Sion-Colledg visited. Or, Some briefe animadversions upon a pamphlet lately published, under the title of, A testimonie to the truth of Jesus Christ, and to our Solemne League and Covenant, &c. Subscribed (as is pretended) by the ministers of Christ within the province of London. Calculated more especially for the vindication of certaine passages cited out of the writings of J.G. in the said pamphlet, with the black brand of infamous and pernicious errors, and which the said ministers pretend (amongst other errors so called) more particularly to abhominate. Wherein the indirect and most un-Christian dealings of the said ministers, in charging & calling manifest and cleere truths, yea such as are consonant to their own principles, by the name of infamous and pernicious errours, are detected and laid open to the kingdome, and the whole world. / By the said John Goodwin, a servant of God and men, in the Gospel of Jesus Christ.

Sion-Colledg visited. Or, Some briefe animadversions upon a pamphlet lately published, under the title of, A testimonie to the truth of Jesus Christ, and to our Solemne League and Covenant, &c. Subscribed (as is pretended) by the ministers of Christ within the province of London. Calculated more especially for the vindication of certaine passages cited out of the writings of J.G. in the said pamphlet, with the black brand of infamous and pernicious errors, and which the said ministers pretend (amongst other errors so called) more particularly to abhominate. Wherein the indirect and most un-Christian dealings of the said ministers, in charging & calling manifest and cleere truths, yea such as are consonant to their own principles, by the name of infamous and pernicious errours, are detected and laid open to the kingdome, and the whole world. / By the said John Goodwin, a servant of God and men, in the Gospel of Jesus Christ.

Sion-Colledg visited. Or, Some briefe animadversions upon a pamphlet lately published, under the title of, A testimonie to the truth of Jesus Christ, and to our Solemne League and Covenant, &c. Subscribed (as is pretended) by the ministers of Christ within the province of London. Calculated more especially for the vindication of certaine passages cited out of the writings of J.G. in the said pamphlet, with the black brand of infamous and pernicious errors, and which the said ministers pretend (amongst other errors so called) more particularly to abhominate. Wherein the indirect and most un-Christian dealings of the said ministers, in charging & calling manifest and cleere truths, yea such as are consonant to their own principles, by the name of infamous and pernicious errours, are detected and laid open to the kingdome, and the whole world. / By the said John Goodwin, a servant of God and men, in the Gospel of Jesus Christ.

Table of contents

Title page

Sion-Colledge visited.

Errata.

[Page]

[Page]

Sion-Colledge visited.

IT is a sad Observation, but full of truth; that Religion never had greater enemies, than those of her owne house; yea then those, who were pretenders in the Highest to her Advancement. When a Commoditie is ingrossed, and brought into few mens hands, it is so much the more like to suffer, to be adulterated, and imbased. It was never well with Christian Religion, since the Ministers of the Gospell, (so called by themselves, and so reputed by the generality of men, for want of knowing, and considering better) cunningly vested that priviledge of the Church, of being the ground and pillar of Truth, in themselves; claiming Nebuchadnezzars prerogative amongst men, over the Truths of God; whom he would, he slew, and whom he would, he kept alive: and whom he would, he set up, and whom he would, he put down Dan. 5. 19.

There came lately out of the Presse a few papers, stiling themselves, a testimonie to the truth of Jesus Christ, and pretending to a subscription, by the Ministers of Christ within the Province of London. I wish, for these Ministers sake, to whom (I appeale to him, who searcheth my heart and reines) I wish nothing but good, and for the truths sake also, that I could conceive the impudence or boldnesse of any man, so great, as to present them in print unto the world for the Authors, or Subscribers of such a piece of weakenesse (to forbeare words of more provocation, though of truth) without their knowledge, or consent. I should be enabled by such an apprehension, both to maintain in my selfe (at least for a time) those honourable thoughts of their persons, which (my witnesse is on [Page] high) I have alwayes unfeignedly laboured to doe, though still opposed by themselves, in my way; as also to comfort my selfe over that Religion, wch they, & I, Joyntly professe, that it should not suffer upon any such terms of disadvantage & dishonour, wch those papers, if ever owned by the persons, whose names are subscribed to them, are like to expose it unto. The image and superscription stamp'd upon the piece, and the men, (especially some of them) whose Names are affixed, if not enforced, to it, are so unlike and contradictious the one unto the other, that being not able to found an act of judgement or conjecture, who should be the Author, or Authors of it, upon both joyntly, I am in some streight, on which hand to leane; whether to judge & conclude any of those learned and pious men, whose Names are subscribed, or those weake and unworthy ones, whose image and superscription the piece beareth, for the Authors of it.

But that neither Dr Gouge, nor Mr. Calamy, nor Mr Case, nor Mr. Cranford, nor any of those great Names of men, which parallel with these, were either the Authors, or Subscribers of the said Pamphlet, these considerations (me-thinks) should be sufficient demonstrations unto any man.

1. The very title it selfe, and that in the first and principall part of it, contradicts the tenour of the Booke, and that in more places than one. The title pretendeth thus (in the first words of it) A testimonie to the Truth of Jesus Christ. Whereas the Booke it selfe, testifieth against the truth of Jesus Christ, viz. by numbring the precious Truths of Jesus Christ, amongst infamous and pernicious errours. Witnesse 1. page 5. where this assertion, that no writing whatsoever, whether Translations, or Originalls, are the foundation of Christian Religion, is made an infamous and pernicious errour. For is not this a cleer Truth of Iesus Christ, and asserted (in part) in terminis, (but with fulnesse of evidence otherwise) by the great Apostle, where he saith, that other foundation can no man lay, than that is laid, which is Iesus Christ 1 Cor. 3. 11.? Except Iesus Christ be transubstantiated into inke and paper, no kind of bookes or writings whatsoever, neither Translations, nor Originals, can be (in the Apostles sence) any foundation of Christian Religion. Againe, is it not a precious Truth of Iesus Christ, that no act of man whatsoever is any foundation of [Page] Christian Religon, the Apostle affirming (as we heard) that other foundation can no man lay, but Iesus Christ: and yet the denyall of the act of man to be a foundation of Christian Religion, (as viz. the believing of the English Scriptures▪to be the Word of God) is by the said book (pag. 5.) rank'd amongst infamous and pernicious Errours? The Scriptures indeed or the word of God, are (in a regular sence) the foundation of Christian Religion: but to believe them to bee this foundation, cannot be the foundation it selfe, but only a superstructure, or building upon it. So that it is only the deniall of a superstructure to be the foundation, which is charged by this learned Province of Subscribers to be an infamous and pernicious Errour against the Divine Authority of Scriptures. More instances of this kind, by the light whereof the palpable interfeerings between the Title, and the Booke it selfe, may be cleerly seen, we shall have occasion anon to observe. And is it not a very hard piece of beliefe, to thinke that learned and pious men, should so far forget themselves in the body of their Book, as to break the Head and title of it?

2. In the latter part of the said title, in these words, and to our solemne League and Covenant, there is too little good sence to answer the worth and parts of the men mentioned. For what can reasonably be meant, by a testimony to our Solemne League and Covenant? Do they meane, that in the Booke it selfe, they give the same Testimony to their Solemne League and Covenant, which they doe to the Truth of Iesus Christ? Though the truth is, that it is a very poor and empty testimony given to the Truth of Iesus Christ, to make infamous & pernioious errors of what opinions, assertions, & Truths, they please, without any manner of conviction. To cry out: It is not meet that such, or such opinions should live, or be tolerated (as if life and toleration were an heritage appropriate, and belonging of right to their opinions only, how inconsistent soever either with reason, or with Truth) is little better testimony to the Truth of Iesus Christ, than that deportment of the Jewes was unto Moses, when they cryed out with a loud voyce, stopping their eares▪ and ran upon Stephen with one accord, to cast him out of the Citie, and stone him, Acts 7. 57. But I trust their meaning is not, that they intend by their Booke, as solemn and Sacred a testimonie to their League and Covenant as they doe to the Truth of Jesus Christ: 1. To assert the worth & excellency of it with as high an hand, with as much zeale, vigour, and vehemency of [Page] spirit, as they intend to the Great Truths of Jesus Christ, though they make no difference (in words) between the one, and the other. For otherwise, the solemne Covenant they speake of, being onely matter of engagement, not of assertion or opinion, I know not what testimony it is capable of: unlesse they will call a regular, full, and through observation of it, a testimony unto it: which is a testimony (if testimony it be) unpossible to be rendered unto it in this, or in any other booke, or writing whatsoever; the best part of this testimony consisting in going before one another in a reall, not verball, reformation. But what it is they meane, or would have others to conceive they should meane, by calling their piece, a testimony unto our Solemne League and Covenant, I solemnly and seriously professe is above the reach of my understanding, or learning, reasonably to imagine. Have I not then reason to doubt, whether any of those men of renowne, and not rather some petty Scribe, was the Compiler of it?

