A32510	----	By the King, a proclamation for suppressing the printing and publishing unlicensed news-books and pamphlets of news England and Wales. Sovereign (1660-1685 : Charles II) 1680 Approx. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A32510 Wing C3428 ESTC R35883 15565929 ocm 15565929 103849 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A32510) Transcribed from: (Early English Books Online ; image set 103849) Images scanned from microfilm: (Early English books, 1641-1700 ; 1588:85) By the King, a proclamation for suppressing the printing and publishing unlicensed news-books and pamphlets of news England and Wales. Sovereign (1660-1685 : Charles II) Charles II, King of England, 1630-1685. 1 broadside. Printed by John Bill, Thomas Newcomb, and Henry Hills ..., London : 1680. "Given at our court at Whitehall this 12th day of May in the two and thirtieth year of our reign." Reproduction of the original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Freedom of the press -- England. Press law -- England. Great Britain -- History -- Charles II, 1660-1685. 2008-07 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-09 Mona Logarbo Sampled and proofread 2008-09 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion DIEV ET MON DROIT HONI SOIT QVI MAL Y PENSE royal blazon or coat of arms By the King. A PROCLAMATION For Suppressing the Printing and Publishing Unlicensed News-Books , and Pamphlets of News . CHARLES R. WHereas it is of great Importance to the State , That all News Printed and Published to the People , as well concerning Foreign , as Domestick Affairs , should be agreeable to Truth , or at least Warranted by good Intelligence , that the minds of His Majesties Subjects may not be disturbed , or amused by Lies or vain Reports , which are many times raised on purpose to Scandalize the Government , or for other indirect Ends ; And whereas of late many Evil-disposed Persons have made it a common Practice to Print and Publish Pamphlets of News , without License or Authority , and therein have vended to His Majesties People , all the idle and malicious Reports that they could Collect or Invent , contrary to Law ; The coutinuance whereof would in a short time endanger the Peace of the Kingdom , the same manifestly tending thereto , as has been declared by all His Majesties Iudges unanimously : His Majesty therefore considering the great Mischief that may ensue upon such Licencious and Illegal Practices , if not timely prevented , hath thought fit by this His Royal Proclamation ( with the Advice of His Privy Council ) strictly to Prohibit and Forbid all Persons whatsoever to Print or Publish any News-Books , or Pamphlets of News not Licensed by His Majesties Authority . And to the intent all Offenders may know their Danger , and desist from any further Proceedings of this kind , His Majesty is Graciously pleased hereby to Declare , That they shall be proceeded against according to the utmost Severity of the Law : And for that purpose , His Majesty doth hereby Will and Command all His Iudges , Iustices of Peace , and all other His Officers and Ministers of Iustice whatsoever , That they take effectual Care , that all such as shall Offend in the Premisses , be proceeded against , and punished according to their Demerits . Given at Our Court at Whitehall this 12 th day of May , in the Two and thirtieth year of Our Reign . God save the King. London , Printed by John Bill , Thomas Newcomb , and Henry Hills , Printers to the Kings most Excellent Majesty . 1680. 
A30641	----	The humble petitions of Mr. Burton and Dr. Bastwicke presented to the honovrable the knights, citizens, and burgesses of the Commons House of Parliament. Burton, Henry, 1578-1648. This text is an enriched version of the TCP digital transcription A30641 of text R29166 in the English Short Title Catalog (Wing B6164). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 14 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A30641 Wing B6164 ESTC R29166 10840141 ocm 10840141 46087 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30641) Transcribed from: (Early English Books Online ; image set 46087) Images scanned from microfilm: (Early English books, 1641-1700 ; 1418:17) The humble petitions of Mr. Burton and Dr. Bastwicke presented to the honovrable the knights, citizens, and burgesses of the Commons House of Parliament. Burton, Henry, 1578-1648. Bastwick, John, 1593-1654. 10 p. s.n.], [S.l. : 1641. Imperfect: Print show through with some loss of print. Reproduction of original in the Harvard University. eng Freedom of the press -- Great Britain. Academic freedom. Censorship. Freedom of information. Freedom of speech. Teaching, Freedom of. A30641 R29166 (Wing B6164). civilwar no The humble petitions of Mr. Burton, & Dr. Bastwicke. Presented to the honourable the knights, citizens, and burgesses, of the Commons house Burton, Henry 1641 2448 0 0 0 0 0 0 0 A This text has no known defects that were recorded as gap elements at the time of transcription. 