God (d) Nay have you not advanced to a more impudent folly, and said as much by clear consequence in some of your books: In the 1 chap. of your Redempt. Redeemed, Sect. last. p. 7. you tell us that the Ordinary effects here below, such as victory to the strong, are perhaps more properly ascribed unto the second Causes, then unto God. They are the last words of your first Chapter. It seems then that victory may be rather ascribed to a potent Army, then to an Omnipotent God.

Mr. Goodwins Animadversion. VII.

(a) You should have done well, to have directed me to the place, where I say, as you say, that this sentence [whosoe­ver beleeves shall be saved] is the onely decree of election for substance. That 1. I might know whether you do not falsifie here also. 2. That I might consider upon what occasion I thus express my self. I rather judge that my saying is this, or however my meaning plainly enough is none other, that the Sentence of Scripture, you mention, contains the onely De­cree of Election, that I know of You will I presume please to understand me as speaking of Election to salvation, and not of any Election of another kind. Whereas you add, that yet I say that the decree of Election is really and simply God him­self, I suppose that in this you are of the same mind with me, unlesse you either think to find the Decree of Election out of God, or else something in God, which is not really himself.

[Page 34](b. c.) And whereas you charge me further with saying that the Decree of Election, and also of Reprobation (expressed in that saying, Whosoever beleeves not, shall be damned, (as well as all other decrees attributeable unto God) are really and simply God himself: and from hence (in your weakness, as your selves truly speak) these two sentences of Scripture not being (as you say) for sence or substance, really or simply the same sentence, insultingly demand; Tell us then whether you have not set up two Gods really distinct, I answer distinctly, and plainly, no: For as justice and mercy (and there is the same consideration of all his other divine properties, or At­tributes) though they import very different properties or Attributes in God, yet are they really the same in him, nor do they plurifie or diversifie, his Essence or Being: in like manner the two Decrees you speak of▪ though different, and expressed in two different sentences of Scripture, yet are they really one and the same thing in God. Yea do not you your selves, at least your Prophets, ascribe both Decrees the one of Election, the other of Reprobation, unto God, with­out so much as once dreaming that hereby they incur the crime of setting up two Gods. These then are but frivolous and childish cavils, and unto which your own Teachers with their Doctrines lie altogether as open, as I, or any of my sayings.

Whereas you further deridingly (like your selves) say, That if the wise Doctor of Swan-Alley, make so many Gods, Really we are afraid, the fool hath already said in his heart, That there is no God; Surely in case this be so, it is no matter of fear, either to you, or to me. Yea I had reason to like my Heart the worse, and so had you) if the Fool did not say there, as you express. The Trasgression of the wicked (saith David, Psal. 36. 1.) Saith within my heart, that there is no Fear of God before his eyes. Was Davids Heart the worse, or less holy, and not rather much the better, and the more enlightened, because the Transgression of the wicked spake, as he declareth, in it? If the Fool saith not in your Heart, That there is no God, the silence argues the darkness of it. But it is a thing very incident to your weakness, to make ob­loquies and reproaches of things commendable and wor­thy.

[Page 35](d) You go on beating the Air very fiercely with the rod of your anger, Nay, have you not advanced to a more im­pudent folly (it seems you measure me by your selves, as commonly men use to serve their neighbors, and so are in a grand mistake) and said as much by clear consequence in some of your Books? It seems then that your former conse­quence, by which you made me speak as much, was obscure and dark. But I perceive that a cleer consequence, and a dark consequence, to you are both alike, and a consequence which is no consequence, but a broad non sequitur, as good as either. Well, let us be instructed in your clear consequence.

In the first Chapter of my Redemp. Redeemed, you tell me (Oh that you would learn to tell truth) that I tell you that the ordinary effects here below such as victory to the strong: this Parenthesis is a Bastard of your own begetting, as your selves speak, layd at my door; you find no such in the place you here pretend to transcribe) are perhaps more properly ascribed unto the second causes then unto God. Nei­ther are these the last words of my first Chapter, as you sug­gest (it seems you are resolved not to give over the trade of falsifying) the Tenor of the last period in the said Chapter, is this. 2. That the ordinary effects, acts and operations pro­duced in these sublunary parts, are not so, or upon any such terms, attributeable unto God, but that they have their second causes also respectively producing them, whereunto they may as truly (and perhaps more properly) be ascribed, as unto God him­self. This position I lay down, as the latter of the two con­sequents, naturally flowing from this assertion of the Apo­stle; In God we move. Here you do not onely falsifie by addition (inserting the Parenthesis mentioned of your selves) but by substraction also, leaving out my Parenthesis (at least the form of it, and somewhat of the matter also) and over and besides both these, you do not onely mangle and deface my period, transcribing such words of it as you please, and sup­pressing what others you please, but further turn my MAY perhaps more properly, into your own, ARE perhaps more properly. It seems you must keep your hand in ure, and practise Falsification at every turn, least you forget it.

But suppose your words had been mine, and I had said, [Page 29] as you charge me, that ordinary effects here below are perhaps more properly ascribed unto the second causes, then unto God; is this an hard, much less an erroneous saying? is it not more proper to say, that Abraham begat Isaac, then to say, that God begat him? Or is it more proper to say that God warm­ed Peter at the fire in the High Priests Hall, then to say (with the Holy Ghost, Joh. 18. 18.) that Peter warmed himself? Your exceptions and cavils all along, are so childishly ridicu­lous, that it is scarce worthy a man to take knowledge of them. And suppose your exceptions in this Section, had been material, or considerable, how impertinent notwith­standing had they been to the cause depending between you and me?

Book-Sellers or Beacon-Firers. §. VIII.

2. You say if God reprobated any from Eternity, it must be himself. (a)

3. You say that neither Knowledge nor Fore-knowledge are attributed unto God, any otherwise then hands or eyes (b) in the third Chapter of the same Book.

4. We meet with so many passages in your writings derogato­ry to the Word, Providence and Grace of God, that we are a­fraid Atheists will but make themselves merry with your Athe­istical and blasphemous Books. (c) We are weary of this drudgery to which you have enslaved us. (d)

Mr. Goodwins Animadversion, §. VIII.

(a. b.) What if I do say, as you say I do? what doth this concern either your falsification, or your Petition to the Lord Protector and Parliament, or your covetousness, about which three particulars, onely my Letter expostulateth with you? Or what evil or untruth, is there in this connex pro­position; If God reprobated any from Eternity, it must be himself? Why are the most intelligent and considerate amongst your own Prophets and Doctors, so careful to dis­tinguish between the Decree of Reprobation, and the act of Reprobating; and so likewise between the Decree of Electi­on, and the act of Electing, or Election it self (affirming the Decrees themselves to be from Eternity; but the exe­cutions, or actings of them, in time;) What is the reason (I say) why they are so weary thus to distinguish, but that [Page 37] they see the unavoidablenesse of the enormous consequent in the said proposition, if they should affirm or hold, that God reprobated any person from eternity. But I have elsewhere demonstratively asserted the truth of the proposition. There­fore it was a pure piece of impertinency in you, to challenge me for such a saying, unless you had first disabled my grounds for it.

Again, what if I say, That neither knowledge non fore-know­ledge, are attributed unto God, any otherwise then hands or eys, &c. [meaning▪ unproperly, or not formally, or upon such terms, as they are in men, or ascribed unto them] is not this also a most apparant Truth? Nor is it for want of ignorance that your Oracles, Dr. Kendal, Mr. Pool and others, con­tend against me for such a saying. It was a lightsome saying of that great light of the Christian Church in his daies; We speak few things (he might have said scarce any thing) PRO­PERLY [of God] but many things ƲNPROPER­LY: yet it is well known what we mean Pauca sunt enim quae proprie loqui­mur (sc. de Deo) plura non propri [...]: sed cognosci­tur quid ve­limus. Aug. Confes. 11. c. 2. [when we speak unproperly of him] And that men should think that they speak more honourably of God, who ascribe unto him knowledge or fore-knowledge, properly, formally, in the letter, and as they are found in men, or in other creatures, then they, who attribute the same unto him by way of emi­nency, and transcendency of perfection, free from all those Deficiencies, wherewith they are accompanied in men, and in other creatures, as viz acquisition, reception from ano­ther, accidentality to their Subject, separablenesse from their subject, impairablenesse in degree, limitednesse in degree, reality of distinction from the nature or essence of their sub­ject, (with several others of like consideration) that men (I say) should think, or imagine, as hath now been expressed, argues extream oscitancy▪ and either want of due apprehen­sions of God, or of a right understanding what knowledge, or fore-knowledge, in their formal and proper significations do import.

(c) You possibly may meet with such passages, as you speak of, in your own distempered and prejudicate fancies; but certain I am that you can meet with none of them in any of my writings. I wish your Prophets may come off with as [Page 38] much peace at the great Tribunal of Jesus Christ, for their Doctrines and speakings of the word, Provia [...]nce, and grace of God, as I am groundedly confident I shall. But most assured­ly shame and confusion of face will be your portion in that day, for all your un-christian, scurrilous, shamelesse revile­ings of persons who never wronged you in the least, nor ever intended the least evil against any one of you, or any belon­ging to you, unlesse you take a timely course by confessing, and forsaking your sin to find mercy. Prov. 28▪ 13. you have much more cause to be afraid that the Atheists, you speak of, will make themselves merry, with the writings and preachings of your Prophets, who day after day, preach broad-faced contradictions, and make the Scriptures to say, and unsay; which being interpreted, is to make them say just nothing. Nor are many of their writings any whit more excusable upon the same account.

(d) Your work of cavilling, and calumniating, you speak properly enough in calling, drudgery. You lately told me of some that wrought Journey-work to the Apostate Angels, I hope you will be no longer of their occupation. Whereas you say that I have inslaved, you to it, it seems you are very easie, and apt to be inslaved: and of this your weaknesse your Prophets make no small advantage, I confesse that in some such sence as the Lord Christ hath caused many in Israel to fal▪ Luk. 2. 34. you may say that I have inslaved you to your drud­gery. My speaking of the truth hath occasioned you to utter your selves in many sordid, base, and ignoble terms against it.

Book-Sellers, or Beacon-Firers, §. IX.

But that we may stop your mouth for ever. (a) we will at your request correct the Press and put in Such, that you may ac­knowledge a full restitution, and desire you to make good your assertion, not against us (who are but the Servants of the Com­monwealth of Learning) but against Mr. Caryl, who as we are informed, did first stigmatise this your presumptuous Blas­phemy. And when you sent him a Letter, and did therein demand a reason of his censure, He gave such satisfactory reasons in his Letter to you, as did effectually silence you. (b) Oh that they had humbled you, But we challenge you in the Name of Truth and Piety, to print his Letters, and return an answer to them; [Page 39] lest we put you to the trouble before you are aware. (c) Dr. Kendal hath charged you home to the life: why do you not an­swer his challenge? He taxis you smartly for the self-same pas­sage, which we complain of. Dr. Owen blames you upon the same account. All these three reverend Divines questioned you before we complained of you to the Protector and Parliament. And if you and your Confederates lay your heads together, you will never be able to return a satisfactory answer. You see the restitution of Such will not releeve you (d)

Mr. Goodwin Animadversion. IX.

(a) You take indeed the same course to stop my mouth, by which Rabsecah, stopped the mouth of the godly K. Eze­kiah and his people, Esa. 36. 21. and possibly the course you take in this kind may hereafter prosper in your hand ac­cordingly. For the mouth of an Oven may dishearten any man from gaping against it. But if you should stop my mouth, by revilings and reproaches, you should render me in this po­sture but like unto him, who like a Lamb dumb before his Shearer, so opened he not his mouth. Act. 8. 32.