3. Whereas to amplifie and enrich their Title, they adde (over and above the former expressions, of a Testimony to the truth of Jesus Christ, and, And to our Solemne League and Covenant) these words: As also against the Errours, Heresies, and Blasphemies of these times, & the Toleration of them; I submissively demand of them, whether there be any thing more, any further matter of consequence held forth in these words, above what was contained in those first words, A testimony to the Truth of Jesus Christ. If so, I desire to know where, or in what part of the booke, they give testimony unto the Truth of Jesus Christ? and again; where, and in what other part of it, they give testimony against Errours and Heresies? I can finde no other Testimony given in it to the Truth of Jesus Christ, but onely that (which I confesse is very unproperly so called) which stands in a citation of certaine passages, or sayings out of other mens writings, imperiously sentenced for Errours and Heresies; as if the Chaire of Papall infallibility were of late translated from Rome to Sion-Colledge. If not, they shall doe honestly and well in the next Impression of the booke, (though it had been more honesty to have done it in the first) to leave out of their Title, the false flourish, of, A testimony to the Truth of Iesus Christ, as also those words, And to our solemne League and Covenant (there being no such thing in all the booke, as any testimony thereunto) and [Page] content themselves onely with calling it, A Testimony against Errors and Heresies, onely mollifying it with this soft and Christian explication [as we count and call Errors and Heresies.] For certainly there are in these papers, that are so called, Errors many, and Heresies many; which yet have nothing of the nature, but onely the names of both. So then these words in the Title, As also against errors, &c. being so meerly and broadly tautologicall and empty, are a ground of conjecture unto me, that the men prenamed with their compeeres, are wholly innocent from the offence committed in making the book.

4. Whereas the Title is yet further extended by the addition of these words, And the Toleration of them; which is a meere nonens, a thing not in being, I cannot conceive that the judgements or parts of the said persons should so farre faile them, as to appeare in print, and that [...], with a testimony in their pens against that, of which God made the world; I mean, nothing, or that which is not; I might further adde, nor is ever like to be. For if a captious pen had the expression in hand, it would finde no difficulty at all in carrying it into such a sense, which would import a calumniating insinuation against the Parliament, as if they were so inclinable to grant an universall Toleration of all Errors, Heresies, and Blasphemies; that unlesse they were counterbalanced with the feare of displeasing these mens zeale, burning so vehemently in opposition thereunto, there were no other means under heaven to take them off from it; yea it may not without some ground of probability be conceived; that the Authours of these papers proclaime so loud their enmity against Toleration, to make the friendship of all lukewarme and formall professors round about them (being the great bulk of the Kingdome) who know not what to doe, what shift to make for a Religion, if the State be not mercifull unto them in providing one or other for them. But as farre as yet I have understood, or doe for the present apprehend the Genius or temper of the Parliament, in reference to an universall Toleration, I have reason to judge them by many degrees further from it, than to stand in need of the importune heat of these men, to quench their inclinations to it.

5. The Book it selfe being every whit as capable of bearing the Title of, A testimony against Truth, sound and orthodox opinions, [Page] as▪ against Errors and Heresies, (as hath already, in part, and will more fully appeare hereafter) it is a peece of Incredibility to me, that men of that note and interest, of which the persons named, with severall others of the same line, are known to be, should so prevanicate with their respective reputations, as to prefix a single-coloured title before a parti-coloured book.

6. Whereas all the Errors mustered together in the book, are said (in the title page) to be collected out of their Authours own books alledged in the margine, and yet (in faire and full contradiction hereunto) are said page 2. to be the very dregges and spawn of those old accursed Heresies, which have been already condemned, dead, buried, and rotten in their graves long agoe, and are now by evill men and seducers, raked out and revived (by which this present generation however is fairly acquitted from being the authours of them, Revivers being no Authours) I cannot so farre undervalue the worth of the persons named, as to judge them conscious of so grosse an oversight, or (consequently) interessed in the composure of the piece.

7. Whereas the subscribers of the book, stile themselves (in the title page) not partitively, some of the Ministers, but collectively, The Ministers of Christ within the Province of London, there being to my knowledge, several Ministers of Christ within the Province of London, and those not of the abhorred order of Independency neither, & yet commensurable too, both for parts & worth, with the tallest of the subscribers, though not equall (it may be) to some of them in Church livings by two or three, for whom God (it seemeth) hath provided a better thing than to suffer them to fall into the snare of so unworthy a Subscription, I must dispense very farre with my thoughts concerning the goodnesse of the consciences of the men I have named, wth their fellows, to judge them so much as acquainted with the first page of the book. I cannot so farre suspect their skill in Grammar, as to suppose them ignorant of the difference between some of the Ministers of Christ, and, the Ministers of Christ (simply,) nor would I willingly suspect the goodnesse of their consciences so farre, as to to think they would wittingly, and only to ferve a turn, as viz. to make the concurrence seeme the greater and more entire in the eyes of their simple ones, write the one, when as the truth would onely beare the other.

8 Whereas they intitle their book, A Testimony to our solemne [Page] league and covenant, and pag. 28. acknowledge, that neither is this, nor any other Oath otherwise to be interpreted, than according to the common, plain, and true Grammaticall sense of it, confident I am, that according to such an interpretation as this of the said Covenant, they have not done any thing at all in a regular and due pursuance of it in this piece, but severall things most notoriously and palpably against it, and with the violation and breach of it.

First, all they can with any tolerable colour pretend to be here done in pursuance of their Covenant, may be recall'd to these two heads. 1. That which is pretended to be done in order to the extirpation of Errors, Heresies, &c. 2. Their pleading for Presbyterian government. Now (for the first) that here is nothing done in any regular or due way for the extirpation of Errors, Heresies, &c. is evident: For what is it they doe in order hereunto? To scrapple together a few sayings, or passages out of severall mens books here and there, without taking any notice, or giving any account of their true sense and meaning in them; yea, and some of these as faire, cleare, obvious Truths, as ever themselves delivered any; yea sometimes to falsifie their sayings, by leaving out some materiall words in the bodies of them▪ and onely to clamor and cry out upon them, and call them, horrid and prodigious opinions, (as pag. 23.) infamous and pernitious errors, (as pag. 5.) the very dregges and spawn of those old accursed heresies, &c. (pag. 4.) Antiscripturisme, Popery, Arrianisme, Socinianisme, Arminianisme, &c. (as pag. 33.) I say onely, to poure out floods of such reproachfull and foule language as this, upon mens sayings or opinions, without so much as levying one word of an argument against them to convince the Assertors or maintainers of them, or without answering so much as any one reason or ground, upon which they build such assertions, is a course and practice, not onely irrelative altogether to the extirpation of Errors and Heresies, but very pertinent & proper for the further propagation and radication of them. For when men shall speak evill of that, as an Error, or Heresie, against which they have nothing of moment, or which is solid, to oppose, the Assertors may very reasonably suppose, that they speak this evil of it, not out of judgment, as knowing it to be an error, but out of affection only, not being willing it should be owned for a Truth. In which case they cannot lightly but be further confirmed in their error (if error it be) than before.

[Page]Again 2o. when men shall rend or teare a parcell of words out of the body of a large and entire Discourse, which may probably carry some face or appearance of an hard or unsound saying, which notwithstanding by the Authors explication is reconciled, made fully and fairly consistent with the Truth, without so much as mentioning or intimating the Authors explication of himselfe in these words, and then to insult and stamp with the foot, and cry out, Error, Heresie, Blasphemy, Anti-scripturisme, Arminianisme, and I know not what, will any man call this a way, method, or means, for the extirpation of Error and Heresie? and not rather a direct course to harden and strengthen men in both?

3. When men for want of such sayings, which are erroneous and hereticall indeed, in the writings of such men, whom their carnall interests call upon them to expose, to the uttermost of their power, to the publick infamy and reproach of being counted Erroneous and Hereticall; shall pitch upon such passages and sayings for their purpose, not which are ambiguous, or of a doubtfull interpretation, and so capable of a sinister or erroneous sense, as well as of a good, but which are pergnant and generally acknowledged truths, yea and fairly consistent with their own principles; I referre to the judgements and consciences of all men, who lye not under the sad judgement of selfe-condemnation, whether there be any thing regular, or of any probable tendency in this, for the extirpation of Errors and Heresies; and not rather much, which directly tends to the further radication of them. They acknowledge and professe unto the world, (pag. 28.) that they still stand as firmly engaged to the reall performance of their covenant with their uttermost endeavours, as at the first taking of it. I appeale to their own consciences; let these judge, whether barely to cite a few mens sayings, and severall of these rationall, orthodox, and sound (according to their Authors sense and explication) without so much as shewing or pointing, where, or in what part of these sayings, the supposed error should lye, be the utmost of their endeavours for the extirpation of Errors and Heresies. If it be, then are they most unworthy their places in the Ministery: if it be not, then are they covenant-breakers by their owne confession. And whether the Authors of the Subscribed piece now under examination, have therein done any more, than what hath been now mentioned in order to the extirpation of errors & heresies, [Page] I am freely willing to make themselves Judges.