2004-06 TCP Assigned for keying and markup 2004-06 Aptara Keyed and coded from ProQuest page images 2004-07 Jonathan Blaney Sampled and proofread 2004-07 Jonathan Blaney Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion THE HVMBLE PETITIONS OF Mr. Burton , & Dr. Bastwicke . PRESENTED TO THE HONOVRABLE The KNIGHTS , CITIZENS , and Burgesses , of the Commons house of PARLIAMENT . Printed in the yeare . 1641. TO THE HONOVRABLE The Knights , Citizens , and Burgesses , of the Commons house of Parliament . The humble Petition of Henry Burton , late exile , and close Prisoner in Castle Cornet , in the I le of Garnesey . In all humblenesse sheweth , THat whereas your Petitioner , on the 5 of Novemb. 1636 , did preach two Sermons in his own Parish Church , in St. Matthew Friday-street , London , for the which hee was in December then next following , summoned to appeare before D. Ducke , one of the Commissioners for causes Ecclesiasticall , at Cheswicke , in the County of Middlesex : where ( with the Register of the High Commission Court ) the said D. Ducke tendred to the Petitioner , the Oath Ex Officio , to answer to certaine Articles there presented : which Oath the Petitioner refusing to take , did then and there appeale from the said Court , unto the Kings Majesty : which appeale the said D. Ducke did admit , and the said Register by D. Ducks direction , did then , and there enter in writing . Notwithstanding which said appeale , a speciall High Commission Court was shortly after called at London , consisting of foure or five Doctors , where the said Commissioners proceeded illegally , to suspend the Petitioner in his absence , by meanes whereof , as of the threatnings of the said Commissioners , hee was enforced to keepe his house , untill a Sergeant at Armes , with divers Pursevants and other armed Officers , assiisted by Alderman Abel , then Sheriffe of London beset the Petitioners House , at 11 of the Clock at night , and violently broke open his dores with Iron crowes , and the like , and surprised him in his house , he making no resistance at all : where having first searched his study , and taking away such Bookes as they pleased , they carried your Petitioner to prison , whence , the next day being the second of Feb. by a pretended Order from the Lords of the Counsell , he was conveyed to the Fleet , and there kept close prisoner . During which imprisonment , an information was exhibited against the Petitioner , and others in his Majesties Court of Star-Chamber , whereby he was charged ( inter alia ) with publishing of a certaine Booke , containing an Apology for an Appeale , with his said two Sermons , Intituled , For God and the King , wherein hee taught Subjects to yeeld all manner of due obedience to their lawfull King , and reproved all lawlesse Innovations in Religion , &c. Which Information , the Petitioner upon his Oath under the hand of M. Holt , being then of his counsell , assigned by speciall order from the said Court , did put in his answer , wherein hee alledged such things onely , as his said Counsell conceived to be materiall , and pertinent for his just defence in publishing the said booke , but denyed all other matters in the said Information conteined , which said Answer , being admitted and received in Court , the petitioner ( being then a close prisoner ) not onely attended the exhibiting of Interrogatories , according to the custome of that Court , but withall , after some universall delay , did write unto the Kings Attourney to hasten them : but before the examiner came , the petitioner heard that his said Answer was referred to S. Ioh Bramston , Knight , Lord chiefe Justice of the Kings Bench : Sir Iohn Finch , then chiefe Justice of the Common-pleas , and was by them wholy expunged as impertinent and Scandalous ( save onely the not-guilty ) And the petitioner understanding the answer he was to make to the Interrogatories was to be reckned as a part of his answer , admitted in court , but afterward expunged as impertinent & scandalous ( as aforesaid ) : so as if he should then have answer'd the Interogatories , he shold thereby have assented to the said act of the said Iudges , and so to the condemnation of his cause before the hearing , wherby he should have contracted his former Oath , that his said Answer was a true Answer , and so should justly have brought himselfe under the guilt of wilful perjury , and his cause under just censure . For that very reason he held himselfe not bound , ( as hee conceived ) to answer the Interrogatories , for that his said answere was so expunged , and the ( Not-Guilty ) as the foot so tied to the head without the maine body , ( and that in the Judges owne words ) as the Petitioner could not in any sort take or acknowledge it