(b) You talk of correcting the Press, but you should do well in the first place to correct your selves. For you are the crooked thing that most needs streightning. If you ex­pect an acknowledgement from me of a full restitution, you must not onely put in SƲCH, but repair me in all those particulars, in which I complain of your unworthy dealings in my Animadversions upon the first Section of your Letter under the letters, (d, e) I fear you are not so much ser­vants to the Commonwealth of learning, as slaves to your own wealth; and upon this account, to those also, whom you judge to be the Grand-masters in this Common-wealth, as men that are likeliest to serve your turn, and befriend you.

I am both able, and ready thorough the grace of God, to make good the Assertion you speak of, not onely against you, who I fear had rather trust men with your Religion, then with your books, but against him also in whom you so much glo­ry, yea let him take unto him Dr. Kendal, and Dr. Owen, the one for his right hand man, and the other for his left, to­gether with a Totquot of as many as you count pillars of your cause. The said Assertion then, being interpreted according [Page 40] to the plain, and best known, signification of the words and phrases therein, amounts to nothing more, or lesse, or worse, then this, viz. that if there were any thing to be found in the Scripture, which rightly understood, should represent God as unholy, unjust, a lover of wickednesse, a respecter of persons, or should charge him with any thing contumelious or reproachfull, to the most transcendent excellency and perfection of his being, it were a just ground to any intelli­gent man to demur about their authority, and to bethink himself again and again, whether they proceeded from God himself, or no. The reason of such an Assertion as this is e­vident, and near at hand, as viz. because it is not lightly in­cident to any intelligent mans thoughts, that God should de­fame himself, or speak any such thing of himself unto the world, which should be a just ground unto men to think un­worthily of him, or of making him like to the vilest or worst of men.

Whether this be presumptuous Blasphemy, or most Ortho­dox Doctrine, let any man who (in Mr. Fishers parable) hath not his sences sodden into Trapezuntius his temper, judge and determine. I confesse you, and your Tutors, are somewhat the more veniable under your zeal, in attempting to cavil, and quarrel down such notions, and sayings, as that of mine misused by you. For many of your opinions and Do­ctrines, concerning God, his counsels, intentions, and dispen­sations, being so enormously dishonourable to him as they are, and you pretending to build them on the Scriptures; in case any thing found in the Scriptures of a defaming import against God, were enough to shake the foundations of their authority in the minds and consciences of intelligent men, you must needs fall under the condemnation, not onely of men speaking most unworthily of God, but of such men al­so, who teach and tempt the most considering men, and (in part) others also, to suspect and question the Authority of the Scriptures. And if the case were thus with you and them, how should their Kingdome, (and consequently your interest therein) stand?

You may be informed (for you had need to plead informa­tion with many untruths, to ease your credit a little, for [Page 41] telling so many) that Mr. Caryl stigmatized my presumptuous Blasphemy. But I was never informed, no not by Mr. Caryl himself, though he wrote unto me about the passage, that he stigmatized it for presumptuous Blasphemy▪ no not for Blasphe­my in any the lowest degree Yea when as in my Letter to him, Lonely expostulated with him for stigmatizing it with a brand of ignominy, in his answer he disowns any stigmatizing it at all, save onely in a very qualified sence, as is to be seen in the Letter it self, printed verbatim at the end of these papers.

But whereas you affirm, that in his letter to me he gave such satisfactory reasons, which did effectually silence me, you do your accustomed Devotions to the Goddesse Mendacina. There was nothing at all in this Letter in any degree satisfact­ory unto me: nor doth he argue the point, (I mean the sub­ject matter of the passage) little, or much, in it. And so far was this Letter from effectually silencing me, that my mouth hath ever since been as wide open, in the defence of the truth contained in the passage, as ever before, and is like to be so still.

(c) Whereas, in the swelling vanity of your spirits, you challenge me in the Name of your two strangers, Truth and Piety, to print his Letters, and to return an answer to them, threatning me withall, as if you meant to put me to the trouble before I should be aware, if did it not I; I must 1. Appologize for my self upon somewhat like terms with him, who being conscienciously devoted to his Idol, comming towards him upon an Assesback, and so having occasion to bow down to it, that the standers-by might not think that he worshipped the Asse, said to the Beast (in the Act of his Adoration) Non tibi, sed Religioni: so being charged by the sacred Names of Truth and Piety, to print Mr. Caryls Letters, &c. though I know no reason why I should gratifie the persons adjuring me by these Names, yet for the reverence I bear to the Names themselves. I shall herewith print the Letters, and return an answer, when either I shall see my time to do it, or Mr. Caryl see his to re­quire it.

But (good Gentlemen) you seem to threaten me with some sore trouble, if I will not do as you say, and this before I am aware. If you could cause the great Fabrick of the [Page 42] whole world, to fall like an old rotten House upon my head,

Impavidum ferient ruinae.
The fall should smite a dreadlesse fearlesse man.

There is nothing to be gained at my hand by threatnings. (d) As for Doctor Kendal, and Doctor Owen, two other of your Champions, their folly may look them in the face in due time. Or if they shall turn their backs upon it, it will present it self with never the more disadvantage unto the world. The first of these (you say) hath charged me home to the life. You are mistaken in the method of Doctor Kendals warfare: he fights more by the Stratagem, and go­by, then by the charge. Or if by charging home to the life, you mean (for you are wont to cant) speaking great words to small purpose, I acknowledge your Encomium of him. And if by taxing me smartly for the passage you speak of, you mean, that he would very fain make somewhat of it, if he knew what, for the honor of his wit, and the ingratiating of himself with his party, I must confess that you speak the truth in this also. Whereas you imperiously demand of me, Why I do not answer his challenge: Why do you not ask your great Champion▪ Doctor Owen, why he hath not all this while answered Mr. Horn? As Charity, so Discipline, should be­gin at whome. Yet I think I may in part excuse the Doctor at this turn. For (doubtless) Mr. Horns [...], Open doore, is too hard for Doctor Owen to shut, and his most satisfactory answer would be, to acknowledge as much. If he would make this Answer, he should deserve the com­mendation of a, recte respondes. But my Answer to you upon this question, is, that I have publiquely engaged my self, (death, sickness or other occasional intrusions not pre­venting me) to answer more considerable men, and more considerable Arguments, then he, or his, are See the 26. and last Chapter of my Redemp­tion Redeem­ed.. It is meet that his betters should be served before him. Besides some of his own judgement in the controversies, have no such opinion of what he hath written, as to think that it needs much answer. The reason hereof I conceive to be, because his Answers (more generally) stand upon such odd, uncouth, wild, and reasonless principles and notions, in which the [Page 43] generality of his own Party, can neither find sap, nor savor, nor well tell what to make of them. Yea (if all hearsays be Orthodox) Mr. Vice-Chancellor himself, his Co-adjunctor against the Truth, hath notwithstanding pull'd in his Horns again, which he put out to such a length in his Quaint En­comiastique of him, prefixed before his former Book, en­tituled [...], reserving (as it seems) upon better ad­vice, his high thoughts, for his own writings. But the con­sideration now mentioned, in reference to Doctor Kendal, is another reason, why an answer to his Book may be spared without any great detriment or loss to the cause. Yea upon the same account, an answer given to it, though never so satisfactory and full, would yet amount to no more, then onely to an Answer Ad hominem: Others of his judgement would be little satisfied, or convinced by it, because it would not reach their apprehensions.

One thing further is, that could I but entertain the one half of that opinion concerning his Theological abilities, which by several strains in his writings, I perceive he admits of himself, I could not but consequentially suppose, that he were able to Answer all his own Answers, and upon com­petent studie, to discover the nakedness of all he hath writ­ten in the controversies depending between him and me. Yea my present apprehensions of the learning, parts, and worth of Docter Owen, are such and so high, that I really beleeve, would be ingeniously, and with the best of his under­standing apply himself to the work, he could pluck up by the roots all he hath planted, and make Hey and Stubble of those answers and discussions which now (I question not) but he desires should bee esteemed Silver and Gold by his Friends and Party.

Notwithstanding, as to Doctor Kendal, if what he hath written in answer to me, be too hard for himself to answer, I shall at my first leasure, be willing to help him, upon this condition, that he Re-print his Books, and cause all his Fro­liques (as himself termeth them) all his unseemly jears, all his childish and frivolous cavils, all his windy and importue in­sultations and triumphs, with abundance of other rub­bidge [Page 44] not fit for any man to be troubled with, but himself, to be left out.

Lastly, what Doctor Kendal hath written needs the less Answer, because in the eye of an intelligent and obser­vant Reader, he hath rather confirmed, then infirmed, or confuted the arguments of his Adversary, by giving the stress and strength of them the go-by (well nigh all along) spend­ing his Attillery upon Phantasms of his own conception, and maters very irrelative to his cause. As for Doctor Owens blameing me, it is like his act in blaming me, is more blame-worthy, then that for which I am blamed by him. They who have had time to looke into his Book, find more then a few blame-worthies in it. Yea these two great Hyperaspists and Champions of your cause, have by one Horn both been push­ed to the Earth, and overthrown both Horse and man.

(d) It is (I confess) very probable, that neither my self, nor any other in my behalf, will ever be able to return an Answer satisfactory either to you, who are not capable of an An­swer (truly so called) or to such of your party, who judge it more honorable to persist in an error, and this unto death, then to seem to have erred: but I suppose an Answer hath been lately given, though brief, yet satisfactory to the life (your own phrase) to all considering and un-prejudiced men.

Booksellers, or Beacon-firers, §. X.

You are pleased to tell us in your Letter to us that you could make a further breach upon our reputations, if you would exa­mine our Transcriptions out of the writings of others (a) Sir, if you have a mind to maintain Mr. Biddles Blasphemies, or a­dopt them into your association, let us feel the dint of your two edged tongue, (b) But we passe to your second charge. You say we give pernicious counsel to the Parliament, and advise them to authorize some men, Sir-named Orthodox, to word it with the Holy Ghost? What is this but to charge the Blasphemies and Heresies of these times upon the Holy Ghost. (c) The Lord rebuke thee thou false tongue; Consider that text sadly, If any man speak a word against the Holy Ghost, it shall not be forgiven him. Mat. 12. 32.

Mr. Goodwins Animadversion, §. X.

(a) Here again you falsifie: I do not tell you in my [Page 45] Letter, that I could make a further breach, &c. but onely that it is not unlikely, but that having dealt foully by me, you have not dealt much more fairly by others; which be­ing found, would make a further breach upon you. Concer­ning Mr. Biddles Blasphemies, I beleeve, and beleeve it to be the sence of many others, that I have laboured, and this publickly, more abundantly in opposing them, not onely then you all, but then all your six Commissioners (elsewhere boasted in your letter.) Therefore whereas you talk of my maintaining these Blasphemies, and adopting them into my asso­ciation, you do but teach those, who know the truth, to under­value you, and to look upon any thing you say as lesse consi­derable.

(b) If my tongue be two-edged, it holds so much the better resemblance with that two edged-sword, that came out of the mouth of the Lord Christ, Rev. 1. 16. It is much better to have one tongue two-edged, then to have two tongues, or one tongue without any edge at all.