The night is too farre spent for them to think, that men even of ordinary judgement or consideration, will now measure or judge of Error and Truth, onely by their Magisteriall votes, or imperious decisions, either because they are a multitude, or because they lay claim to Moses Chaire, calling themselves, the Ministers of Christ. Indeed when it was midnight, the grosse darknesse of Popish ignorance and superstition as yet spread upon the face of the nation, it was enough for a Province of Priests, or Clergy-men, gravely met together in the Name and Authority of their sacred Unction, to stigmatize what opinions they pleased, for Errors and Heresies, and so to render them uncleane, and not lawfull to be received or beleeved by their blinde Proselites. But the Day-spring from on high hath now (blessed be God) visited this nation, and men have put away those childish things from them, to beleeve as the Church (i. as the Clergy) beleeveth: to call Error, whatsoever 52. Church-men, though in conjunction with threescore Church-livings, or more, shall baptize by the name of Error: to build their Faith, and soul-provisions for eternity, upon the sandy and slippery foundations of the judgements (or affections rather) of such men, who have put the stumbling-block of their iniquity, (I mean this present world, and self-interests) before their faces. These things considered, evident it is, that the Architects of the building called, A Testimony to the truth of Jesus Christ, &c. have not laid so much as one stone aright in all this pile, for their purpose of extirpating Errors or Heresies. Therefore, as to this point, they have done nothing at all in pursuance of their Covenant, but several things (as hath been shewed) to the violation of it. The Covenant bindes them to endeavour the extirpation of Errors and Heresies: and they have endeavoured, or at least directly acted towards, the establishment and further rooting of them.

Secondly, neither have they pursued their Covenant (according to the plain and true Grammaticall sense of it) in pleading as they doe for Presbyteriall government. For first, it is the Assertion and Confession of that great Hyperaspistes of this government, Mr. Edwards, that the Covenant of the Kingdomes doth not tye us to the government of the Church of Scotland Antap. pag. 259.. If not so, hardly then to Presbyteriall Government. And secondly, whether he had confessed it [Page] or no, the truth it selfe hereof had been never the further out of the way. For certain it is, that there is not so much as any one syllable, word, clause, or sentence in it, by which, according to the plain and true Grammaticall sense, it engageth any man to the contending for, or endeavouring of Presbytery. Presbyterian Government is but Apochrypha in respect of the Covenant. And though with Magisteriall confidence enough they conclude (but without premisses) pag. 24. that Presbyteriall government (truly so called) by Presbyteries and Synods, is that Government which is most agreeable to the minde of Jesus Christ revealed in the Scripture, yet as if their consciences had not taken the expression well at their hands, by that time they come to page 34. they abate of their former reckoning halfe in halfe. For here, speaking of the Government they had declared for, which (say they) we CONCEIVE to be most agreeable to Scripture. But upon these termes, they that should declare for the Independent government conceiving it to be most agreeable to the Scripture, should pursue their engagement by the Covenant, every whit as much as they. Therefore in whatsoever they say or plead in their Testimony for Presbyterial government, they do nothing at all in any pursuance of their Covenant, according to the plain and true Grammaticall sense of it, but only in pursuance of such an interpretation or sense of it, which lying most commodious for their honour, profit, and ease, hath by the mediation of their affections, prepared it selfe a way into their judgements, and hath there obtained the preheminence above all others: it being very incident to men, to suppose (as the Apostle expresseth it) gain, godlinesse. 1 Tim, 6. 5. i. in all matters of question and dispute, to judge that most agreeable to the minde of Jesus Christ in the Scriptures, which is best consisting with worldly ends. So that howsoever they flourish in the front of their book, as if they meant to give such an high and honorable Testimony to their Solemne league and Covenant; and again in the reere, as if they had accordingly avouched that Covenant which they have sworn to God, Pag. 34. in this piece; yet the cleare truth is, that their flourish, is all their fight; they have not struck so much as one stroke with their pen in any legitimate or direct prosecution of their engagement by it.

And though it had been no great work of super-erogation in case they had done ten times more than now they have, of such a tendency and import, especially upon such a goodly frontispiece [Page] of pretence, being also numerous enough (if not many to spare, and of super-abounding abilities for such a worke yet had they not violated this their Covenant, and that ten times over, yea and this in the most notorious and shamelesse manner (in stead of keeping it) they had consulted much better both for their credits and consciences, than now they have done. The truth is, they have made more breaches upon their Covenant in this little piece, than can readily be brought to account, or ranged into form. For how often doe they dissemble and prevaricate with their professions? And again, after all their shamelesse and most notorious prevarications, and unconscionable dealings, how doe they in the close wipe their mouthes (with you know who,) professing that all that they had done was in the integrity of their hearts to discharge their dutie conscientiously, in appearing for God, his Truth, and cause of Religion. (p. 34.) But

1o. Was it in the integrity of your hearis to discharge your duty conscientiously, that you charge him with errors against the divine authority of the Scriptures (as you doe page 5.) who you cannot but know hath bent himselfe with the uttermost of his endeavoure for the vindication of their Divine Authority, yea and who you have reason to judge hath laboured in this argument, as much, if not more, and this with as much faithfulnesse, as any of you all? How did not your hearts smite yo in drawing up this bloody charge against him, lest that very book of his, which you had in your hands when you did it, and which you cite in your margine, should rise up in judgment against you in the great day, considering that your consciences could not but tell you, that he had dealt faithfully, throughly, and sincerely, in pleading the cause of the Divine Authority of the Scriptures therein? Is this your reall Reformation, to cry out Midnight when the Sunne shines in his might upon your faces?

2. Was it to discharge your duty conscientiously, that you cite some of my words barely, suppressing (craftily) my sence and explication of them, being neer at hand, as you do twice (for failing in your wickednesse) pag. 5. of your booke? Or doe I not, plainly, cleerly, and distinctly enough, declare unto the world (in my Treatise concerning the Divine Authority of the Scriptures) in what sence I hold the Scriptures, whether Translations, or Originalls, to be the word of God, and consequently the foundation of Christian Religion, [Page] and in what not? Let the 13th and 15th pages of my said Treatise be look'd upon. Therefore for these men, to cite these words from my pen, Questionlesse no writing whatsoever, whether Translation or Originalls, are the foundation of Christian Religion, which cleerly relate in the passage where they stand, to a sence a little before explained; without citing, or so much as intimating those other words of mine, wherein (in a true and orthodox sence) I assert them to be of Divine Authority, and none other but the word of God Divine Authority of Ser. asserted, p. 13. with more to this purpose) can it be by the mediation of any charity whatsoever conceived, to be any other appearing for God, his truth, and the cause of Religion, than theirs was, who appeared before Pilate to testifie against Christ, that hee should say, I am able to destroy the Temple of God, and to build it in three dayes Mat. 26. 61.?

3. Was it in the integrity of your hearts, and to discharge your duty conscienciously, &c. that you must needs make it an Errour or Heresie (as you doe, page 12.) to say, that it were a needlesse thing for Sathan to blind the eyes of naturall men, lest the light of the glorious Gospell of Jesus Christ should shine unto them, if they had not eyes to see, and to receive this glorious light of the Gospell, when it was declared unto them? Is this to appeare for God, or his truth, to appeare against evident reason, yea common sence it selfe? Is there any need of charging a stone, that it doe not speake; or a deafe man, that he doe not hear; or a blind man, that he doe not see? Must we needs speake nothing but non-sence, and inconsistencies, to be free from Errours and Heresies? Is this the Suprcma lex in the Republique of Presbyterie?