now for other then the Judges owne answere , as may appeare upon Record in the same Court . Neverthelesse , the Court taking the same information Pro-confesso , and refusing to admit a copie of the Petitioners own true answer , as also of his reasons of not answering the Interrogatories , both which at his Censure , he tendred to the Court , desiring they might bee then and there publikely read the 14. of June , 13. Caroli Regis , proceeded to censure , wherby your Petitioner was censured in a Fine of 5000. li. to his Majesty , To be deprived of his ecclesiastical benefice , degraded from his Ministeriall function and degrees in the Vniversity , and ordered to be set on the Pillory , where both his ears were to be cut off , confined to perpetual close imprisonment in Lancaster Castle , debarred the accesse of his wife or any other , to come to him , but onely his Keeper , and denied the use of penne , inke , and paper . All which ( except the Fine ) was executed accordingly . And after his close imprisonment for twelve weekes in the common Gaole in the said Castle , hee was ( by what extrajudicial order he knows not ) transported by the conduct of one Brian Burton appointed by the High Sheriffe of Lancaster , ( who used your Petitioner very basely and deceitfully , ( in that his transportation ) which was in the Winter season through dangerous seas ; to the apparant hazzard both of his health and life ) to the said Castle of Garnsey , where hee hath remained a close prisoner and exile almost three whole yeares , his wife utterly prohibited upon paine of imprisonement to set her foote upon any part of the Iland , where shee might but enquire how her husband did , contrary to the Lawes of God , and the liberties of this Kingdome . May it therefore please this Honourable House , to take the Petitioners sad cause into consideration , and for the better manifestation of his grievance in this cause , to assign him for Counsel Master Serjeant Atkins , Master Tomlins , and Master Gurdon , to assist him in his cause , and to command that hee may take out such copies Gratis out of the said severall Courts , as doe or may concerne his said cause . And your Petitioner as in duty bound , shall daily pray for your prosperities . HENRY BURTON . TO THE HONOVRABLE The Knights , Citizens , and Burgesses , of the Commons House of Parliament . The humble Petition of John Bastwicke , Doctor in Physicke , lately retained close Prisoner and Exile in the Island of SYLLY . Most humbly sheweth ; THat your Petitioner having about sixe yeares since set out a Booke in Latine called Elenchus Religionis Papisticae , with an Addition thereunto called Flagellum Pontificis , & Episcoporum Latialium ; being thereunto provoked by one Richard Short , a Papist that maintained the Popes Supremacie , the Masse , and Papall Religion ; In which Booke your Petitioner ( for preventing all misinterpretations , of his pious , and good intentions therein ) in his Epistle to the Reader , fully declared himselfe , that your Petitioner meant nothing against such Bishops as acknowledged their Authority from Kings and Emperours , yet because your Petitioner ( the better ever to shew the Papall usurpation of other Princes ) therein , onely maintained by way of Argument ( as other Orthodox writers of that Subject usually have done ) a parity of the said Bishop of Rome , or all other Bishops or Presbyters , by the word of God , denying his and their Supremacie over other Ministers to be by the Divine institution . Therupon a Pursevant by Authority from the High Commission Court came into your Petitioners house at Colchester in Essex , in his absence ; and the said Pursevant assisted with the then Bayliffes and Constables of Colchester aforesaid , ransacked his said house , together with his Chests and Trunks , and with great violence broke open your Petitioners Study , which was in his Apothecaries house , and took and carried away divers of your Petitioners Bookes , Writings , Letters , and what else the Pursevant pleased , without making of restitution of them to your Petitioner . And then your Petitioner was prosecuted in the said high Commission Court , principally for his said Booke ; where after a long and charitable prosecution , he was the 12. of Feb. 1634 , fined 1000 . li . to the King , excommunicated , debarred to practice Physicke , the chiefest means of his liveli-hood , his said Booke ordered to be burnt ; That he should pay cost of suit , and be imprisoned till he should make a recantation : the which heavy censure was only for the said Book , wherin your Petitioner maintained the Prerogative of a King against the Papacy . Whereas one Thomas Chawney of Essex , lately wrote a Booke in maintenance of the Papall Religion , and in defence of the Church of Rome , and averres it to bee a true Church , the which Booke is dedicated to the Archbishop of Canterbury , and was and is patronized and defended by the said Archbishop , and the said Chawney never troubled for it . After which censure declared as aforesaid ; all the Bishops that were then present denyed openly that they held their jurisdiction from his Majesty , and affirmed that they had it from God only ; and the Archbishop of Canterbury amongst many other erroneous sayings uttered by him , maintained the said Chawneys Booke , and maintained that the Church of Rome was a true Church , and that it erred not in fundamentals : and he , and other the said Bishops , there defamed the holy Scriptures , and abused reverend Mr. Calvin . In regard whereof , and for the vindicating of your Petitioners innocency in the matters for which he was most unjustly censured , as aforesaid , your Petitioner published in print another Book in Latine Intituled , Apologeticus ad Praesules Anglicanos , expressing the truth of his proceedings , and speeches of his said censure . For which last mentioned Booke , and his Booke called the Let any ( not then in print ) an information was exhibited against him and others in the Star-Chamber , to which your Petitioners answer being drawn and engrossed , was only subscribed by himselfe , because he could get no counsell to set their hands to it : your Petitioner tendred the said Answer first at the Starre-chamber Office , and after in open Court at the Star-chamber Bar , but it would not be accepted for want of Counsellors hands to it , contrary to former Presidents . But the Court of Star-chamber tooke the said information Pro confesso , and censured your Petitioner 5000 . li . fine to the King , to stand in the Pillory , and to loose both his eares , and to be close prisoner in Lancaster Castle in Cornewall : all which hath been executed upon him with great extremity , to the perill of his life . After all which extremitie , your Petitioner ( by what order he knoweth it not , it being no part of his Censure in Starre-chamber ) was transported from the said Castle , to the Iland of SYLLY , a place so barren , that it affords not ordinary necessaries , where he hath been inclose duration for three years or more , and not suffered to have any of his friends come at him , ( his very Wife being prohibited by the Lords of the Counsels order ) under paine of imprisonment , not to set her foot upon any part of the said Iland to enquire of his welfare . So that your , Petitioner hath beene exiled from his wife and divers small children 3. yeares and more , besides the great straits and miseries which hee hath sustained during the said time . All which is contrary to the law of God and man , and the Liberties of a free Subject , and to the utter undoing of your Petitioner , his Wife and children . May it therfore please this Honourable Assembly to take these pressing grievances of your Petitioner into your considerations , and to afford him such reliefe the rein , as in your grave wisedomes shall seeme consonant to Justice and equity , and to assigne him for Counsell , Mr. Atkins , Mr. Ludbore , Mr. Tomlins , Mr. Gurdon , and Mr. Randall , to assist him in this his complaint , and to order that your Petitioner may take out Gratis such Copies of the said Censures , Warrants and Orders , and other the proceedings in the said severall Courts as shall or may any way concerne this his sad , yet most just complaint , with warrant from this Honourable house , to bring in his witnesse . And your Petitioner as in duty bound , shall ever pray for your prosperities ; IOHN BASTWICKE . 
A28439	----	A just vindication of learning, or, An humble address to the high court of Parliament in behalf of the liberty of the press by Philopatris. Blount, Charles, 1654-1693. 1679 Approx. 37 KB of XML-encoded text transcribed from 13 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A28439 Wing B3307 ESTC R16824 11931086 ocm 11931086 51122 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A28439) Transcribed from: (Early English Books Online ; image set 51122) Images scanned from microfilm: (Early English books, 1641-1700 ; 809:16) A just vindication of learning, or, An humble address to the high court of Parliament in behalf of the liberty of the press by Philopatris. Blount, Charles, 1654-1693. Milton, John, 1608-1674. Areopagitica. [6], 18 p. [s.n.], London : 1679. Reproduction of original in Huntington Library. Attributed to Charles Blount. cf. NUC pre-1956. Follows Milton's "Areopagitica" closely in parts. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Freedom of the press -- Great Britain -- Early works to 1800. 