(c) Is the not authorizing some men to word it with the Holy Ghost, to charge the Blasphemies and Heresies of the times upon the Holy Ghost? To say that Abraham begat Isaack, is it to charge Sarah with being an Adultresse? I perceive you are no good Consequentialists. Or have the Parliament hi­therto, in not authorizing men to word it, in my sence, with the Holy Ghost, charged all the Blasphemies and Heresies of the times upon the Holy Ghost? When you take me with a false tongue (as I have done you ten times over) if you will not forgive me, then imprecate against me, as you do now without any cause at all. The Lord rebuke thee thou false tongue. You wish me to consider sadly, that which you pro­pose and cite madly. They who speak maliciously, and con­trary to the light of their own consciences, against their bro­ther, are very near neighbours to him, that shall speak a­gainst the Holy Ghost. Therefore it concerns you as well, if not much more, to take the advice you give, then to give it.

Booksellers or Beacon-firers, §. XI.

As for your Committee (a) of three Orthodox Pastors, Ed­mund, Arthur, and William, we will inlarge them if you please [Page 46] with three more, John, George, and Joseph, and then there is a Committee of Six: make your exceptions against them, if you can, and take you your Joshuah, Peter, and Tobiah, into your own consociation. We wonder at your boldness, in calling the power of the Protector & Parliament, a Nebuchadnezzarean power, (b) but we wonder more that you should invest Doctor Whichcote Doctor Cudworth, and the rest of the Doctors of Cambridge, with a Nebuchadnezzarean power over Bookes and Opini­ons (c) and yet deny it to the Protector and the Parliament; you cannot answer that to a Committee: And we wonder most of all at your boldnesse and sawcinesse with the God of Heaven, when you invest the Doctors of Cambridge with an Auto­cratorical Majesty, (d) and affirm that Nebuchadnezzar had the self-same investiture. 1. Consider that this is the ba­sest kind of Flattery. 2. The grossest Blasphemy to attribute that which is proper to God, to the greatest or best of men: for you your self do acknowledge that Autocratorical Majesty is peculiar to God onely, where you deny second Causes to be Autocratorical: Wee wish that you had a better heart, and a better memory: (e) Wee hope the Cambridge Doctors will not take that glory to themselves, which you as­cribe to them, least they be as Wormeaten in their intellectuals, as Herod was in his body, if they aspire above the order of second Causes; (f)

Mr. Goodwins Animadversion XI.

(a) Nay, stay a while: you Ante-date the power of the men, whom it seems you would have for your Presse-masters, in stiling them, a Committee. God in his just judgement upon a sinfull Nation, may permit them to be invested with such a power too soon: but as yet I suppose you have not procured a Dedimus▪ potestatem for them. Whereas you chal­lenge me to except against them, I suppose they are not Ex­ception-lesse, unlesse their perfection be Hyper-angelical. But as to a Magistrality over the Press, my exception against them is. 1. That they know but in part, and therefore must needs be ignorant, if not of many, yet of some, of the things of God, and which concern the eternal salvation of men. In which respect, they are likely to obstruct the publishing of truths of highest concernment unto the world, in case they [Page 47] be ignorant of them. 2. Their present judgement consider­ed, I judge them ignorant of, or at least declared enemies unto, many grand and important truths of the Gospel. And that my judgement in this particular, is according to truth, I have satisfied many, and said enough to satisfie you, and all your party, were you not so near of kin to him, who having inconsiderately affirmed that there are twelve Commande­ments, and being admonished of his mistake, and prompt­ed to say, there are ten; replyed; I have said there are twelve, and I will, say so still.

But thirdly and lasty, (and somewhat more particularly) what think ye of him, formerly touched with Carolizing, Scotizing, and playing fast and loose with the Parliament? Is not he one of the six, if not of the three? I know you would have your Committee Honorable, and untainted, from the one end of it to the other. The Emperour Augustus was very tender in admitting any person to enjoy the least de­gree of the Romane liberty, who had ever been in bands, or upon the rack Cum et ed numero et de conditione ac differentiâ eorum, qui manu-mitte­rentur, curi­ose cavisset, hoc queque adjecit, me vinctus un­quam, tortu­sve quis, ullo libertatis ge­nere urbem adipis cere­tur. Sueton. Octav. §. 40.. If you do not like this tang of the Bell, you must not blame me, but your selves, who pull'd the Rope so hard by the hand of your challenge sent unto me to make my exceptions if I could. I fear some body forgot the old saying. Ipse crimine vacare debet, qui in alterum paratus est dicere.

I may have cause indeed to wonder at your boldness in sin­ing, but have you any cause to wonder at that, which is not? I no where call the Power of the Protector and Parliament, a Nebuchadnezzarean Power. And yet understanding the word Power, of an executive Power onely, which the Latines more properly call potentia, and not of an Authoritative regulated or juridical power, commonly signified by the word Potestas, he that shall not estimate their Power to be Nebuchadnezza­rean (in my sence of the word) under-valueth it.

You pretend here again to wonder, and this with a great­er wonderment then your former, at what no wise man would wonder at all. Do you not wonder that men should speak, or understand any thing? Or that all men are not either Horses, or Mules? Or do you wonder that men in speech, should sometimes use metaphors? Are there no such doings in those parts of your Common-wealth of learning, which you are wont [Page 48] to frequent and visit? do none of your Prophets speak Metaphors at any time?

Your Cavil at my investing Doctor Whichcote, Doctor Cud­woth &c. with a Nebuchadnezzarean Power over books and opinions, is extreamly childish and futile. It may be I should not be able to Answer the high misdemeanor of using a Me­taphor, to such a Committee, as you would obtrude upon me, and others: But before a Committee of wiser mens chusing, I make little question of my purgation. But in saying that I Invest the Doctors you speak of, with a Nebu­chadnezzarean Power over books and opinions, you falsifie by retail, though not by whole-sale. For 1. I do not any where use the expression of a Nebuchadnezzarean Power, in all my Epistle to them. Nor secondly, do I invest them with any power, priviledge, prerogative, or the like, but on­ly declare, or affirm, them to be invested already.

(d) It seems you are set upon the pin of wondering (a seat whereon wise men do not ordinarily sit) and the first-born of all your wonderments is, at a very strange thing indeed, were it not in the retinue of things that are not, viz. my boldness and sauciness with the God of Heaven, when I invest the Doctors of Cambridge▪ with an Autocratorical Majesty▪ But will ye not next wonder at the boldness and sauciness of David with the God of Heaven, for ascribing unto Magistrates the name of Gods. Psal. 82. 1. Psal. 86. 8. and much more of those other Penmen of the Scriptures, who so frequently call the Idols of the Heathens, by the name of Gods also? Or is it more boldness or sauciness with God (as your unband­some, or ill-sounding expression is) to ascribe unto men, not simply (as you, after your manner suggest) an Auto­cratorical majesty, but with limitation and explication, an Autocratorical majesty OVER BOOKS AND OPINIONS, then it is to ascribe unto them the plain and express Title and Name of Gods? Besides, your charge of my investing them with this Majesty, carries the print of a false singer in it (as was lately said.) Nor is it any better then a putid of silly ca­vil, not worthy the Genius of a School-Boy of ten or twelve years old, to charge me with the grossest Blasphemy, because I ascribe unto the University an Autocratorical majesty over [Page 49] Books and opinions, in such a sence, as I declare and explain in the period immediately following, at large. Nor would your Committee of Licensers, should the Parliament indulge you in your Anti-Christian I call your request, An­ti-Christian, because a re­straint of the Press is ge­nerally prac­tised, where Anti-Christ hath his Throne. The same Engine was made use of by the late Prelacy, to support their Kingdom of unrighteous­ness. Is it me [...]t to bring in the me­thods and ar­rifices, in­vented and practised by Satan for the support of his tottering State and Kingdom in the world, in­to the King­dom of Jesus Christ, for the establishment of this, as if it were not able to stand but upon Satans legs? request about them, (which I trust is found among the Absits of all considering men) be able to accommodate you in your expectations, or desires, if they should not invest them with such an Autocratorical Ma­jesty over Books and Opinions, as I ascribe to the Doctors of Cambridge: Should then the Parliament be guilty, either of base slattery, or of the grossest Blasphemy, in case they should invest them with such a power over Books and Opinions, as that which I Rhetorically term, an Autocratorical Majesty? Or have not I every whit as much ground of hope, that there will be found none (at least no wise men) who will take that power and glory, to themselves, without which Licen­sers of the Presse cannot be established to do their work ef­fectually, and with authority, as you have to hope that the Cambridge Doctors will not take that glory to themselves, which I ascribe to them?

When you insinnuate, (indeed, as good as say right­down) that I my self ascribe unto God, that Autocratorical Majesty, which I ascribe unto men, vestratim facitis, you do like your selves, and not like unto men honestly considerate. Do I any where ascribe unto God an Autocratorical Maje­sty over Books and Opinions? But he that commits sin, I see is the servant of sin.

(e) Whereas you wish me a better memory, then that which I have, I fear you would be better satisfied, if it were worse. But I shall not burthen you with this jealousie. Nay if you be reall and Christian in your wish, I most heartily concur with you in it. And by way of recompence, for your good affections to me, most cordially wish you a better understan­ding; which I know will accommodate you as much, as a better memory will do me.

(f) Your Prophets are they, who aspire above the Order of second Causes, when they claim a Lordship and Dominion [Page 50] over mens faith, and undertake to prescribe what must be taught and beleeved by men. And if your notion here be true, this probably may be the cause, why they are (in your affectate Metaphor) so Wormeaten in their intellectuals.

Booksellers, or Beacon-firers. §. XII.

3. To your 3▪ reason concerning Qualifications; the Holy Ghost doth set down such Qualifications both Negatively and Positively, as would fit men to oversee a Presse, though printing was not invented some hundreds of years after the Canon was perfected. 1. Negatively, They are not fit to oversee the Presse who are men of corrupt minds, destitute of the truth (a) void of judgement, or delivered over to areprobate sence. 2. Positively, they are fit, who hold fast the wholesome form of sound words, the mystery of faith and Godlinesse, and have their sences exercised to discern both good and evill, (b)

Mr. Goodwins Animadversion. XII.

(a) If men of corrupt minds, or destitute of the truth, be not fit men to oversee a Presse, I doubt you must contract the number of your Committee of Six, or else admit of men not fit, according to your own rule, for the service.

(b) Again, if they, and onely they, be fit, who hold fast the wholesome form of sound words, certain I am that your Committee of Six, are not fit: for they hold fast an unwhol­some form of words, and teach many unsound Doctrines, which are not according to Godlinesse; the unsoundnesse and ill consistency of several of these Doctrines, with the interest of Godlinesse, I have demonstratively shewed and proved in sundry places of my writings. Nor have all the Mercury wa­ter that hath been applied, nor all the scrapings, and scrat­chings, and scrubbings that have been used, been able to cleanse, or clear those Doctrines from these stains and blots.

By the way, though it be true, that the Scripture doth mention such qualifications and characters of men, both ne­gative and positive, as you speak of, in reference to other oc­casions and imployments, yet by what authority, or warrant, do you make them competent to qualifie for such an Apo­cryphal office, as you call the over-seeing of a Presse? Are not you men, who abhominate to make use of your own wits, reasons, or judgements in matters of Religion, especially to [Page 51] trust unto them? Or can you prove from the Scriptures that your qualifications were ever intended, or meant by the Ho­ly Ghost, for the designation or characterizing of persons meet to make Oversee-ers of Presses? Or is your Office of Presse-over-sight an alien to Religion, and irrelative to it? Besides, what warrant have you, but onely from your selves, and your own reasons, when you▪ undertake to qualifie your Presse-masters, with those qualifications from the Scriptures, which you expresse, to lay aside and leave out others, which are delivered there upon the same, or like account▪ with those insisted on by you? Why do you not require in your Overseers of the Presse, that they be as well, blamelesse, hus­bands of one wife given to Hospitality, not given to wine, not greedy of filthy lucre, not covetous, &c. as men who hold fast the whole­some form of sound words (which by the way is no Scripture qualification: this no where termeth forms, wholesome, but words or Doctrines onely.)