4. I beseech you, Brethern, answer candidly, and in the integrity of your hearts, where, in what phrase or clause, of the period insueing, lies the Errour, or Heresie; for you charge it with one, or both, pag. 12. If God should not make men capable of believing, I meane, indue men with such principles, abilities, or gifts, of reason, judgment, memory, understanding, by the diligens improvement whereof, they might come to be convinced of a willingnesse or readinesse in him to receive them into grace and favour, upon their Repentance and turning to him (upon which conviction, that Repentance and turning unto God, which we speak of, follows) they which are condemned, would have their mouths against Gods proceedings with them thereunto, and furnished with an excuse? The period (setting the parenthesis aside, which I suppose is innocent) is but one plaine hypotheticall or connex proposition. Now [Page] though I confes that consequences in such propositions may be weak and false, as well as categoricall assertions; yet amongst all the olde accursed Heresies, so long since condemned (as you speake) and which you say are now raked out of their graves, and revived, I remember none that was ever put into any mans roll or catalogue of Heresies, in an Hypotheticall forme. If your reading or memory will instruct me better, you shall find me a Disciple tractable enough. But for the consequence in the proposition rehearsed, which you put downe in your Catalogue for an Errour or Heresie, it is built upon this principle, or maxime: that a true plea of want of power for the performance of what is commanded, is an excuse in the case of non-performance. If this principle faile, the said consequence is weake: but if strong and pregnant, the consequence is partaker with it in both. But however, doubtlesse neither the integrity of your hearts, nor the goodnesse of your consciences would have suffered in the least, though you had not compelld a poore plaine hypotheticall proposition, which never did, nor meant, either you, or any other man, the least harme, to beare the crosse of being numbred amongst Errours or Heresies.

5. I desire also some ingenious shadow (at least) of a reason from you, how it relates to the consciencious discharge of your duty, to cite an whole page together (besides what you fraudulently leave out, as not serving your turne; and what you cut off, by an &c.) consisting of three or foure and thirty lines, under the name and notion of one and the same errour. Was it to represent me to your Reader as a man of monstrous and prodigious errours? one of which could not be expressed or conteined in fewer words, than would fill an whole page in 4o; nor this without the interposall of an et caetera, and a false finger besides? Or was it to edifie the world in the knowledg and consideration of your great zeale, and unwearied pains, to discover errours; so that rather than one of these should escape you, you would undergoe the labour of transcribing whole pages together? Or was it for fear, in case you had determinately pitch'd upon any one line or sentence, you might more easily have missed the errour, and have beaten a bush, where the bird was not? Or was it in hope, that within so large a circuit or compass of ground, your Reader possibly might finde two or three errours, though your selves could not well tell where to find any? But if you be unwilling [Page] to render unto mee a reason of this your extraordinary Quotation, give mee leave to render one unto you. I suppose the Reason might well be, because in that wherein you magnified your selves, God had a minde to bee above you for the propagating of his Truth. For whereas you (it is like) meditated an unusuall Citation to shew the world a more than ordinary errour; God might suffer you to take this compasse of matter, that so that great and precious Truth of his, which you call errour, contained therein, might be presented from your hand with so much the more advantage to be discern'd, acknowledged, and received by men; yea by such men, who probably might never have had the opportunity to have seene so much of it, but by meanes of the booke.

[...].

Doubtlesse the passage though injuriously dealt with (as we shall shew presently) and purloin'd of some of its strength, towards the beginning, yet carries light in abundance in it for the conviction of any ingenuous and unprejudiced man, that what is asserted therein, is truth.

6. Would not the integrity of your hearts to discharge your duty conscientiously, suffer you to passe by similitudes, comparisons, and resemblances, but that these must be crucified too for errours and heresies? Doubtlesse never were parables or similitudes arrested, or attainted of errour or heresie, untill now. A considerable part of that long errour we spake of, cited by you in folio (p. 11.) consists of a similitude. When you make errors and heresies of similitudes, you give us just occasion to thinke, that you are not so much troubled with some mens errours and heresies, when you finde them, as you are with seeking errours and heresies in other men, untill you finde them. But they that will find knots in rushes, are necessitated to knit them themselves. But I beseech you, tell me seriously: is it matter of conscience indeed with you, to punish the innocent with the guilty? If so, I am not for your Lawes, nor Common-wealth. But

7. What say you to the mangling, maiming, and deforming the sayings of your Brethren, when you cite them, by leaving out very emphaticall and materiall words, and clauses; yea such Scripture expressions, as you found in them? Or doe you not in citing the passage (lately pointed at) with which you are pleased to adorn your Catalogue of errours about naturall mans free will (p. 11.) after [Page] these words, (line 11.) in a way of justice, leave out all this [and according to the Law, an eye for an eye, and a tooth for a tooth, this man having cut off the legs of another.] Were you afraid, that the passage would not looke so like an errour, as you would have it, if any lineament of Scripture should be seen in the face of it? What you expresse in your Testimony, you say, (p. 3.) that you expresse not with a bitter, but with a bleeding heart: but what you leave out, relating to this, and to other passages cited by you (of which notice hath been already taken) I feare you leave out, rather with a bitter, yea and bloody, than bleeding heart.

8. Doe you in the integrity of your heart, and cut of conscience to appeare for God and his Truth, judg it an Errour, or Heresie, to say, that if a Doctrine be asserted by Paul and Peter, it ought to suffer no disparagement for being found among the Tenets of Arminius? For of this assertion of mine you make an Errour (page 13.) unlesse the words imprison'd in a parenthesis, which are these, [as most assuredly it is] must beare the blame. Doe you not want Errours and Heresies to complete your catologue & roll, when you are necessitated to muster and take in such as these? Are not most of your own Doctrines found amongst the Tenets of Arminius? Some of you (I suppose) cannot be ignorant, but that they are: but doe you therefore judge them Errours or Heresies? yet

9. The testimony now under contest, is in nothing more unlike, at least more unworthy, the Ministers of the Province of London, than that importune, and most unnaturall straine in it, which presenteth sayings and opinions, for Errours and Heresies, which are fairely and fully consistent with their owne principles and grounds. Hereof many instances might readily be produced, were not prolixity inconsistent with our present designe. Is not that of the Apostle, Other foundation can no man lay, than that which is laid, which is Jesus Christ, 1 Cor. 3. 11. one of their principles, and maine grounds? and yet (p. 5.) they make mee erroneous, for not granting another foundation besides Jesus Christ, viz. Translations and Originalls: which notwithstanding, sensu sano, I doe assert also for foundations. Againe, is it not one of their owne Principles, that no act performed by man, can be the foundation of Christian Religion? Yet pag. 5. they stigmatize me as an erroneous person, for affirming the act of Believing the English Scriptures to be the word of God, to be no foundation of [Page] Christian Religion. Yet again: is not that of Paul, That was not first, which is spirituall, but that which is naturall; and then that which is spirituall, 1 Cor. 15. 46. another of their principles? yet (pag. 14.) they represent it for an errour in me, to say; doubtlesse men are naturall men, before they are sprirituall, and supernaturall. Once more, is it not a ground and principle of their own; that men are but naturall men, till Faith comes and makes them spirituall, or supernaturall: yet they condemn it (pag. 14.) for an errour in me to affirme, that wee cannot be made spirituall or supernaturall, but by believing. Yet once more; Is it not one of their own principles, that God hath promised favour, acceptation, yea and salvation it self, to those, who shall believe; yet they make mee a transgressor in point of errour, for saying, that if it be possible for naturall men to believe, then may they doe such things, whereunto God hath by way of promise annexed grace and acceptation. Yet once again: I suppose it is a principle or supposition of theirs; that the Apostle all along the 11th chapter of the Epistle to the Hebrewes, speakes of such a Faith, which is true and saving: and yet (p. 15.) they make me an Erroneous offender, for saying, that to believe, 1. that God is: 2. that he is the rewarder of those who diligently seeke him, is all the Faith or beliefe that the Apostle makes simply and absolutely necessary to bring a man unto God. 1. into grace and favour with him. Caeterá de genere hoc adeò sunt multa, &c.