2002-10 TCP Assigned for keying and markup 2002-11 Apex CoVantage Keyed and coded from ProQuest page images 2002-12 John Latta Sampled and proofread 2002-12 John Latta Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion A Just Vindication OF LEARNING : OR , An Humble Address to the High Court of PARLIAMENT In behalf of the Liberty of the Press , By Philopatris . Sub bono Principe sentire licet quae velis , & quae sentias dicere . LONDON , 1679. PROEM . May it please you , my Lords and Gentlemen , THis Session of Parliament is of such high Importance to these parts of the World , that Heaven seems to have committed the Universal Fate of Christendom to Your disposal ; from whose Proceedings , both France , Spain , Germany , Holland , and this part of the Universe , must take their Measures : Nor will it be a Vanity in me to affirm the same thing of You , which heretosore Tacitus did of the Battavi , Who in the time of the Romans ( saith he ) were able to confer a Victory upon whatever Party they adhered to . The Parliaments of England have ever been Formidable to their Neighbours , but You above all others seem to have been reserv'd by Providence , for those Great and Weighty Affairs which are now in Agitation as well at home as abroad , and for which purpose You are here Convened . You only are able to cast out that Angel of Darkness , with his many I egions , who is at this time endeavouring to destroy our best of Kings and Governments : You only are able to Center this reeling Kingdom , which staggers and groans under the Plurise of Popery , and which ( if not now prevented ) may in time attaint and corrupt the whole mass of English Bloud : You only are able to preserve that so necessary Religion , and Sacred Property of our British Isle , by continuing ( as there now is ) a Protestant Head , upon a Protestant Body ; without which , our Prince would be no other than a Father-in-law to his People , and they Sons-in-law to him : besides , the incoherence would be as great and disagreable , as to behold a black Indian Head , annex'd unto a white Body . Neither would such a conjunction be more Unnatural , than Inconvenient , since He that is arbitrary over the Soul , as in Popery , hath ever a co-equal power over the Body and the Estate ; which is evident from the examples of France , Spain , and other Popish Governments , where the Priest rides the Soul , and the Prince the Body : ( a Tyranny as disagreable to our Gracious Soveraign's Nature to impose upon us , as it would be insupportable for our English Spirits to bear . ) Now the Original of these Popish Villanies ( as I humbly conceive ) proceeds not more from their Sacerdotal Malice and Interest , than from their Laicks Ignorance and Servitude ; without which , their Clergy would at the best be rendred but like Wolves without Teeth . Wherefore to devest their Priests of this power of doing ill , nothing would be more conducive than the propagating of Wisdom and Knowledge amongst the populace ; since as Ignorance renders men obedient and susceptible of the meanest Slavery , so doth its contrary put all men upon their Guard : Omnes enim nos sumus , aut corvi qui lacerant , aut cadavera quae lacerantur . Now for the more speedy effecting hereof , there hath never been discover'd any better expedient amongst men , than that of the Liberty of the Press , whereby whoever opposes the Publick Interest , are exposed and rendred odious to the people : as on the contrary , they who merit well of their Country , are ever recorded with immortal Honour to posterity . So that if Fame and Ambition ( as all generous Souls must acknowledge ) have so great an influence over the minds of active men , what can be more reasonable , what can be more serviceable to the World , than that which hurries men into a necessity either of acting Virtuously , or of forfeiting their so-much-desired Honour for ever ? and such I take to be the consequence of a Free Press . From which consideration , since the late Act which laid that severe restraint upon Printing , is so near Expiring , my humble Address to Your Lordships , and to You Gentlemen of the House of Commons , is , that before You proceed to the Continuation of any thing of that Nature , You would condescend so far as to look down upon these ensuing Arguments , against any such Inquisition or Embargo upon Science , wherein You may happily find some Reasons , which ( though not founded upon private ends , like those of our Adversaries ) may yet prove sufficiently satisfactory to all , but that Dead-weight of Interest which opposes us ; and will not be converted , for that it is not for its Interest so to be . This , My Lords and Gentlemen , is all from him who would Sacrifice his Life and Fortune for his King and Country , coveting no other Title of Honour whereby to be distinguished , than that of Philopatris . A Just Uindication OF LEARNING , AND THE Liberty of the PRESS . ALl civilized People , as well Ancient as Modern , have ever had that veneration and deference for Learning , that almost no Nation , dis-engaged from Barbarism , wants its publick Donations either of magnificent Structures , or plentiful Revenues , for the encouragement