Notwithstanding this Section of your Letter hath this, that it is the calmest of all the 22.

Book-sellers, or Beacon-firers, §. XIII.

4. To your 4th. all things are not free in a free Common­wealth: that Christian Commonwealth must expect to be ruined, which allows men a liberty to blaspheme Jesus Christ, or corrupt his Gospel (a)

5. To your 5th. be pleased to read the 13th. of Deuter. the 13th of Zachary, and the 13th. to the Romans, and draw conclusions from thence for your satisfaction (b)

6. To your 6th. The Religion owned by our State is the Christian Religion (c)

Mr. Goodwins Animadversion. XIII.

(a) What you mean by a Christian Commonwealth, what, by this Commonwealths allowing men a liberty to blaspheme Jesus Christ, or corrupt his Gospel, (I professe ingeniously) I understand not. If by the former, you mean a Nation or State, wherein Christianity at large is more generally profes­sed, that which you speak here of a Christian Commonwealth, you might as well have spoken of an Anti-Christian. But I pray tell me, did you ever know, or hear of a Commonwealth, which was either Christian, or Anti-Christian, that did allow [Page 52] men a liberty to blaspheme Jesus Christ, or to corrupt his Gos­pel? Or doth it follow, that unlesse a Committee of Presse-Masters be established in a Commonwealth, this Common­wealth must needs allow men a liberty to blaspheme or corrupt, as you say? Or have the Lord Protector and the Parliament all this while, wherein they have established no such Committee, allowed men a liberty to blaspheme Jesus Christ, or to corrupt his Gospel? Therefore (doubtlesse) you do not under­stand your selves. Nor can any man make sence and truth of your words with the least pertinency to your cause. Nor do I well understand what you mean by Blaspheming Jesus Christ, and yet lesse, what you mean by corrupting his Gos­pel. You and your Prophets have odd notions and conceits about Blasphemy. Scarce any truth can be held forth, which thwarteth, or falleth foul on any of your tenents▪ or Do­ctrines, but this Antipathy by you is turned into Blasphemy. And whether by corrupting the Gospel, you mean the ming­ling of any errour, though never so light or small, with gos­pel truths, or whether such a corrupting it, which wholly destroies the nature and blessing intended unto men by it; or whether, a corrupting it to such or such a degree, between these two extreams, who can so much as steadily conjecture? The truth is, that I know very few, who are greater corrupters of the Gospel, then your greatest Champions.

When you say that all things are not free, in a free Common­wealth, do you speak to any purpose? Or doth it follow from hence, so much as by a dream of a consequence, that therefore the Press ought not to be free, because all things are not free? Behold the natural face of your arguing in a glasse: All things are not lawfull for men to do: therefore eating when they are an hungry, or drinking when they are thirsty, are not lawfull.

(b) The three thirteenths you here point me unto, I have already read at least thrice over (respectively) and have drawn conclusions from them to my full satisfaction against yours. And if you please to see what conclusions I have drawn from them, and what grounds I have laid, upon which you also may draw the like, I shall direct you to my respective arguings and explications of them. The first of [Page 53] your three places you shall find examined by me at large, in my treatise intituled, Hagiomastix, from §. 34. to the end of §. 41. Your second, in a small discourse, written upon that text of Scripture onely, intituled, a Postscript, or Appendix to the former discourse. Your third and last in the said dis­course, from the beginning of §. 45. to the end of §. 50. Between these Scriptures taken conjunctim and divisim, and between your cause, you will find a very cold Communion.

(c) Your Answer to my sixt reason, is very little, and yet to less purpose▪ For 1. What do you mean by The Religion, which the State owneth? 2. What do you mean, by the Christian Religion? For this latter, first: The Religion owned and professed by Anti-Christian States, is (at least in a sence) the Christian Religion. Yea they have as much confidence, if not more, of the truth and soundnesse of their Religion, as any Protestant State can have of the Religion owned and pro­fessed by them. Secondly, I would know what you mean by the Religion which the State owneth; that so it may be consi­dered, not so much whether it be, but how, and how far, and in what sence, it may be called the Christian Religion.

First, if by the State, you mean, either all those onely that have part in the Rule and Government of the Nation, or else the great Body it self, and Bulk of the Nation, who can distinctly, and in particular, tell, what Religion it is, that is owned, or that ever will be owned by either? That Religion, or that System of Tenents, or confession of Faith, which was composed and drawn up by the late Assembly of Divines and others at Westminster, is not (it seems) owned, or is not like long to be owned, by the State, (in either acception of the word.) For the State (in the former sence) is in Travail with another Religion, I mean, another Confession, or Pro­fession of Faith; which, when they shall have assented un­to, and Authorized, there is little question but the State (in the latter sence) will (more generally) own also. If a man should repair to every particular member of the State (in the former sence, and much more in the latter) and de­sire his sence and judgement, distinctly touching his Reli­gion, and what he particularly holdeth in such and such points, there is little question to be made, but that in many things at least, he should meet with the exemplification of [Page 54] the Proverb, quot capita, tot sensus: quot homines, tot sen­tentiae: as many men, so many minds. Yea in case the re­spective members of the State (in the former sence) shall joyntly and unanimously subscribe and Authorize any con­fession of the Faith, which shall be formed, either by them­selves, or by any number of Ministers, or others, this will amount to no proof, that therefore the same Religion, espe­cially in all points, is owned by them. For it is a most true saying, that Fides est in sensu, non in verbis; a mans faith consists in that which he meaneth, not in the words which he speaketh. And who knows not but the same words may have different interpretations and senses put upon them? Therefore in case a State shall publiquely own and Autho­rize a model of Religion, or Confession of Faith, that shall be presented unto them, I shall be very little the neerer hereby to know of what Religion this State is, unless each particular member of this State shall further, distinctly and particularly explain his sence touching every Article, or head of Doctrine therein. The truth is, that to a State Religion it may be aptly said;

Belluae multorum es capitum: nam quid sequar, aut quem?

A many-headed Beast thou art; for what, or who,
May I with peace and safety, for my Guide allow?

I confess men may be very unhappily, and beyond the forecast of their own Genius inspired in the composing and drawing up a Catechism or Confession of Faith: But I judg that hardly can either be formed or contrived in such words, but that in case I may be allowed my own sence and con­struction of them, I can subscribe them.

Book-Sellers or Beacon-Firers. §. XIIII.

7. To the seventh. You do but repeat the Blasphemy which you darted against Heaven in your first Argument. For we ne­ver desired the Parliament to suppress any truth revealed by the Spirit of God in the holy Scriptures, but to suppress Blas­phemies and Heresies. (a)

Mr. John Goodwins Animadversion. XIIII.

(a) What Gentlemen, suppose I had charged you with desiring the Parliament to suppress truths revealed by the spi­rit, &c. had this been blasphemy darted against Heaven? Are you Heaven, or any the Inhabitants thereof? I cannot [Page 55] but here tell you, that such importune and horrid assumings as these, on the one hand, and such abominable untruths and slanders, one following in the neck of another like the waves of the Sea, on the other hand, are not so much as the way thither, but to a far differing place. For I know cause to beleeve, that I both am, and have been, further from charging you with desiring any such thing of the Parlia­ment, as that which you here mention, then you are from desiring it. I onely charge you with desiring that of the Par­liament, which very possibly may produce the great mis­chief you speak of, viz. the suppression of truth revealed by the Spirit in the Scripture. This charge I subscribe and own: and have pleaded to it in part, and am ready to plead fur­ther, if you shall require it.

Book-Sellers, or Beacon-Firers. §. XV.

8. To the Eighth. You have been a Tryar these twenty years, and you have cause to fear that you will be trying all things so long, that you'l hold fast nothing at last. (a) You are now about sixty years of age, and one of us remembring a Verse.

Dum quid sis dubitas, jam potes esse nihil,

He that cryes all things, and holds nothing fast,
Seems witty at the first, prooves—at last. (b)

Sir, we have heard that a Seeker, who had run through mae­many Forms and Sects, when he came to dye, cryed out that he had been of all Religions, and was now of none; Lord, saith he, I have been seeking thee till I have lost my self. O seek and find me now, or I am lost for ever.

Mr. John Goodwins Animadversion. §. XV.

(a) I confess I have been a Tryar of mens Doctrines and opinions for well nigh twice the number of years, which you speak of. Therefore here, contrary to your wonted manner, you undercharge me. But my trying of all things, as I am commanded by God (whom I shall not disobey for your prophane jearings at me, because of my obeying him) is so far from being any snare, or occasion unto me of hold­ing fast nothing, that without it I could hold fast nothing like a Christian, nor (indeed) a sober man. But you (it seems) and men of your spirit, instead of trying all things, as God [Page 56] commandeth you, hold fast all things, which your Teachers dictate unto you, hand over head without trying any thing.

(b) You guess somewhat neer the years of my Earthly Pilgrimage. I bless the God of Heaven with my whole heart and soul, for sparing me so long in life and being on the Earth, until I had throughly tryed many the Doctrines and Tenents of your Teachers, and found them liars; yea and had opportunity to stigmatize them for such publickly, and to allarm the world concerning the hatefulnesse and danger of them.

The story you tell of your Seeker, is extreamly insipid and sencelesse, yea and irreligious with all. For was there e­ver any man, who lost himself, by seeking God constantly? There is a Letter in print, intituled, Sal Scyllâ, written by one that had been a Seeker for many years, out of which you may gather a story worth ten of that reported by you here.

For your Poetry 1. you see that I hold several things too fast, for your stoutest champions to wrest from me. There­fore you shoot this arrow at a wrong mark. 2. To hold no­thing fast, and to hold fast nothing, that will do a man good, are birds much of a feather.

Booksellers or Beacon-firers §. XVI.

9 To the 9th, and the full scope of it in its numerous sub­junctions; We say you are like sin you take occasion by the Com­mandement, to lust after that which is forbidden by the holy Law of God, (a) If your reason be of any force, it is of an An­tinomian confederacy▪ and spends its strength against the Holy Law of God, as well as the good laws of men. Ʋpon this account no law must be made, against Theft, Murther, or Adultery, lest all these notorions crimes be promoted by these non-prudential Laws; As for spiritual means, we joyn with them who say, they are most proper to sanctifie all civil helps (b) and shall ever pray that God would make both effectual for the preventing or suppressing of Errors and Heresies, lest the Plague of Egyptian darknesse overspread us. We humbly conceive that Magistrates may do much in their places, for the preventing of spiritual mis­chiefs, by denying men of corrupt minds and injudicious about matters of Faith, any such opportunity, as you confesse the [Page 57] Presse affords them, for the spreading of their hideous and cur­sed errors, (c)

Mr. Goodwins Animadversion, XVI.

(a) I know not what you mean, when you say that I take occasion by the Commandement to lust after that, which is forbidden by the Holy Law of God. But if you, in no sence at all, take the occasion you speak of, you are of a better Mold and temper then the great Apostle was. For he (speaking of himself) saith, but Sin taking occasion by the Commandement, wrought in me all manner of concupiscence: for without the Law Sin was dead. Rom. 7. 6.