10. Certainly it cannot be out of the integrity of your hearts to discharge your duty conscienciously, &c. to dissemble, connive at, and take no notice of, the very selfe same opinions published, printed, countenanced, recommended, by men of your owne Interest and party, yea by some amongst your selves, honouring such with the titles of Orthodox and sound men notwithstanding, for which you most unworthily, and contra-conscienciously defame others, who doe not syncretize with you, labouring in the very fire day after day, in your preachings, in your printings, in your conversings, to render them the off-scourings and abhominations of men. Let all the passages and sayings, which with all your double diligence, and the help of an evill eye, you have discovered and found in all my writings, and presented upon the Theatre of your testimonie, as conteyning matter of error about naturall mans free will, and power to good supernaturall, be drawn together, and the rigidest extraction made of whatsoever imagination it selfe is able to imagine erroneous [Page] in them; there will be found the very same spirit and quintiscence of errour (if yet it were errour) cloathed too with visibility enough, in that discourse of Mr. John Ball, intituled, A treatise of the Covenant of Grace, lately published by Mr Simeon Ash (one of the Subscribers.) recommended to the Christian Reader by three of them more, viz. Daniel Gawdry, Edmond Calamie, Anthony Burgesse (besides two more of the Assembly.) The said Author, p. 44. of this Discourse, writeth thus. No man is hindered from believing, through the difficultie, or unreasonablenesse of the command, or through his owne simple infirmity, as being willing and desirous to believe, but not able; which inability deserves pitty: but his inability is of corruption and wilfulnesse: he doth not believe, because he will not: he is unable, because hee doth not covet or desire, which is inexcusable. Is there not every whit as much power, and freedome of will here attributed unto naturall men, as can be wrested or wrung out of any, or all those erroneous passages of mine, (erroneously so called) which are cited in the Provinciall Testimonie? Do I there say any whit more, or doth Mr Ball here say any whit lesse, than that in case naturall men were not wilfull, they have a sufficiency of power to believe? And that it may not be pretended that this passage fell from this Authors pen at unawares, or that the contents of it were not his setled and bestresolved judgment, you shall find the very same things, and almost in the very same words, re-asserted by him, pag. 226. of the same Discourse. Are those opinions erroneous, or hereticall in Independents, which are orthodox and Canonicall in Presbyterians? Or if they be as erroneous in the latter, as the former, why is not I. B. brought upon the Stage, as well as I. G. in the habite and reproach of an Erroneous and Hereticall man? Yea and why doe not Simeon Ash for publishing, and Daniel Gawdry, Edmond Calamie, and Anthony Burgesse, (together with Edward Reynolds, and Thomas Hill) for countenancing and recommending erroneous and hereticall opinions, bear their proportions also in the Censure and shame? Accessaries deserve to suffer, as well as principalls. It is said indeed of the Donatists, that they disparag'd and condemned all other Christians, but were indulgent in point of censure, towards their owne Donatistae qui praese omnes alios Christianos condē nabant, se veritatē censurae in suos relaxabant. P. Mart. Loc. p. 785.: and of Eunomius the Heretique, that he bare with all manner of wickednesse in his owne seate Eunomius suis Sectatoribus quodvis scelus indulgebat. Are not these Sons of Presbytery to be found in the same condemnation? Is their love any whit more extensive, than [Page] only to cover the multitude of their owne sins? or their zeale, than to censure and punish the sins of other men? Is this their faithfulnesse unto God, for which they seeme affraid (page 34.) lest the world should frowne upon them? Or is this the fruit and product of their glorious Profession (page 5.) that as Ministers of Christ, and Stewards of the mysteries of God, in zeale to Gods glory—from their very hearts and soules, they utterly detest and abhorre all the errours, heresies, and blasphemies whatsoever swarming amongst us in these times, howsoever minced, masked, and palliated, and by WHOMSOEVEREMBRACED and COƲNTENANCED? Can the children of this Profession be ignorant, that there are amongst themselves discrepances in judgements, and contrarieties in opinions? Or doth not this plainly imply, that there is apprehension of errour in the respective Dissenters amonst them? yea it is famously known, that some of the ablest and most learned amongst them, differ from the greatest part, if not from the generality, of his fellowes, in matter of opinion, and that about a subject of as high a nature, as any within the whole compasse of Christian Religion. If then in zeale to Gods glory, they from their very hearts and soules utterly detest and abhorre, all the errours, heresies, and blasphemies amongst us, by WHOMSOEVER embraced and countenanced, how commeth it to passe, that they doe not declare with the same acrimonie of spirit, and height of indignation, against their owne errours (mutually so believed) wherein they rise up, like Lions, against the supposed errours of other men? Brethren, give me leave to be serious with you: I believe you are straitned in your owne bowels, in comparison of the enlargment which you have in mine, (though I feare, you believe nothing lesse.) I hear of many complaints, and sad regrets from you; as that the Ministers, and the Ministerie of Christ, are of later times, much despised: your Auditories, much depopulated: your respects with the people, brought well nigh to a morsell of bread. I beseech you consider what I shall say unto you: hath he that voluntarily puts his singer in the fire, any cause to complain, that the fire burns him, and puts him to paine? Or he that sowes only tares in his field, to finde himselfe agrieved, that the earth makes him not a returne in wheate? Or is it any wonder at all, if, when under a pretence of so much zeale to Gods glory, such integrity of heart, such conscienciousnesse[Page]of appearing for God, his Truth, & cause hf Religion, such unpartiall detestation of all errours, heresies, and blasphemies amongst us, by I plead for no errour, truly so called: nor for any persons, worthy blame & censure. Let malefactors and thieves be crucified, but let not christ be crucified▪ with them. whomsoever embraced and countenanced (with many such like glorious and glittering professions and protestations more, wherewith your Testimonie is garnished) you do in the very face of all these professions, all things contary, stigmatize the Truths of God, with the odious and hatefull names, of infamous & pernicious Errors & Heresies, set your selves to pull downe with both your hands the precious names and reputations of the faithfull servants of God, you Brethren, & this without any cause at all given by them, report their sayings by halves, leaving out their explications, on purpose to defame them, represent such opinions & assertions as erroneous and hereticall in them, which you allow for orthodox & sound in your selves, exasperate and incense the sword of the Magistrate against such as are peaceable in the Land, and wish you no harm; soment divisions, multiply distractions, obstruct the quiet composure and settlement of things in the land, recompencing no degree of all this unworthinesse, with any proportionable or considerable good; Is it any marveil (I say) if, going thus to work, coupling such vile & unworthy actions with such precious and specious professions, you sink and fall in the hearts of men daily more and more? Know this for a certain, that the hearts and consciences of men will never be able to rise up before you, & call you Blessed, unles they be holpen up by the hand of some visible worth, and excellency in your wayes. Following showrs of uprightnesse and sincerity from your hearts and hands together, will make your crownes of honour to flourish againe upon your heads; which otherwise will certainly languish, fade, and die away. In the meane time (to return to our businesse in hand) though I finde the best of you no better, than a bryar unto me, in pursuing mee with the out▪ cries of your pens for a man of I know not how many, nor of what, errours; yet are there foure men amongst your 52. who have appeared in this ostracisme against me, to their deeper shame, and confusion of face, than others. For what? they who publish and print bookes of errours, they who countenance and recommend bookes of errours, to be read; can these men find in their hearts to lift up their heele against those, who shall receive them from their hand?

[Page]

Delicti fies idem reprehensor, & Author?

At scelus hoc meriti pondus, & instar, habet. i.

What (man!) the Author, and rough Censor both

Of the same crime? the crime, if crime it be,

Which I committed have, yet merit doth

Praise, and approvement, not reproof, from thee.

Mr. Ash, Mr. Candrey, Mr. Calamie, Mr. Burgesse? How could these names of men anoynt Mr. John Ball with oyle, and salt me withfire, onely for speaking what he speaketh, yea and what themselves speak in him, or in that book of his, which they recommend unto me (amongst others) Let the Sun of Christian ingenuity be ashamed, and the Moon of humane candor be abashed. For (questionlesse) such a thing hath not been heard of, either amongst the sonnes of Nature, or of God, for many generations.

But for the opinions, or opinion rather; (for though the citations be many, yet the error, if error if must needs be, contained in in them all, is, for substance, but one) which this grand Subscription voteth an Error in me about naturall mans free will, and power to good supernaturall; I desire the whole Covent, or Colledge of the two and fifty, and all that dogmatize with them against the said opinion, to take knowledge, 1. That it is no new or strange doctrine in the Reformed Churches: 2. That it was a doctrine taught and avouched by some of the Reformers themselves; and those not of the least note, either for Learning or Religion. One instance in either shall suffice for the present.

For the former, that the Doctrine condemned for Error by the Error-makers of the Province of London, is the publickly-received doctrine of the reformed Churches within the Province of Orleance a In quo nihil, quod Ecclesarum nostrarū orthodoxarū fidei [...]repugnet, repe [...]imus; e [...]que nomine dig num publicà luce judicavi. mus. in France, appeares from severall passages in a Treatise of Paulus Testardus, Pastor of the reformed Church at Blois, entituled, [...], Sen Synopsis de natura & gratia; the said passages being compared with the approbation of the book printed in the beginning of it: The tenor whereof imports, that the said book was ordered by a Synod of the reformed Churches in the said Province, to be perused and read by two of the Ministers (there named) who give this testimony of it upon their reading, that they find nothing [Page] in it repugnant to the doctrine of their Orthodox Churches, and in that respect they judge it worthy publication.