of Litelature and Learned men . Such Patrons and Admirers of Learning were the Heroes of old , that they seem to contend about nothing more , than to excell in their Liberality to the Muses : Thus we see Alexander the Great presented Aristotle with 800 Talents , as also Xenocrates the Philosopher with 50 Talents ; Antiochus likewise presented his Physician Theombro●us with 60000 Crowns ; Homer for his Works receiv'd a thousand pieces of Silver from the Candio●s ; nor did that suffice , but Cities must fall together by the ears for the honour of his Birth : so liberal were the Ancients to all manner of Science ; nor have our Modern Benefactors been inferiour to them , as our two famous Universities may testifie to Posterity . Yet notwithstanding all these Encouragements , Learning hath of late years met with an obstruction in many places , which suppresses it from flourishing or increasing , in spight of all its other helps , and that is , the Inquisition upon the Press , which prohibits any Book from coming forth without an Imprimatur ; an old Relique of Popery , only necessary for the concealing of such defects of Government , which of right ought to be discover'd and amended . However , as our Government is not sick of the same Distemper , so need we not the same Cure , but rather the contrary : for as an ill face cannot be too closly masqued , so neither can a good one be too much exposed . That Books are of great use to a Government , is evident , First , for that they are the only Records of Time , which excite us to imitate the past Glories of our Ancestors : 2ly . we owe our manner or form of Divine Worship to Books alone : 3ly . we owe our Philosophy , or contemplation of God in his Works , to the same cause . For mens Natural Abilities , like Natural Plants , need pruning by Study : thus we see that Histories make men wise ; Poets , witty ; Mathematicks , subtle ; Natural Philosophy , deep ; Moral Philosophy , grave ; Logick and Rhetorick , able to dispute ; all which Excellencies are to be acquired only from Books : since no Vocal Learning is so effectual for Instruction , as Reading ; for that written discourses are better digested , and support themselves better on their own weight , than words disguised by the manner of expression , cadence or gesture , which corrupt the simplicity of things ; when also the suddenness of Pronunciation allow not the Audience time sufficient to reflect upon what was said . Moreover , Books flatter much less , and have more universal precepts , than Discourse ; which generally affects Complaisance , and gaining the Hearers good will : Particularly in Morality , where great persons are better instructed , and more plainly reprehended for their faults by Books , than by Discourses : Books being therefore in the main so useful to Humain Society ; I cannot but herein agree with Mr. Milton , and say , that ( unless it be effected with great Caution ) You had almost as good kill a Man , as a good Book ; for he that kills a Man , kills but a Reasonable Creature , Gods Image : Whereas he that destroys a good Book , kills Reason it self , which is as it were the very Eye of God. Having thus demonstrated how much the World owes to Learning and Books ; let me not be altogether unmindful of Faust and Guttenburg , the promoters of both ; who by their Ingenuity discovered and made known to the World that Profound Art of Printing , which hath made Learning not only Easie , but Cheap ; since now any person may accommodate himself with a good moderate Library at the same Price , as heretofore Plato payed for three Books of Philolaus the Pythagorian , viz. Three Hundred Pounds . This was the Invention wherewith Cardan upbraided the Ancients , saying , Antiquitas nihil par habet . Nay , Thuanus goes higher , when speaking of the Inventors of this Art , he saith , Quibus plus debet Christianus orbis , quàm cuiquam fortissimorum belli ducum ab propagatos fines patria unquam debuit . And truly so we do ; but still provided , that the Inquisition upon it be removed , without which , this Art design'd at first for the service of the Publick , will prove useful to none but the Licenser . Therefore in opposition to any such Restraint , I shall here demonstrat the unreasonableness of any such License or Imprimatur . 