You reason not at all against my reason, when you say, if it be of any force, it spends its strength against the Holy Law of God, as well as the good Laws of men. I think in this as you think: it doth spend it self alike against both kinds of Laws, i. e. against neither. I confesse that my reason notwithstanding, good Laws▪ may be made by God, and ought to be made by men. And further when you say, upon this account no Law must be made against Theft, Murther, &c. lest these notori­ous crimes should be promoted by these non-prudential Laws; I confesse, that if 1. The onely end of making Laws, were to restrein the evil prohibited by them; And 2. If the general­lity or far greater part of men, were of the disposition and temper of some (I mean of theirs, who are apt to be pro­voked unto evil, by means of the opposition or Barr of the Law prohibiting it) it were better that no such Laws as you speak of were made. But both these suppositions being evi­dently false, your reasoning here falls to the ground. And touching such persons against whom you desire your Law, viz. those who are apt or likely to publish such things, as you call Errors, Blasphemies, Heresies, &c. they are (ge­nerally) of that disposition and spirit, which we lately des­cribed; men (I mean) that are apt to be admonished, and the more provoked to do the evil, which you desire should be restreined, by occasion of a Law made to oppose them. One reason hereof (among others) may probably be; because such persons will hardly ever be perswaded, that any Law made to oppose them in such a way, is just or Christian.

[Page 58](b) It seems then you join with those, who think, and (in effect) say, that all the means, which the Lord Christ hath afforded, or prescribed, for the due government of his affairs, and Kingdome in the world, which are all spiritual, are ineffectual, or unproportionable, for such an end: and that he was short in his provisions and prescriptions in this kind, not remembring to call in the civil Magistrate with his prudentials, and arm of flesh, to assist him. If you be agreed with men of this notion, you may walk together.

(c) Those whom you call men of corrupt minds, and inju­dicious about matters of faith, at least many of them, will (I question not) be found men of as pure and sound minds, and of as discerning spirits in matters of Faith, as either your selves or your best Teachers. In the mean time, I would gladly purchase of you, at the price of the best book in all your shops, so much as a tolerable answer, to this double Question; who are competent to appoint, or to be appoin­ted Judges, between men men of corrupt minds, and injudici­ous, &c. and men that are otherwise? For it is not meet for any man, or men, to take this honour unto themselves, I mean of being Judges over all other mens faith; much lesse is it meet, that any man, or men, should take so great an honor unto themselves, as to constitute or appoint others to be Judges hereof. If your answer shall be, that the civil Magi­strate is competent to appoint Judges in this kind; you must give me a very pregnant and satisfactory account of his Commission from the Lord Christ in this behalf, and by what rule he is directed by him to proceed in this great and impor­tant affair.

Book-sellers or Beacon-firers, §. XVII.

To your 3d. and last charge which is, that we smell of such a spirit as teaches men to suppose that Gain is Godlinesse, and that our indeavour is to Monopolize our trade. We answer 1. That we are not so vain as to desire what is utterly impossible to effect. (a) 2. That we are willing that all of our Trade and Compa­ny, should have equal liberty with our selves to Print or sell any Books which may promote the truth, which is according to God­linesse. (b) 3d. We shake our hands from all dishonest gain, it is below us to live by the Sins of the Age, we look upon it as the [Page 59] basest drudgery in the world to be Pandors to the Errors and Lusts of men (c) We might gain by selling Biddles Books, but we had rather see them burnt by the hand of the Hangman. Your Motto will best become those, who usually Print and sell Blas­phemous Pamphlets. For they, if any, look upon Gain as Godli­nesse: but our Motto is this, Godlinesse is Gain, and true Piety is the best Policy (d)

Mr. Goodwins Animadversion. XVII.

(a) Here again you make your charge from me greater then it is, that by denying the sum total of it, as your selves make it, you may seem to deny all the particulars. I no where charge you with Monopolizing your trade. You would gladly (I perceive) be charged with that, of which you can acquit your selves with credit.

(b) But what if your Licensers shall suppress such books which may promote the truth which is according to godliness, and commend to the Press those that look another way? How then shall men of your trade, yea or our selves, have that liberty you speak of?

(c) To what end you should purge your selves so zea­lously from the guilt of being pandours to the lusts of men, I understand not, unless (haply) some of your consciences charge you in this kind, and you speak thus to stop their mouths. But for that which you call pandour-ship to the errors of men, I fear you are as obnoxious as others of your trade; though perhaps you understand not your guilt in it, more then they.

(d) If you saw the Books that you speak of burnt by the hand of the hangman, do you think that the Errors, Heresies and Blasphemies, contained in them, would burn with them? If you do, I confess I am of a far differing mind from you. I verily beleeve that the ashes of these Books would be much more propagative of the said Errors and Heresies, then the Books themselvs.

Your Motto may be as you say, and you shall do well if you be not like those Boxes in Apothecaries Shops, of which an ancient Father said, that they had Pharmacum in titulo, in pixide venenum. The Arch-Priest of Rome, hath this Motto, Servus Servorum Dei; yet in his practise he is, Do­minus [Page 60] Dominantium, He of your company, that understands La­tine, may interpret.

Book-Sellers, or Beacon-Firers, §. XVIII.

Finally to your close, we answer, that you have no juris­diction over us, and therefore you have no Authority to impose any penance upon us, (a) or to curse us with Bell, Book and Candle, because we have in some weak measure, discovered you to the world. (b) It is true, we owed you SƲCH, and now we have made restitution of it, (c) You know not what to do with it, because you are not able by the help of it, to return an answer to those three Reverend Divines, whom we mentioned before (d)

Mr. Goodwins Animadversion. XVIII.

(a) I am sorry to hear from you, that you look upon a Christian request made unto you, to do that which is your duty, as an imposition of a Penance. I perceive that things which are just and comely, are far from being the joy and re­joicing of your souls. You have forgotten your Motto al­ready.

(b) Curse you with Bell, Book, and Candle? Surely ei­ther I was asleep when I did it, or you, when you said it. Name the word, or words of the Curse, and save your selves from the shame of a new foolish slander. Whereas you speak of suffering from me, because you detected me to the world: The truth is, had you detected me, I should have counted you my great Benefactors for it. I shall be a gainer, not a loser, by detection. But so far have you been from detecting me to the world, that you have concealed and hid me from the world, as Tertullus did Paul, when he termed him a pestilent fellow, Act. 24. 5. and the malicious Jews did our Saviour, when they put the veil of this reproach over his face, that he was a Samaritan and had a Devil▪ Joh. 8. you have not detected me to the world, but your selves, and have given the world an opportunity, yea a kind of invitation, to see your naked­nesse.

(c) Concerning the restitution of which you vainly here boast, it was before proved unto you, that you are debtors unto me of far greater Sums, then of the word Such: Be­sides, you speak at an extream low rate of understanding, [Page 61] when you have traduced a man openly, and in print, to call a broken kind of acknowledgement in hugger mugger, and sealed up in a paper, a restitution. If you pay your debts after this manner, they are wisest that trust you least.

(d) Yes; you have seen that by the help of the word h, I am able to return an answer (as you term it) to your three reverend Divines) in case any of them should levy an Argument, or ground of exception, against the passage you wot of; which yet none of them have done (nor can do, with any colour of reason) but only clamour'd and cavill'd, as you have done.

Book-sellers or Beacon-fyrers. §. XIX.

If you desire us to print your Letter, and this our answer, we will for once make you an Apocryphal Licencer, and print both; if you send us an Imprimatur by the 24 th. of this instant No­vember; and then you may present both to the Protector and Parliament. (a) And because the world takes so much notice of you, or at least you of it, you may have both your Letter and our Answer turned into as many languages, as Cerberus hath tongues, and so disperse the History of your Conquest over a few Stationers throughout the world: But that you may deal fairly with the world, be pleased to tell them the whole truth, and no­thing but the truth; (c) We will be your Remembrancers in some few particulars.

Mr. Goodwins Animadversions, 19.

(a) I shall not put you to so much trouble or charge, as to print either my Letter, or your Answer: you see I have done both to your hand. I doubt whether you will return me your thanks for it, or no. It seems you claim a right of power to make Licencers: What need you petition the Parliament? if you can make Apochryphal Licencers, you can make Licencers of the highest Order that is: for certain I am, that there are none Canonical. Touching your permission to me to present my Letter and your Answer to the Lord Protectour and Parlia­ment, it is not much unlike but that I may accept, and make use of it, if I see occasion.

(b) If you think not the English Territories large e­nough to spread your shame into, or those who understand the English tongue, a competent number to be witnesses of [Page 62] your folly, you may if you please procure my letter, and your answer to be translated into twice as many languages, as, Cerberus had tongues. You have many learned men to friend who abound with leisure. It is but for every man of you to procure his Translator in an appropriate language, and then you have double the number of Translations to Cerberus tongues.

As for me, you must needs conceive that I am nothing competent for the work, in comparison of you; who, in respect of your own number, being six, and your learned Party being many, lye under a like disadvantage, as the Pro­phet Elijah somtimes did in reference to the great number of the 450. men spoken of, 1 King. 18. 22. 25.

(c) If you will please to perform the service your selves, you may be your own Proveditors, and deal as fairly with the world, as you desire me to do, and (if you can at last hit upon it) you may tell them the whole truth, and nothing but the truth.

Booksellers, or Beacon-firers. §. XX.

Remember how you have set this City on fire (for that's your only glory) by preaching. (a)

1. That there was no necessity of Humiliation before Con­version: you bid men go boldly (did you not mean, proudly) to Jesus Christ, and he would humble them. Sir they that know you well, think you so proud, that they fear you have not as yet been with Jesus Christ to humble you. (b)

2. Secondly, You taught that a General Faith or assent was sufficient, without any particular application of Christ to the Soul (c)

3. Thirdly, You taught men to renounce all in erest in Christs active obedience, and you have likewise affirmed that Christ need­ed not to have shed one drop of blood for us, Red▪ Red. p. 16. (d)

4. You denied the imputation of Christs all sufficient satisfac­tion, though he hath suffered for us; (e)

5. You taught men to trust to their own trusting, to a Catho­lick, Tò credere, or an Act of general faith, which we look upon as very imperfect and unsatisfactory (f)

6. Your Anti-Scriptural Blasphemies have been detected by Mr. Jenkins (g)

[Page 63]7. Your Arminian Blasphemies have been discovered by Dr. Owen, Dr. Kendal and others (h)

Mr. Goodwins Animadversion. XX.

(a) If I have set this City on fire, by my preaching, cer­tain I am that it hath been with that Fire, which Jesus Christ came from Heaven, to put on the Earth, and which he so long­ed to see kindled, Luk. 12, 49. And that I have caused it to burn no more with this Fire, then I have done, is both my sorrow, and my shame. And if I have thus set it on fire, to a­ny degree, this indeed is (as you truly say) my glory.

(b) If I did exhort or incourage men to go boldly unto Jesus Christ, doth not the great Apostle the same? When he incourageth, Therefore let us come BOLDLY unto the Throne of Grace, Heb. 4. 16. will you ask him, did you not mean PROƲDLY? And if I did teach that Jesus Christ will humble those that come to him, I judge I have a very suf­ficient Voucher for my Doctrine. Yea, or what do you your selves think? will Jesus Christ make proud or humble, those that come unto him? Or do not they rather teach men to go proudly unto Jesus Christ, who teach them to bring humi­lity, along with them, and to expect entertainment and ac­ceptance with Christ, upon the account of their humility, then they, who perswade them to go unto him notwithstan­ding any sence of the greatest unworthinesse in themselves, and not to be afraid of being rejected by him for any want or weaknesse, that may accompany them in their way? But it may be, that he that penned your letter, out of some con­sciousnesse to himself is afraid of this Doctrine.