The said Author in the treatise mentioned, having (p. 83, 84, 85. &c. asserted and cleared three several wayes or means, whereby God calleth men unto communion in that covenant of grace, which he hath made with mankinde, the first, by Providence; the second, by the Ministery of the Word; the third, by the effectuall workings of his Spirit. P. 91. he affirmeth, That in all these wayes or methods of calling men, God doth not onely shew unto the sinner what his duty is to doe, but also exhibits and gives unto every man thus invited and called, power wherewith to perform it, and be saved, if he will: insomuch, that if he that is invited [or called] in the most generall [& lowest] way of invitation of all, be not saved, he is altogether inexcuseable before God. This the Apostle Paul teacheth expresly: That which may be known of God (saith he) is manifested in them, or unto them (meaning the Gentiles) for God hath made it manifest, &c. that they might be without excuse. But certainly, excuseable they had been, if they had been willing, and onely wanted power Qòd in omnibus vocandi rationibus, deus peccatori, quid debeat non modo ostendit, sed & omni invitato, vocato, det posse illud praestare, & salvari, [...]i velit: adeo ut si non salvaturis, qui generalissimâ tantū ratione invitatus est, fit prorsus inexcusabilis corā Deo. Id expressè▪ docet Paulus, [...] (inquit) [...] manifestū ▪ factum est in ipsis (gentibus scilicet) Deus enim manifestū secit, &c▪ ut inexcusabilis ipsi sint. At certe si, etsi maximè voluissent, non potuissent, [...]uissēt excusabiles. P. T [...]st [...]r dus, Synopsis. Thesi 121. p. 91. There is not an haires breadth of power to superuatur all good, more attributed by me unto naturall men, than is clearly, and above all controversie asserted in this passage; which yet is avouched (as ye have heard) by two sufficient witnesses, and these of the approved order of Presbytery it self, to be the doctrine of the Orthodox Reformed Churches within the Province of Orleance in France. But whereas my London Subscribers transcribe so many passages of mine under their Title, or Head, of, Errors about naturall mans free-will, &c. let all these passages be sifted, from the first to the last, by lines, words, syllables, and letters, yet will there not be found the least or lightest infinuation of any freenesse of will in naturall men to any good that is supernaturall: yea they that have been the most constant and intelligent hearers of me in the course of my Ministery, cannot but testifie on my behalfe, that I have still upon all occasions, resolved the condemnation and perishing of men into the most miserable and strange servility, bondage and thraldome of the will to corruption and vanity: yea and have urg'd and prest the necessity of the grace of God for turning the captivity of it, and setting it at liberty. Therefore, O Province of London, study thy Teachers, that thou mayst know what, and what not, to learn of them. It were easie to draw forth many more passages out of the [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] Treatise specified, of the same import and inspiration with that which hath been produced; but this is sufficient for these two ends and purposes;

1o. To demonstrate, that the authority of a Province of Ministers, though all receiving the honour of Orthodox from one another, is yet a miserable support or stay for the judgements or consciences of men, in matters of doctrine. That which is asserted for Orthodox and sound by a Province of Ministers in France, is importunely censured and condemned for an infamous horrid, and pernicious Error, or Heresie, by a Province of the same profession in England.

2o. To shew, with how good a conscience the Subscribers joyntly affirme, (as they doe, page 3. that they finde, to the abundant satisfaction of their judgement, and rejoycing of their spirits, the confession of faith humbly advised by the Assembly of Divines, singularly pious, prudent, sound, and agreeable to the Scriptures, and CONFESSIONS OF OTHER CHURCHES. If it be agreable with the Confession of those Churches lately mentioned, they have as much, or more, need to confesse their fault, as their faith.

As to the second particular, wherein I affirmed, that that Doctrine which these men call infamous, pernitious, horrid Error and Heresie, was also taught to the full extent and compasse of what I deliver in it, by some of the chiefe Reformers themselves, it appears sufficiently by this ensuing passage from M. Bucer, who in his Enarration of the Epistle to the Romanes, chap. 2. vers. 14. writeth thus: Hic duo observemus; Deum nullis unquam saeculis homines doctrina salutis destituisse: proinde, quicuuque unquam perierunt, suâ culpâ periisse. Naturam ita perfundit suâ Iuce Deus, ut hi tantum à justitiâ alieni maneant, qui eam ultrò à se rejiciunt. Here let us observe two things; that God in no age whatsoever, left men destitute of the doctrine of salvation: Therefore whoever at any time perished, perished through their own default [or neglect.] For God so bedeweth (or washeth) Nature with his light, that they only remaine strangers unto righteousnesse, who willingly, & of their own accord cast it from them. There are at this day nations not a few, to whom the Gospel of Christ is not sincerely preached: Others there are, who heare nothing of it. But if these did not voluntarily put from themselves the desire of righteousnesse, the Lord (questionlesse) would so animate them with his Spirit, that they should, or might, perform the things of the Law, commit themselves wholly to his (grace, or) goodnesse, and doe unto their neighbours what they would that they should doe unto them. Hence it would come [Page] to passe, that God would sooner send an Angel unto them, as Sunt & hodiè Gentes non paucae, quibus Evangelium Christi haud quaquam sinceriter praedicatur: sunt quae de eo nihil prorsùs audiunt▪ Hi autem si non ultrò justitiae studium repudiarent, Dominus indubiè spiritu suo sic eos animaret, ut quae legis sunt praestarent, committerent se totos ipsius bonitati, proximis facerent quae cucupiunt fieri sibi. Hinc fierer, ut Deus citius Angelum eis mitteret, uti fecit Cornelio, quam ut ignorare eos Christū suum pateretur. Sed dum impiè ingrati iniquitate suâ detinent revelatam jam ipsis veritatem, merentur, non solum ut nihil praetereà boni Spiritus accipiant, sed etiam ut dentur in sensum reprobum, &c. Alterum hic observandum est, ut ipsi quoque huic operi legis, quod in scriptum est cordibus nostris, recto illi, ut divinitùs impresso sensui, quo perpetuò vocamur ad sancta & honesta studia, revocamur à pravis, auscultemus, cogitationes nos accusantes, & cō scientiam contrà nos testificantem, exaudiamus.—Deum sanè ipsum rejicimus, cum sanctis hujusmodi cogitationibus non obsequimur. he did unto Cornelius, than suffer them to remain ignorant of his Christ. But whilst through impious ingratitude, they detain his truth revealed unto them, in unrighteousnesse, they doe not onely deserve to have no more of the good Spirit given unto them, but even to be givenup to a reprobate sense, &c. The other thing here to be observed, is, that we our selves also hearken unto the work or effect of the law, wch is written in our hearts, that same right and divinely-impressed sense of things within us, whereby we are continually called upon for holy and honest courses, and called back from those that are dishonest, and that we narrowly listen unto and mind, those thoughts which accuse us, and our conscience, when it witnesseth against us.—Verily, we reject God himself, when we do not yeeld obodeince to such holy cogitations as these. I appeale to the consciences of the Testimony-Subscribers themselves, whether this passage be not much fuller and ranker of the spirit of that opinion, which they reckon amongst the very dregges and spawne of those old accursed Heresies, amongst noysome, infamous, horrid, and pernitious errors, than any, than all the passages they have raked together out of my writings. Yea if they please, they may read more of the same Authors judgement upon the same point, and to the same purpose, in what hee comments upon verse 25. of the chapter; where (amongst other things) hee conceiveth, that Paul offered this to the consideration of the Jewes, that the Gentiles, even before Christ was revealed unto them, were partakers of true righteousnesse Sed ut superiùs quoque ostendimus, magis id ex instituto Pauli suit, ut objiceret Judaeis, Gentes etiam ante revelatum eis Christum, verae justitiae fuisse compotes.. which is a saying ten degrees beyond the line of any of mine. And yet M. Bucer was never (to my knowledge) counted an Arminian by any, nor branded for an Heretick, or a man of a rotten judgement, by any, unlesse it were by the Ministers of the Province of Babylon, who (as the story saith) dig'd him out of his grave, and made a sacrifice by fire of his dead and buried corps unto the Genius of their bloody Religion. It were easie to fill many pages with passages from other orthodox and Reformed Authors, as Melancthon, Musenlus, &c. wherein they deliver many things fully consonant [Page] with what I have written, and the Subscribers branded with the broad seale of their authority, for erroneous. But miserable is the condition of Truth, which must not be suffered to passe by the warrant of its own light, without letters of recommendation from the darknesse of men. Nor were it any matter of much more labour or difficultie, to bring in antiquity it selfe, and particularly those very Authors who were the greatest opposers of Pelagius, and the then errors denominated from him, as Hierome, Austin, and Prosper by name, with their mouthes wide opened in approbation, and co-assertion of the same things, for which I am arraigned at the Tribunal of Sinon The Ancient Records, (as I [...] informed) m [...]ntion it by the name, not of Sion, but Sinon Colledge. But they that have authority to make errors, may change names at pleasure. Colledge, as an Hereticke. It is Manichisme Manichaeorum est, hominum damnare naturam, & liberum auserre arbitrium. Advers. Pelag. in proem. (saith Hierome) so condemne the nature of man, and to despoyle it of Free-wil. (unlesse any man can find better, or more proper English for, liberii arbitriū. And elswhere, thou blasphemest in vain, continually buzzing it in the ears of the ignorant, that we condemn Free-wil: let him be c [...]demned, who condemneth it Frustra blasphemas, & ignorantium auribus ingeris, nos liberum arbitrium condemnare. Damnetur ille, qui damnat. Ad C [...]esiphontem ▪ Yet again in another place: We so maintain Free-will, that we deny not the adjutory (of grace) to it in all things Sic liberum servamus arbitrium, ut ei per singula adjutorium non negemus. Hicron. l. 1. Dial. advers. Pelag.. Augustine himself, the famous Antagonist of Pelagianisme, maintains to the full whatsoever is asserted by me, concerning the wil and power of man. If there be no grace of God (saith he) how doth he save the world? If there be no Free-will, how doth he judg the world Si non sit Dei gratia, quomodo salvat mundum? & si non est liberum arbitrium, quomodo judicat mundum? Aug. Epist. 46.? And again, The Catholick Faith, neither denies Free-will, either in respect of a bad life, or of a good: nor doth it attribute so much to it, as if without the grace of God it could doe any thing, &c. Yet again, The Pelagians conceit that they know some great matter, when they say, God would not command that which he knew could not be performed by men. I wonder who knowes not th [...] Fides Catholica non liberum arbitrium negat, sive in vitam malam, sive in bonam: ne (que) tantum ei tribuit, ut sine gratiâ Dei valeat aliquid, &c. Aug. Epist. 47.. It seemes Austin supposed no man ignorant of the truth of that, which these Subscribers persecute under the name of a pernitious error. Magnum aliquid Pelagiagiani scire se putant, quando dicunt, Non juberet Deus, quod sciret non posse ab homine fieri: quis hoc nescit. Aug. de Grat. & lib. Arbitr. c. 16. The fame Author yet again, We exeorate the blasphemy of those, who affirm, that God enjoy [...] any thing that is impossible unto men, and that the commands of God cannot be observed and kept by every man in particular, but onely by all men in common, or in generall Execramur blasphemiam eorum, qui dicunt impossibile aliquid homini à Deo esse praeceptum; & mandata Dei non à singulis, sed ab omnibus in communi posse servari. Idem.. I [...] Austins [Page] verdict will passe, the Subscribers are the Blasphemers, not the Author of the divine authority of the Scriptures asserted. Consonant to the last recited saying of Austine, is this of Basil the great, It is impious to say, that the precepts of the holy Ghost are impossible [...].. So that evident it is, that these men confute Pelagianisme by plain Manicheisme; nay, that which onely themselves call Pelagianisme. For it clearly appeares by the writings both of Hierome and Austin, that the question between Pelagius and them, was not whether man hath freedome of will, either in respect of good or evill: for these Fathers constantly defend themselves under the shield of this assertion against Pelagius his charge. Dicat Pelagius, per gratiam nos posse praestare legem Dei, & pax est. Aug. But whether men, notwithstanding their freedome of will, did not still stand in need of Ajutorium gratiae, the auxiliary or adjutory of grace, both for the performance of, and perseverance in, what was good. But these men have exchanged the Fathers adjutorium, into their own compulsorium. For me, I never denied, but alwayes have asserted the necessity of grace by way of adjutory; onely the necessitation or compulsion of grace, is no Article of my creed.