1. From the Ancient usage as well of the Greeks , as Romans , who were both highly Eminent for Learning ; and whom in this particular we need not be ashamed to imitate : We do not find amongst the Greeks , that their Vetus Comaedia ( which was so much censured for Libelling and Traducing men by Name , as to be prohibited Acting on the Stage ) was ever supprest from being read ; but rather the contrary ; for that Plato himself recommended the Reading of Aristophanes ( the loosest of all those old Comaedians ) to his Royal Scholar Dyonisius . Neither do we read any where , that either Epicurus or that Libertine School of Cyrene , or what the Cynick Impudence utter'd , with many other Sects and Opinions , which tended to Voluptuousness , and the denying of a Providence , were ever prohibited or question'd . Also amongst the Latines , we find Lueretius versifying his Epicurean Tenents to Memnius , without any molestation , and had the honour to be published a second time by Cicero the great Father of the Commonwealth , although he himself disputes against that same Opinion in his own Writings . Neither do we read of any Decree against the Satyrical sharpness of Lucilius , Catullus , or Flaccus . Likewise in matters of State , the Story of Titus Livins , though it extoll'd and magnify'd Pompey's party , was not ther suppress'd by Octavins Caesar of the other Faction . Nay even in the times of Christianity , unless they were plain invectives against Christianity , as those of Porphyrius and Proclus , they met with no interdict till about the year 400. in a Carthaginian Council , wherein Bishops themselves were forbid to read the Books of Gentiles , but Heresies they might read : Whereas others long before them , scrupled more the Books of Hereticks , than of Gentiles . And that the Primitive Councils and Bishops were used only to declare what Books were not commendable , passing no further censure , but leaving to each ones Conscience to read , or to lay by , till after the year 800. is already observed by Father Paul , that great unmasker of the Trentine Council : After which time , the unsatiable Popes engross'd more and more every day , till Martin the 5th . by his Bull , not only prohibited , but was the first that Excommunicated the Reading of Haeretical Books ; For about that time , Wicklis and Huss growing formidable , were they who first drove the Papal Court to a stricter policy of prohibiting : Which Course Leo the 10th . and his Successors followed , untill the Council of Trent and the Spanish Inquisition engendring together , produced these two Monsters , an Index Expurgatorius , and a Licenser , When they enacted , that no Book , Pamphlet , or Paper should be Printed , till it were Approved and Licensed under the hands of two or three Gluttenous Fryers : So that in fine , there was never any such Inquisition upon Learning known in the World , till Slavery supplanted Liberty , and Interest Religion . 2. It is the greatest Affront and Discouragement that can be offer'd to Learning and Learned men : For so far to distrust the Judgment and Honesty of one who hath but a common repute in Learning ( having never yet offended ) as not to count him fit to Print his mind , without a Tutor or Examiner , least he should drop a Scism or something of corruption , is the greatest displeasure and indignity to a free and knowing spirit , that can be put upon him . What advantage is it to be a Man , over it is to be a Boy at School , if we have only ' scap'd the Ferula , to come under the Fescu of an Imprimatur ? When a man Writes to the World , he summons up all his Reason and Deliberation to assist him ; he Searches , Meditates , is industrious in Consulting and Conferring with his Judicious Friends ; after all which , he takes himself to be inform'd in what he Writes , as well as any that writ before ; if in this the most consummate act of his sidelity and ripeness , no years , no industry , no former proof of his Abilities , can bring him to the state of Maturity , as not to be still distrusted , unless he carry all his considerate diligence , all his midnight watchings and expence of Palladian Oyl , to the hasty view of an Unleasured Licenser , perhaps much his Younger , perhaps much his Inferior in Judgment , perhaps one who never knew the Labour of Book-writing , or perhaps one altogether ignorant of that Art or Science whereof the Author Treats . When if he be not repuls'd or slighted , must appear in Print like a Puny with his Guardian , and his Censors Hand on the back of his Title , to be his Bail and Surety that he is no Idiot or Seducer : This cannot but be a derogation to the Author and to the Book , as well as to the priviledge and dignity of Learning . And what if the Author shall be of so Copious a Fancy , as to have many things well worth the adding , come into his Mind after Licensing , while the Book is yet under the Press , which frequently happens even to the best of Writers , and that perhaps a dozen times in one Book ? The Printer dares not go beyond his Licensed Copy ; so often then must the Author trudge to his Leave-giver , that those his new Insertions may be view'd ; and many a Journey will he make ' ere that Licenser , ( for it must be the same man , ) can either be found , or be found at Leisure ; in the mean while , either the Press must stand still , which is no small Damage , or the Author lose his most Correct Thoughts , and so send forth his Book Imperfect . How can any man esteem himself Doctor enough to Teach with Authority in his own Book , when he himself and all that he Writes must submit to the jurisdiction and censure of another ? 