You are much mistaken when you say, They that know me well, think me so proud, &c. there are none but those that are strangers, or enemies to me, that think thus of me: they that know me well, are otherwise minded. Yea and confidently, and upon good grounds beleeve, that I would be willing and free, notwithstanding all your evil intreaties, and fiery provo­cations of me, to carry your books after you; yea to stoop to loose the latchet of the Shoe of the meanest of you, had I any competent ground to judge that such a service from me would turn to any spiritual, yea or temporal advantage un­to you. But your tongues, it seems, are your own, and [Page 64] you think you are at liberty, to say with them, even what you list.

By the way, the City was so far from being set on fire (in your sence) by the Doctrine you here challenge me for, that it was rather cooled and composed by it, the Ministers about the City in those daies, when it was preached by me, more generally, if not universally, consenting to it, and imbracing it. How the latter generation rellisheth the said Doctrine, I know not so well. Notwithstanding for several years last past, I have not heard of any mouth opened against it, but yours.

(c) I confesse I have taught (and teach still upon occa­sion) that a firm and cordial belief of the Gospel, as it com­meth from God, and as it is delivered in the Scriptures, and more especially in the new Testament, is justifying Faith; and that a particular application, is properly an act of hope, and not of Faith, but onely by the mediation of hope. For the justifying of this Doctrine, I have not onely Scripture, upon Scripture, Scripture upon Scripture, and these most signifi­cant and expresse, but the joint testimony also of several Di­vines of the Protestant party, as considerable as well for pie­ty, and parts of learning and sound judgement, as any of their fellows. You may see somewhat more then a little up­on this account in my Redempt. Redeemed. pag. 397, 398, 399 400.

(d) This is a most notorious slander: I never taught any man to renounce all interest in the active obedience of Christ. Yea I have constantly taught and asserted the absolute neces­sity of it to render him a justifier of the ungodly, and Savior of men. My sence in this point is plainly laid down in several places of my Treatise of Justification. (Part. 2. p. 50. 54▪ Nor are you Christian in the latter part of your charge, I no where affirm, that Christ needed not to have shed one drop of his bloud for us: these are words of your falsification. My words in pag. 16. of my Redemption Redeemed, to which you refer me, are these. The Salvation of the world, doubtlesse, did not depend upon the actualor literal dying or cruoifying of Christ, but partly upon the Councel and good pleasure of God to deliver him up unto death in order to this end; partly upon the readinesse and perfect [Page 65] submission of will in Christ to suffer death, in case any man or men should be found, that would inflict it upon him. Of this my Assertion I give a sober and Christian account at large in the sequel of the discourse. How wide the difference is between the notion and import of these words, and that affirmation which you unworthily charge upon me, an intelligent person may readily apprehend.

(e) This also is a most wretched and daring calumny. Never in my daies did I deny the imputation of Christs all▪ suf­ficient satisfaction. I onely denied that most sencelesse and Anti-Scriptural sence of this imputation, which was taught by some Ministers about the City: but in a regular and true sence I alwaies affirmed it, and accordingly declare my self in the second part of my book of Justification, pag. 53. 57.

(f) If you had prayed Davids prayer, Psal. 119. 29. be­fore your drawing up of this Article, I judge that God would have heard you, and removed from you the way of lying. For certainly never did any word passe from my lips, of any such tendency, or sound, as here you are not afraid to fasten on me. That Catholique [...] credere you speak of, I alwaies abhorr'd, and set my self with the best of my strength and understanding against it. Yea I argued against that opinion from time to time, which maketh Faith to justifie by vertue of the relation which it hath to Christ, upon this very ac­count and ground, viz. because of that affinity it hath with the notion of a [...] credere. Nor did I ever teach men to trust in their own trusting. It is very like I may have taught them, to trust that upon their beleeving, or trusting in God tho­rough Christ, they should be saved: you are unsatiable in tra­ducing.

(g) All my Anti-Scriptural Blasphemies may have been detected by Mr. Jenkin, and yet nothing to be seen by any man. Mr. Jenkin, according to the Proverb, when he went about to detect my Scripture Blasphemies, sperans fragili den▪ tem illidere, in Solidum impegit, thinking to strike his teeth into that which soft, met with that which was too hard for them to enter. Poor man! instead of detecting my Anti-Scrip­tural blasphemies, he detected his own ignorance, and perverse­ness of spirit.

[Page 66](h) Mr. Jenkins Detections, and the two Doctors Dis­coveries, are birds of the same feather, or rather feathers of the same bird. The Grashopper weighs a Talent of Lead, in com­parison of them. They may for a time serve to build up men in errour, and obduration against the truth. But he that cap­tived captivity [...] Eph. 4. 8. will detect all such detections, and discover all such discoveries in his season.

Book-sellers or Beacon-firers §. XXI.

8. The Agreement subscribed by your Church (which saith that our faith and repentance is the cause of our Election) (a) is such an absurd Disagreement to sense, reason and Scripture, that we cannot but adore the Justice of God who hath smitten your intellectuals, and your phantasie, the glory of your proud felf (b) and phantastical admirers, (c) with such effectu­al and grosse delusions (d) that we wonder you your self do not take notice of it:

You see your Errors are so innumerable, that we can scarce find heads enough whereunto they may be commodiously reduced. And we have heard of a great Rabbi who was converted from Cards and Sack Possets to Errors and Blasphemies (e) but we spare you. (f)

Mr. Goodwins Animadversion. XXII.

(a) You begin this Section with another Sacrifice unto the Father of lies, instead of sacrificing to the Father of Lights. The Agreement you speak of, doth no where say, that our Faith and Repentance are THE CAƲSE of our Election. But what saith it? (as to this point) it speaketh on this wise▪ Our Brethren holding with us (as hath been noted) that there is no Election of persons, but in time, though the Decree of Election be from Eternity, we cannot conceive what should, or can, reasonably determine the time, when this Election should be made (at least in persons living to years of discretion) but onely their Faith in the first raising it in the soul: and that ƲPON their beleeving, and not before, they are numbred amongst the Elect of God. Is here any thing that sounds like a making our Faith and Repentance the cause of our Election▪ No: both the compilers, and subscribers of this Agreement resolved the Election of all those, who are Elected, into the gracious and good pleasure and Will of God. Only we are [Page 67] taught by the Holy Ghost, to look upon our selves as Elect, according to the foreknowledg of God the Father, through the Sanctification of the spirit unto obedience, and sprinkling of the Blood of Jesus Christ, 1 Pet. 1. 2. and that God from the beginning, hath chosen us unto Salvation, through Sanctifica­tion of the Spirit, and beleif of the truth. 2 Thes. 2. 13. But though we look upon our selves as Elect or chosen by God through Sanctification of the Spirit, and belief of the truth, yet we judg not either the work of Sanctification wrought by the Spirit of God in us, or our Faith [or belief of the Truth] to be either the the ground or meritorious cause of our Election, but the condition only. We acknowledg no cause (taking the notion of causality properly) of our Election, but the Grace, Wisdom, and good pleasure of our good God onely, as (we suppose) your selves do.

(b) You charge us with horrid untruths, and with such Tenents which never came neer us, and then pretend to adore the Justice of God, in smiting our Intellectuals Is not this an horrid prophanation, and taking the most Sacred Name of God in vain? Our Intellectuals, through the Grace of God, have been opened, enlightened and enlarged, to see the truth, as it is in Jesus: we evidently discern that your judgments and consciences are smitten and blasted: for you can beleeve, and speak any thing, without scruple or re­gret.

Whereas your composer calls my Intellectuals and phan­tasie, the glory of my proud self, I fear he took measure by his own foot▪ when he made this shoe for me, and (accord­ing to our English Proverb) mused, as he used. I remem­ber what David (speaking as some interpret) in the Person of God, saith, to the wicked man: Thou thoughtest that I was altogether such a one as thy self. Psal. 50. Yet I make no question, but that I am proud more then enough; but whe­ther you and your Teachers are not in part accessary unto it, let others judge. For I confess it is not much unlike, but that I may have somewhat the better thoughts of my self, because of your, and their, superlative unworthiness. Notwith­standing all the ground and reason that you have, either to think, or call, me proud, is because I do not bow the knee of [Page 68] my judgment and conscience, to the Idol dictates and con­ceits of men, and more especially of your Teachers, and this in the presence of that light of the contrary truth, which God brightly shineth in the face of my Soul. Notwith­standing what I am in humility, I am by the Grace of God: what I am in pride, I am of, and from my self. If you would but arm your selves with the Apostles resolution, ra­ther to obey God then men, and look for your credenda, be­yond your Teachers on Earth, you would soon perceive me to be as far from pride, as now you think me from humility. But the best is, I am counted and called proud, by strangers and enemies only.

(c) If I have any phantastical Admirers (which is more then I know) I do by these presents resign all my interest in them, and consign it over unto your Teachers.

(d) If by effectual and gross delusions, you mean those im­portune and sensless opinions, which you (I fear against your own knowledge and conscience) would compel us to own, it is not God who smiteth our Intellectuals with them, but the Devil by you smiteth our Names and reputations with them. Or if by your effectual and gross delusions, you mean those Gospel truths, which God hath graciously revealed unto us, and as yet hidden from you (unless you see, and will not see) how is it that you tremble not to blaspheme these by the name of, effectual and gross delusions? You are admirers of the Justice of God, much of the same kind with your grand Champion Doctor Kendal. He also (in an ec­stasie of devotion) much adores the Hand of God for infatuing my parts, only because he finds the two words, Consequent and Antecedent, trans-placed in the Printing of my Book.See Master Baxter. Pre­face Apolo­getical. pag. 6. And again in his Pro­logue to Mr. Kendal. p. 4. Ye he rejoyceth more impotently over the mistake, then he that (as David speaketh) findeth great spoil. Yea he makes as formal, as grave, as solemn a triumph for the discove­ry, as if it were his master-piece, and the first-born service he had performed in the composure of his whole Book; or as if the interpretation of the strange Phaenomenon must needs be, that God had in an extraordinaay▪ way given sen­tence from Heaven on his side, by permitting either the Printer, or the Author, to shew themselves in so light an [Page 69] oversight to be men. Notwithstanding this man is (of the two) more excuseable then you. He makes his Mountain of a Mole-hill: but you make yours of a plain. But you that are such devout Admirers and Adorers of the Justice of God, and Hand of Heaven, where neither of them are to be seen, are but negligent and loose observers of them in such providences where they are conspicuous, and highly considerable.

If we were set upon the wondering pin with you, we might much rather wonder that you take no notice of so many un-Christian and high misdemeanors, as by notorious falsificati­ons and untruths, you have perpetrated in this one Epistle, then that you should wonder that we take no notice of such delusions in our selves, which are not to be found in us.

(e) For the story of your great Rabbi, which your great Doctor brings in here obtorto collo, by head and shoul­ders, it seems it is but a Presbyterian here-say. If you had seven more as wise stories as this to joyn with it, I cannot imagine what service they would all do you. Would they make you seem either more wise, or more Orthodox, or more Religious, or else less unworthy, less froward, less ca­villing, less calumniating, then yet you appear to be? Or if your intent be to Theatrize me under the pleasant fiction of your Great Rabbi, the conversion you speak of, will not ac­commodate you with truth in respect of either of the tearms, either those a quibus, or those ad quos. First, for Cards; there have now twenty one years passed over my head, since my coming to the City: of all this time I never spent so much as half a minute in the recreation; and for ten years at least together next before my comming, not a whit more. In my younger days, I confess I did pass some of my precious hours in the vanity; yet without scandal, or, any observation of excess or inordinateness in my addiction or practise that way. As for Sack-Possets, counting from the first hour that ever I saw the light of the Sun, I beleeve there are very few Ministers about the City of London though there be divers that have scarce lived half my days, but have fish'd as often in those Ponds, as I. If I be brought upon the Stage by you, as a man of a servile Appetite unto Sack-Possets, [Page 70] I beleeve I never came there before, upon any such account.