Reader, I had not troubled thee with so much as any one of these quotations, but that it is the calamity of these times, to judge Truth and Error still commensurable with the votes of those men, who having ingrossed the honour and repute of being ORTHODOX men unto themselves, square these votes of theirs concerning Truth and Error, not by any principles of the cleerest reason, nor yet by the Scriptures soundly interpreted and understood, but only by the Traditions of the Elders, and by what they read in the writings of such men, whom they are pleased to take into part and fellowship with themselves in their owne glory, and vote, ORTHODOX.

But to leave this; there is yet one thing more in the Testimony (so called) to the Truth of Jesus Christ, &c. which hath too much shadow in it for the pensill of such exquisite Artificers, as the Ministers of the Province of London: and therefore, represents it with much suspition of being a spurious and suppositious piece, and not the genuine [...]; of such masters. For doth not this testimonie once and againe (viz. p. 24. and 26.) commend the governement, whereunto the hearts of the Authors seeme to be so impotently lifted up, by the successe wherewith it hath been crowned? Doubtlesse [Page] the reall and true Ministers of the Province of London, having such abundant opportunity of converse with travellers from all parts, cannot but be full of the Truth of this Information, that there was more of the truth and power of Religion in England under the late Prelaticall Government, than in all the Reformed Churches besides. The best successe, which they can with any colour of Truth entitle this Government unto, is but the successe of the Gardiners sheers, which prosper only to the keeping all even and smooth in the privet-hedge, by the snipping off, and keeping under those thriving twigs and branches, which otherwise would out-grow their fellows, and hinder uniformity.

Lastly, me thinkes there is too palpable a reflexion of prejudice and dishonour upon the Parliament in severall passages and strains of this piece, to issue from between the feet of the sacred Conclave of Sion-Colledge; though wiser men (I confesse) than my selfe, resent the affirmative stronger in this, than the negative; conceiving an evill eye looking out of a faire face of words upon the Parliament, to be no dissenting character of the Genius of the Ministers (indeed) of the Province of London.

To draw towards a conclusion; if any man shall aske why I could not be content to sit downe by my charge, with the same patience wherein others charged as well as I, possesse their soules; no mans pen moving against his accusers, but mine? I answer.

1. I was loth, that either the stones in the walls, or tiles upon the houses, should take the honour and comfort of this service, out of my hand. If these should hold their peace (saith Christ) the stones would erie Luk. 19. 4.. The honour of Christ must be vindicated: and if the Jewes, who are a people, will not doe it, the Gentiles, who are no people Rom. 10. 19., shall and will. If men indued with reason and understanding, shall not appear in asserting the honour of God against those, who sin with an high a hand against it, the inanimate and senceless creature will certainly rise up, and take away this Crowne from them.

2. The demand proposed, supposeth that, which ought not to be supposed; viz. that my patience is not only exercised, but overcome, by my Charge. The truth is, though I doe not [...]it downe by it in patience, yet I rise up with it, and beare it upon my shoulder, with more than patience; even with joy and gladnesse; as I stand [Page] charged from Heaven to doe: My Brethren, count it all joy, when you fall into divers temptations Iam. 1. 2.. I trust the tenour of my Answer doth no wayes imply, that there is so much as the least haire of the head of my patience fallen to the ground.

3. One part of the rest, who are compelled to drink of the same Colledge cup with me, may possibly either have reversed the errors here charged upon them, or otherwise be conscious to themselves of insufficiency to defend them. Another part of them, for ought I know, may rise up in their own defence, as I have done; yea, and possibly may prevent me. But for those Assertions of mine, which these Ministers have Baptized by the name of Errours, I neither know any reason why I should proscribe them, nor yet despaire of strength from God, sufficient to maintain them against all contradiction whatsoever. But

4. (And lastly) The chiefe motive which ingaged me to this undertaking, was, because I looke upon my self as the chiefe, if not the only person, for whose sake the 52. hands were at this time drawn out of the bosome to smite the rest. When the Chiefe Priests and Elders, had with more than ordinary diligence and importunity wrought Pilate to signe his warrant for the crucifying of Christ, because matters deserving death were not so cleer against him, as they desired; they procured two thieves to be crucified WITH HIM, the one on his right hand, the other on his left Mar. 15. 27, who in all likehood had not suffered death, at least at this time, but only to colour over the foule act of crucifying Christ, with the justice of their execution (if yet this execution it selfe were allowable by the Lawes of God) and to represent the Lord Christ as a man only worthy such company. In like manner, I have some reasons importuning me to conceiue, that this Court of Assize was called principally, if not only for my sake: and that no Testimony had been given at this time, either to the truth of Jesus Christ, nor against the Errours or Heresies of other men, had not the two and fifty prudently judged it expedient that my Name should be blasted, and not the reputation of a whole Province of Ministers suffer by the greenenesse of it. The grounds of my beliefe in this point are,

1. The sore wound given to their Cause by Hageomastix Displayed, &c. was never mollified with oyle, untill now. They never eased themselves of that sorrow, till this Congregatio magna being called [Page] to advice about the cure, prescribed this Recipe in order thereunto; viz. that 4. or 5. innocent lines of this Treatise should be cited to appear upon a Stage, purposely built for errors and heresies, and here receive the shame due to innocencie and Truth. But in vain have they rub'd themselves & their sore upon this Dictamnum Dictamnus, or dictamnum, is an herbe (in English Ditanie) having a property to draw out any thing fastned in the bodie; upon which wild beasts are said to rubbe themselves, when they are hurt, or woū ded, for their ease and cure. the imflammation is never a whit allayed by it. Yea to this day—Haeret lateri aethalis arundo; nor have the 52. hands of this Subscription, with all their versatile motions and endeavours, been able to wriggle, or wrest it out.