And for Errors and Heresies, whereunto your story (if it personates me) pretends that I have been converted, I con­fess I have been converted from Errors and Heresies truly so called, unto Errors and Heresies by you so called, that is, unto the knowledge and acknowledgment of many worthy Truths, into the secret of which your souls (it seems) as yet never entred, which is the snare upon you to tearm them Errors and Heresies.

(f) For your sparing of me, I could be content you should spare me less if (less may be) then you do, upon condition you would not spare the Truth so much. But if your handling me, as you have done in your Epistle, be your sparing me, what would your inclemential and hard intreatings of me have been? Therefore you give testimony against your selves by this saying, that you are of that ge­neration of men, whose tender mercies are cruel: and who are men of this generation, you are informed most Authen­tiquely, Prov. 12. 10.

Book-sellers or Beacon-firers. §. XXII.

From these Premises we conclude, that we have justly accused you both of Blasphemy and Errour (a) and do by these Presents oblige our selves to make our charge good (b) before the Lord Protector and Parliament publickly and in print. And therefore you may proceed after your weak manner to vindicate your self, and recover the sequestred revenues of your Reputati­on, by some Writ or Act of Indempnity: (c) This is the sa­tisfactory advice and councel of,

Your plain dealing (e) Friends,
  • Luke Fawne,
  • Sam. Gellibrand,
  • Tho. Vnderhill,
  • John Rothwell,
  • Joshua Kirton,
  • Nathanael Webb.
Nov. 17. 1654.

Mr. Goodwins Animadversion, XXII.

(a) It is with your Epistle, like Premises, like conclusi­on. Neither is there reason to be found in the former, nor truth in the latter. I pray what is the Blasphemy, and what is the Errour of which you have accused me? Certain I am, that you have proved nothing of which you have accused me, to be either: nay you have not so much as attempted or levi­ed an argument to prove either. No, you have not so much as shewed, or declared in what word, phrase, clause or strein of the passage quarrelled by you, the Blasphemy or Errour, by you so called, lieth. The citation of the bare words of a Text of Scripture, is no eviction of an Error, or proof of Blasphemy.

(b) You talk of making good your charge: it were a wi­ser and more Christian undertaking, and more fecible of the two, to make your selves good▪ Can you wash a Blackamore white? Or can you prove darknesse to be light, or the night day? Then may you have some hope to make good your charge. If you can make it good, certain I am that you can do more then all the Angels in Heaven. It may be you think to ascend up into Heaven in a vapour, and to carry all before you with swelling words of vanity. This I confess is the lofty method of some of your Don-Teachers; who if they can but speak gloriously and confidently of their cause, and then wash it over with some slight colour of an argu­ment, which it may be terminates the sight of a partial or formal Reader, though it be as transparent as the air, to un­prejudic'd and intelligent men, think their atchievement to be greater then all applause; above all admiration.

(c) Here your Metaphorical eloquence passeth (I con­fesse) my intelligence. What you mean by your Writ or Act of Indempnity, though your selves possibly may understand, though I can hardly think this, yet I do not. But truly when you make your selves the sequestratours of the revenues of other mens reputations, you take an office and imploy­ment of no honour or credit at all upon you, unlesse you think those who are known amongst us, by the Title of [Page 72] Knights of the Post, to be persons of honour for their work sake. Certainly Sathan is the Sequestrator General of the re­venues of mens reputations, and imploies many under him. And what Seneca spake touching mens lives, vitae alienae Dominus est, quis-quis contemptor est suae, any man that des­piseth his own life, hath power over the life of another man, is as true in the point of credit and reputation. He that cares not to prostitute his own reputation, may at pleasure sequester the Revenues of another mans. But for the seque­stred Revenues of my reputation, I shall recover all in good time, and this with advantage, by an Act of Indempnity from Jesus Christ, which you will not be able to reverse. You will be turned out of your Office of Sequestration in that day.

(d) I know no advice or councel at all, that you have given me, unlesse it be implicitely, and by consequence: and thus you have advised me to beware of men of your principles and spirit. This advice I confesse is satisfactory, and I intend to take and follow it, as far as with a good con­science I can.

(e) If your plain dealing in your Shops, be like your plain dealing in your Letter, in case I were your customer, I would desire that you would deal roughly, not plainly, with me, because your plain dealing, upon that account, would be full of unrighteousnesse and untruth. But in as much as you give me to understand, that one of your Company understand­eth Latine, and the word planus, from whence the English word, plain, cometh, signifieth, according to the different quantity of the former syllable, in the Latine tongue, as well a crafty, jugling, dissembling mate, as a plain, honest, and open-hearted man.

[Vir planus, est fallax: sed aperto pectore, planus;]

It may be you were advised by him to the choise of the word, for the opportunity sake of the opposite signification of it, under the covert whereof you may act what part you please. But were you really, and not in complement, my plain [Page 73] dealing Friends, you would deal truly and plainly. [i. e. Honestly and Fairly] with me, you would acknowledge your un-Christian misdemeanours towards me, and adjust my reparations. In doing this you should be your own friends as well as mine: and plain dealing, in your sence, with your selves, you will find an higher point of Christianity, then the like dealing with other men; especially with those whom you count your enemies.

My Christian and worthy Friend and Brother in Christ,

I Came some few dayes since casually to understand, that there is one passage in my late Book, intituled Re­demption Redeemed, (possibly among many others of less of­fence) of so hard a resentment with you, that you judged it of very dangerous consequence, and have cautioned seve­ral persons (as some of themselves have reported, I know not how publickly, or unto how many) against the danger of it. Whether your intent was hereby to blast the credit of that one passage onely, or to render the Book it self as unsafe, or how­ever of no good consequence for them to read; I shal not too narrowly enquire into, much lesse determine. I acknowledg it to be far above my line, in the composure of a Book to be able to pre-apprehend or fore-see, what notions or expres­sions may possibly distaste, or provoke a spirit of prejudice and pre-occupation; or to deliver my sence at every turn up­on such tearms, as to leave no place or possibility for sinister constructions: But this I am able to avouch, as in the sight of God, who will shortly bring every secret thing unto judg­ment, that in the penning of that Book I was conscientiously studious and careful, to decline, as well in matter, as in words, whatsoever I apprehended likely to offend any man, further or otherwise then as the truth, even with the fairest and clearest delivery of it, is apt to offend those who are not disposed, or prepared in their judgements, to receive it. And I now am, and I trust alwayes shall be willing, and ready to do the best I can, to heal every mans offence taken at any saying or ex­pression in that Book, when I come particularly to under­stand the ground or occasion of it. I hear that within these few weeks there was another (whose Name I shall spare at present) who very reasonlesly, and without the least cause gi­ven, stumbled in the University Pulpit at Cambridge, at a­nother passage in the said book, where I give an account of my judgment concerning the fulnesse, freeness, & effectualness [Page 75] of the Grace of God. Notwithstanding, I had in some parti­cular & distinct explications of my self immediatly before, en­deavoured to remove the stumbling-stone (such as it was) out of his way; and had shewed him before this, how he might with a very good conscience, & with more honour to himself, have passed by that passage without lifting up his heel against it, but that I want such particularity of information about the carriage of the discourse, as I desire, & hope in due time to ob­tain. As for him, who Arch-Rabbi-like, concluded at once, & without premises, al those without exception that hold the Do­ctrines of general Attonement by Christ, and of a possibility of a final declining in such who ever believed, to be men Godlesse, Christlesse, Spiritlesse, Gracelesse, I shall at present onely advise him to lay his heart close to those two sayings of a wise man, Prov. 26. 12. and Prov. 29. 20. When I shall hear that he is throughly baptized into the Spirit of these Scrip­tures, I shall judge him a person worthy a reproof, when he offends. In the mean time, I judge, that He, who told it a­mongst news from Heaven unto the City, that Arminius his rotten posts were lately new painted, together with him, who not long after (diurnal-wise) told the same story over again to the same Audience, only in a more dismal Metaphor, in­forming them, that Arminius his Ghost was lately started out of his Grave, and walked; neither of them medling any further with the controversies. I judge, (I say) that these are men wise in their generation, and did well consider that the name of Arminius is the most forcible Engine (though made of nothing but air and wind) to batter the walls of those opini­ons, which they so cordially wish in the dust; and that should they have engaged any Scripture or Argument upon the de­signe, they had run an hazard of losing all that ground, or more, which they had reason to hope they had won, by draw­ing the pedigree of the said opinions, though most untruely, from Arminius, it faring with their credulous hearers ac­cording to the Proverb; The blind swallow many a fly.

But Sir, Concerning that passage in my late Book, upon the horn whereof you were pleased to tye a lock or bunch of hey, by way of signal unto your friends and others, to take heed of it, and to keep at distance from it; if my intel­ligence [Page 76] leadeth me to the right place: (as I suppose upon competent grounds it doth) as far as I am able with the most impartial eye I have, to see into it, it is so far from merit­ing the brand of ignominy, wherewith you have stigmatized it, that rightly understood and considered, it is as innocent and offenceless, as any saying that ever fell from your own mouth, in any of your Sermons. The passage (I presume) is this, page 335. of the said Book, I shall recite it verbatim. Yea (that which is yet more) I verily believe, that in case any such assurance of the unchangeableness of Gods love, were to be found in, or could regularly be deduced from the Scriptures, it were a just ground to any intelligent and considering man, to question their Authority, and whether they were from God, or no.

The reason of this saying I immediately subjoyne in these words, For that a God infinitely righteous and holy, should ir­reversibly assure the immortal and undefiled inheritance of his Grace and favour unto any creature whatsoever, so that though this Creature should prove never so abominable in his sight, never so outragiously and desperately wicked and prophane, he should not be at liberty to withhold this inheritance from him, is a saying, doubtless, too hard for any man, who rightly understands and con­siders the Nature of God, to hear. What there should be in either of these sayings, so much as lyable to any suspicion of an in­comportance, either with reason, or with truth, cannot enter into my thoughts to imagine, or conceive. The pile of the discourse is built and I cannot but presume regularly enough upon this foundation; that if any thing were found in those writings or books, known by the Name of, Scriptures, whe­ther in the letter of them, or in any expresness of conse­quence from them, (here justified or approved) of any blas­phemous importance against God, or any his Attributes, it were a just ground, at least to question, whether the said wri­tings were from God, or no. I suppose I shal not need to argue this principle, being so full of light in it self. The Holy Ghost himself teacheth us, that God cannot deny himselfe 2 Tim. 2.: and as certain it is, that he cannot blaspheme himself, nor yet au­thorize, inspire, or teach any person, or creature whatsoever, to blaspheme him; the blaspheming of himselfe being no­thing else but a constructive denying of himself, as is evident. [Page 77] Therefore what book or writing soever contains any thing blasphemous against God, I do not mean as simply report­ed, but as asserted and maintained in either, is not onely a just ground to question (which yet is all I affirm in the point) whether such a writing or book be of divine inspiration, or from God, or no: but even positively to conclude against them, that they are not. So then if there be any thing dan­gerous, or of suspicious consequence in either of the said passages, it must be this; that in the former of them, I sup­pose, and in the latter (constructively) affirm, that such an unchangeablenesse of the Love of God, as is mentioned in the former, and described (in part) in the latter, is of a blas­phemous import, and repugnant to those great Attributes of righteousness and holiness in God. Though the latter of the said passages recited, carrieth a sufficient light in it to satisfie any man (impartially considerate) concerning the truth of this assertion; yet the matter being of an high and sacred importance, I am willing and shall endeavour to give both unto your self, and others, somewhat a more full and distinct account hereof.

First then evident it is, that that unchangeablenesse of the love of God, which these passages speak of, and without a supposal whereof the common Doctrine of Perseverance, against which I here argue, cannot be maintained, in the for­mal and proper notion of it supposeth, that if ever God once truly loveth a person, it is unpossible, that upon any occasi­ons or interveniences whatsoever, he should hate him af­terwards.

Secondly, Every whit as evident it is, that such a supposi­on or notion as this, supposeth, that in case a person hath once, or at any time, truly believed, suppose in his youth, (under which condition he must needs be beloved by God) though the very next hour or day after such his believing, he should fall into wayes of sin, wickednesse, disobedience, rebellion against God, and should without repentance or re­morse continue in these abominations, adding drunkenness to thirst from time to time, for 10. 20. it may be 40. 50. years to­gether, and to his last breath, yet God all this while truly lo­veth him, and remaineth unchanged in this his affection to­wards [Page 78] him; and consequently loveth him with the same love; as great, as rich, as dear, under all these horrible pollutions, and most accursed abominations, as he either would, or could have loved him with, in case he had all this while walked in the greatest innocency, and uprightnesse of heart and life before him. Now then this is that which I affirm; that to attribute such an unchangeableness of love unto God, as this, which maketh him to love an obstinate and obdurate sinner, a wor­ker of all manner of abominations, with the same affection wherewith he loveth a just, holy, and good man, a worker of all righteousnesse, is of a blasphemous import to those glo­rious Attributes of his, his Righteousness and Holiness. For if the case were thus with God, should not the world have cause to demand▪ with those in Malachy, Where is the God of judgement? Mal. 2. 17. Or what is there, or can there be, of a more diametrical opposition unto righteousnesse, then equally to respect and love the most unrighteous with those that are most righteous? or unto Holiness, then to honour those that are most polluted and abominable, as much as those that are holy?

Nor can you here pretend, that I wrong your Doctrine of Perseverance to the value of the least hair on your head, by making it a Patronesse and Protectrix of such an unchan­geablenesse of love in God, as that now represented: because evident it is, that without such an unchangeableness supposed, the said Doctrine will neither have footing nor foundation to support it. For though you and others, Patrons of this Doctrine, understand your selves, and be-friend your Do­ctrine better, then to express or represent it unto the world, in those black and dismal colours, wherewith I have now drawn the pourtraicture of it, or to describe the unchange­ableness of love in God, which must be the Basis and Pillar of it, in such tearms as it hath been described by me: yet there is nothing more pregnant and notorious, then that your soft and silken, and most tender expressions of it, be­ing regularly, and according to the exigencie of truth, in­terpreted, and drawn out of these collusive involutions, amount every whit to as much, or more in deformity and A theologicalness of notion, as any expressions used by me [Page 79] do import. For certain it is (nor do I remember that I ever met with a denial of it, amongst the greatest Defenders of your Faith, in the point of Perseverance) that he that truly believeth, may possibly fall, and that within a very short time after this his believing, into the greatest and foulest sins that the nature of man is lightly incident into, as drunkenness, adultery, murther, envy, malice, covetousness, oppression, idolatry, &c. yea, and from the time of his first falling into them, may continue and hold on in the practise of them for many years together, yea possibly to the very approaches of death, without repentance. Onely you teach indeed, but by humane, not divine inspiration neither, that such persons (I mean, once believers) in case they fall into such sins, as those now mentioned, or the like, yet never miscarry in the great businesse of Salvation, but by an high hand of Grace from God are always brought back unto repentance before their death: However, upon the former supposition, it clear­ly follows, that your Doctrine of Perseverance cannot stand, without the rotten prop of a Supposal of such an unchan­geableness of love in God, which is palpably, and in the eye of a very ordinary understanding, of an highly disparaging, and blasphemous import to his Righteousness and Holiness. In what sence the Scriptures hold forth an unchangeableness in God, and so in all his Attributes, and particularly in his Love, I declare once and again (upon occasion) in my late Book of Redemption, page 63, 64. And again, page 278, 279. and page 205, 206. &c. Elsewhere (as viz▪ page 318, 319. and p. 330. &c.) I demonstratively prove your Doctrine of Perseverance to be at open and manifest defiance also with another great Attribute of God, his Wisdom. Yea, when I look narrowly into the purport and tendencies of this your Doctrine, I cannot over-rule my thoughts, but that they will be very jealous, that it is accessary to far the greatest part of those abominations at this day raging amongst us, Antino­mianism, Enthusiasm, Familism, of the dangerous and vile opi­nions and practises of those called Seekers, and of those bred of the dregs and retriment of all these, the Ranters, and gene­rally of all the coolings, declinings, backslidings, and of all other foul and sad miscarriages amongst Professors.

[Page 80]Sir, I have looked upon you as the glory of the London Ministery, and do so still, notwithstanding the contest of your judgment against mine, about the Doctrine of Redemption, and the questions relating hereunto. Yet give him leave, who is possibly looked upon by you, as by many others, as the reproach and shame of this Ministry, to say this unto you, that those two opinions, the one of a peremptory perso­nal Election from Eternity, the other of a peremptory and necessitated perseverance of the Saints, genuinely interpret­ed, do (upon the matter) wholly dissolve the usefulness and necessity of your Ministry; the former in relation to per­sons yet unconverted; the latter, in respect of Beleevers. For first, if there be a certain number of men peremptorily designed by God to Salvation, all others as peremptorily ex­cluded, what need either the one, or the other, regard ei­ther your Ministry, or any other mans? The former, shall be infallibly and irresistibly converted, and so saved, whe­ther you or any man else, preach the Gospel unto them or no. If so, Fortis ubi est Ajax? where, or what is the neces­sity of the greatest Preacher under Heaven, in respect of them? The latter, notwithstanding all the possible relief that you by your Ministry can afford them, will, and must inevitably perish. Yea all the good that you are capable of doing unto these by your Ministry, is onely to help them deeper into Hell. Secondly, if those who already beleeve, shall certainly, and against all possible interveniences perse­vere in faith unto the end, what if the Ministry of the Gos­pel, and they, were quite parted; They should run no haz­ard of losing their Crown hereby. This great Truth, viz. that your Doctrine of Perseverance frustrates the Ministry in reference unto the Saints, I prove at large (and I suppose beyond all reasonable contradiction) Page 301. 302. 339. &c. of the book formerly mentioned: Where also I tear in pieces the Fig-leaf of that pretence, that the Ministry of the Gospel, notwithstanding the perseverance of the Saints be supposed absolute and unfrustrable, is yet a means for the effecting or procuring of it.

But Sir, concerning the passage recited, wherein you pre­tend to finde so much danger, that you judge it necessary to [Page 81] arm your Friends with a Religious caveat against it, I veri­ly beleeve, that there is scarce any Page in any of those books which either you have published in your own name, or Li­censed for others, but I could quarrel with somewhat there­in, at as good a rate of ingenuity, if I judged the ingage­ment worthy of me, as you have done at that passage of mine. Yea and wring every whit as bad blood out of the nose of it, as you have forced out of mine. But for over­sights, hard expressions, or doubtful passages in other mens writings, otherwise then for the necessary defence of those Truths which God hath stir'd up my Spirit to plead and pro­tect, I have neither time, nor mind, to take any such cognisance of them. Concerning my own writings, so far as I find them justifiable for matter of truth, and defensible, I shall (God willing) pro virili, stand up to maintain them against all Opposition and Detraction, as fast as I shall come to understand what exceptions are taken against them. What shall reasonably and in a Christian manner, be ex­cepted against any thing, I shall make no Apology for, but with a spirit of meekness own the oversight, and onely en­deavor the rectifying. In case unjust Opposers shall rise up too fast, or prove too many in number for me, I must then be content to edecimate, and turne my self onely to those, that are counted Pillars, and leave Punies-either to share with them in such answers and satisfactions which shall be given unto them, or otherwise to take their pleasure in fly­ing upon the wings of their own wind. Sir, I cannot sus­pect a want of so much civility in you, as to deny water un­to those for the washing of their faces, who are bemired, though casually, and by their friends: or that the publish­ing of these few harmless lines in order to my purgation, will be matter of offence in the least unto you. Thus desiring, that the Father of Lights will give both to you and me, and all others that desire to serve him faithfully in the Gospel of his dear Son, light and not darkness, for our vision; I take my leave, and rest

Yours with a perfect Heart to serve you
in our Great Redeemer,
J. G.

Mr. Joseph Caryl's Answer, to Mr. John Goodwins Letter.

SIR,

I Suppose you Printed and Published your Book with a willingnesse that it should be read and considered by all men, and knew also, that your opinion therein asserted concerning Universal Redemption, and falling from Grace, hath been (as still it is) opposed by very ma­ny. For my own part I plainly professe to you, that I have (according to my measure) held forth and main­tained the contrary Doctrines, not onely before I saw your Book, but before ever I saw your face; and so I judge my self bound to do, (as I have oppertunity) till I see ground to change my opinion, which as yet I do not, no not by what I have found in your book.

As for that particular Passage of it, which you say I have stigmatiz'd with a Brand of Ignominy, as also caution'd my friends about it; what you mean by stig­matizing I apprehend not: All that I have said of it, hath been but a manifestation of my dislike of it, or that it is an argument of your highest confidence, that the truth, in that point to which it relates, is on your side. Now truly Sir, if you call this stigmatizing it with a Brand of Ignominy, I know not how to take it off, not­withstanding all that you have written in vindication of it, in the Letter you were pleased to send me.

And whereas you intimate your purpose to Print that Letter, it shall (I hope) be no trouble to me (unlesse for your sake) if you do so. Onely give me leave to caution you as a friend, to consider well both with your [Page 83] self, and with your friends. Whether it be so comely or you to discover such an eagernesse in this cause, that you cannot contain your self from publishing in Print, what is spoken in private discourse among Friends, concern­ing this, or other Passages of your Book. The Lord lead us into all truth, and teach us how to walk in Love,

Yours in the truth to serve you, in
all Offices of Gospel Love.
Joseph Caryl.

Post-Script 1. To be read in Page 42. line 23. after these words. Mr. Horn?

And why do you not demand of your Committee-man George, (otherwise called Doctor Kendal) another of your three worthies, why he hath not as yet answered Mr. Bax­ter, who (in your phrase) hath charged him home to the life, or rather (indeed) to the death of those foppish opinions and conceits of his, which he encounters with as much ease, and with like success, as the fire doth the dryed stubble? Yea why doe not you ask your third Committee-man, and Champion, Joseph, why he hath not answered the same Mr. Baxters Epistle, wherein he very gravely and Christi­anly, yet roundly and smartly enough, expostulates with him for helping into the world, and this with approbation and applause, such a book, which well deserves to be hissed out of the world with indignation?

Post-Script 2. To be read in Page 47. line 10. after these words, So still.

Yea there are such things found, and have been disco­vered by others, as well as by my self, especially by Mr. Baxter and Mr. Hora, in the writings of the three additio­nal members of your Committee, which, according to the terms of your own regulation (mentioned §. 12. of your Letter) render them signally unmeet for a superintendency over the Press. Mr. Baxter well nigh all along his Reply to Mr. Kendals Digression, page after page, evinceth him to be a man destitute of the truth, void of judgement, &c. in ve­ry many things delivered by him in the said Digression. And for Doctor Owen, Mr. Horn hath in a just volume discover­ed his incompetency in the same kind.

FINIS.

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