2. I judg the greatest part of the other Errours and Heresies produced upon this theatre, to be beneath their cognizance, by reason, partly of the sillinesse, contemptiblenesse, and irrationality of them; partly, of the obscurity and inconsiderablenesse of their Authors. I can hardly believe that such Eagles would have stoop'd to catch such flies, such dead flies, as these, but only to put into my oyntment, to cause that to cast forth a stinking savour.

3. The said Testimony produceth my Errors & Heresies (so called) by whole pages, & half pages, as if it were loth to leave any romth for other mens? Whereas my fellow-heretiques and Erratiques, are quickly dispatch'd; little being cited out of their books in comparison; I suppose, lest their errours should seeme as great, as large, as dangerous, as mine.

4. Lest I should seem not to abound with errors above the rate and proportion of other Delinquents in this kind, they cite sayings (almost) of all sorts out of my writings to make errours of, as Parentheses, similitudes, suppositions, assertions of a most direct and cleer consistency with their own principles, and what not?

5. This Testimony to the Truth of Jesus Christ, made all the hast was possible after the comming out of the Divine Authority of the Scriptures asserted, to blast the credit, and way-lay the acceptation of it with the generality of men. Whereas there are very few, if any, of those other writings, which are attainted of Errour and Heresie, with mine, but have been extant in Print some considerable time, yea some of them (to my knowledg) several years. But by the way; is it not very in-harmonious, that these great Professors of enmity and abhorrency against Errors and Heresies, should persecute the Assertion of the Divine Authority of the Scriptures?

These, with some other considerations of like nature with them, [Page] render the jealousie very opportune and strong, that my selfe only was the standing mark, at which the arrow of the Testimonie was shot; and that the rest were made to stand by only to give aime. They are brought in to partake of my condemnation; that so I might partake with them in their guilt and shame; or at least with such of them, who being guilty, deserve shame.

To conclude: whereas the Subscribers, with many others of the same interest, are still instant upon all occasions, in season, and out of season, to declaim against me, as a friend to Publicans and sinners (I mean, to Errors avd Heresies) and cry out that I desire & plead for a toleration of them all; I here solemnly profess, in the sight of God, Angels, and men, that whoever they are, that beare the Errors and wicked opinions of the times, as a burthen of sorrow upon their hearts and souls, I bear my share and part with them. Nor do I believe that any of them all, who seek to render me the hatred of men, by the imputation of such a delinquency, have run, either faster, or further, in the way of God, for the pulling up those noysome weeds out of the fields of Christ amongst us, then I have done. I have professedly ingaged my self in the publike court of my Ministry against 4. of those Errors (and am at this day in full prosecution of this my ingagement) which are generally look'd upon as the most predominant amongst us, and unto which, all others whatsoever, may (I conceive) easily be reduced; Antinomianisme, Anabaptisme, Anti-Scripturisme, Querisme, or Seeking; unto which I might adde a fifth also, called Manicheisme: which, had it not the countenance, which the other 4. want, would soon be found to be of as sad and dangerous a consequence to Religion, as they. I am a foole to boast my self: but wise men bave compelled me: and wise men (I hope) will pardon me. I have again & again in severall of my writings, declared my sense and judgment to be, that no Error whatsoever ought to be tolerated; but that every Errour sufficiently detected, and evicted, ought to be proceeded against, in such a method and way, and upon such terms, which are justifiable by the word of God, or by such principles of equity and good conscience, that are found in prudent, disingaged, and consciencious men. The height of my interposals in this kind, hath been this; 1. That men be very cautious and warie, lest intending only to crucifie theeves, they crucifie Christ also. 2. That they do not make thieves of all those, who through infirmitie or mistake in judgement only, declare themselves to be men.

FINIS.

§

§

[Page]

Sion-Colledg visited. OR, Some briefe Animadversions upon a Pamphlet lately published, under the title of, A Testimonie to the Truth of Jesus Christ, and to our Solemne League and Covenant, &c. Subscribed (as is pretended) by the Ministers of Christ within the Province of London.

Calculated more especially for the vindication of certaine passages cited out of the writings of J. G. in the said pamphlet, with the blacke brand of Infamous and pernicious Errors, and which the said Ministers pretend (amongst other errors so called) more particularly to abhominate.

Wherein the indirect and most un-Christian dealings of the said Ministers, in charging & calling manifest and cleere Truths, yea such as are consonant to their own principles, by the Name of infamous and pernicious Errours, are detected and laid open to the Kingdome, and the whole world.

By the said John Goodwin, a servant of God and men, in the Gospel of JESUS CHRIST.

I write not these things to shame you: but as my Beloved [Brethren] I warne you,

1 Cor. 4. 14.

Tantum Religio potuit suadere malorum.

Non sentimus nos p [...]rire, dum perimus in turba.

Sen.

LONDON, Printed by M. S. for Henry Overton, at the entring out of Lombard-street into Popes head Alley, 1648

Errata.

[Page]

PAge 6. l. 34. dele, to. p. 11. l. 22. for yo, r. you. p. 12. l. 35. after, mouths, r. open. p. 13. l. for consequence, r. consequences, p. 17. l. 1. for quintiffence, r. quintessence. p. 21. in the margiu, for inexcusabilis, (in some copies) r. inexcusabiles.

Information about this book

Title statement

Sion-Colledg visited. Or, Some briefe animadversions upon a pamphlet lately published, under the title of, A testimonie to the truth of Jesus Christ, and to our Solemne League and Covenant, &c. Subscribed (as is pretended) by the ministers of Christ within the province of London. Calculated more especially for the vindication of certaine passages cited out of the writings of J.G. in the said pamphlet, with the black brand of infamous and pernicious errors, and which the said ministers pretend (amongst other errors so called) more particularly to abhominate. Wherein the indirect and most un-Christian dealings of the said ministers, in charging & calling manifest and cleere truths, yea such as are consonant to their own principles, by the name of infamous and pernicious errours, are detected and laid open to the kingdome, and the whole world. / By the said John Goodwin, a servant of God and men, in the Gospel of Jesus Christ.

Goodwin, John, 1594?-1665.

Edition statement

1648

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Text Creation Partnership,

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Date

2008-09 (EEBO-TCP Phase 1).

ID [DLPS]

A85415

ID [STC]

Wing G1202

ID [STC]

Thomason E425_2

ID [STC]

ESTC R202233

ID [EEBO-CITATION]

99862597

ID [PROQUEST]

99862597

ID [VID]

114760

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Early English books online.

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(EEBO-TCP ; phase 1, no. A85415)

Transcribed from: (Early English Books Online ; image set 114760)

Images scanned from microfilm: (Thomason Tracts ; 67:E425[2])

Source

— Sion-Colledg visited. Or, Some briefe animadversions upon a pamphlet lately published, under the title of, A testimonie to the truth of Jesus Christ, and to our Solemne League and Covenant, &c. Subscribed (as is pretended) by the ministers of Christ within the province of London. Calculated more especially for the vindication of certaine passages cited out of the writings of J.G. in the said pamphlet, with the black brand of infamous and pernicious errors, and which the said ministers pretend (amongst other errors so called) more particularly to abhominate. Wherein the indirect and most un-Christian dealings of the said ministers, in charging & calling manifest and cleere truths, yea such as are consonant to their own principles, by the name of infamous and pernicious errours, are detected and laid open to the kingdome, and the whole world. / By the said John Goodwin, a servant of God and men, in the Gospel of Jesus Christ., Goodwin, John, 1594?-1665..

Extent

[2], 29, [1] p.

Printed by M.S. for Henry Overton, at the entring out of Lombard-street into Popes-head Alley,. London :: 1648.. (A reply to: A testimony to the truth of Jesus Christ, and to our Solemn League and Covenant.) (Annotation on Thomason copy: "Feb. 1"; the 8 in imprint date crossed out and date altered to 1647.) (Reproduction of the original in the British Library.)

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