3. 'T is a great prejudice even to the Book it self , to come out under the partiality and ignorant approbation of a Licenser : Every Acute Reader upon the first sight of a Pedantick License , will be apt to misinterpret the word ( Imprimatur ) and think it signifies no more , but that , this Book is foolish enough to be Printed ; when seeing it comes out under the wardship of another , he will be apt to say , I know nothing of the Licenser , but that I have his own hand for his arrogance ; who shall warrant me his Judgment ? The State , Sir , replyes the Stationer ; But hath a quick return , The State shall be my Governours , but not my Criticks ; they may be mistaken in the choice of a Licenser , as easily as this Licenser in the choice of an Author : Whereunto he might also add from my Lord Bacon , That such Authorized Books are but the Language of the Times . For though a Licenser should happen to be more then ordinary Judicious , which will be a great hazard in the next succession ; yet his very Office and Commission enjoyns him to let pass nothing but what is Vulgarly received already . Nay , if the work of any Deceased Author , though never so Famous in his Life time , come to their hand for License to be Printed or Reprinted ; if there be found in the Book any one Opinion that thwarts the Licenser's Humour , whether it be of a Vacuum , Motion , Air , or never so inconsiderable a Subject ; the sense of that great man shall for all Posterity be lost , out of the presumptuous Rashness of a pedantick Licenser . So that if these things be not seriously and timely resented by them who have the remedy in their power ; but that Licensers are permitted to gnaw out the choicest periods of exquisite Books , and to commit such a Treacherous Fraud against the Orphan remainders of the worthiest men after death , the more sorrow will belong to that helpless race of men , whole misfortune it is to have Understanding . Henceforth let no man care to learn , or care to be more than worldly wise ; for certainly in higher matters to be ignorant and slothful , to be a common stedfast Dunce , will be the only pleasant life , and only in request 4 It is not only a reflection upon Books and particular men , but it is likewise an undervaluing and vilifying of the whole Nation : I cannot set so small value for all the Invention , the Art , the Wit , the grave and solid Judgment which is in England , as to imagine that it can be comprehended in any 20 Capacities , how good soever , much less that it should not pass except their Superintendence be over it , except it be sifted and strained with their Strainers and that it should be uncurrant without their Manual Stamp : Truth and Understanding are not such Wares as to be Monopolized and Traded in Tickets , Statutes and Standards . We must not think to make a Staple Commodity of all the knowledge in the Land , to Mark and License it like our Broad-cloath and Wool-packs : What is it but a servitude , like that imposed by the Philistines , not to be allow'd the Sharpning of our own Axes , but we must repair from all quarters to twenty Licensing Forges ? Had any one written and divulged Erroneous things , and scandalous to an Honest Life , mis-using and forfeiting the esteem had of his reason amongst men ; if after conviction , this only censure were adjudged him , that he should never henceforth Write but under the Authority of an Examiner ; this could not be apprehended less then a disgraceful punishment . Whence , to include the whole Nation , and those that never yet thus offended , under such diffident and suspectful Prohibition , renders it no less then a National disparagement ; and so much the more , seeing Debtors and Delinquents may walk abroad without a Keeper , but inoffensive Books must not stir forth without a visible Jaylor in their Title : Nor is it a less reproach to the Commonalty ; since , if we be jealous over them , as that we dare not trust them with an English Pamphlet : What do we but censure them for a giddy , vicious , unthinking crowd ; in such a sick estate of discretion , as to be able to take nothing down , but through the Pipe of a Licenser . Now that this proceeds from the care or love of the Commonalty , we cannot pretend ; since in those Popish places where the Laity are most hated and despised , the same strictness and severity is used over them . 5. It reflects upon our Church and Clergy , of whose labours we should hope better , and of the proficiency which their Flock reaps by them ; then after all this Light of the Gospel , all this continual Preaching , they should be still frequented with such an un-principled , un-edify'd and Laick rabble , as that the Whiff of every new Pamphlet should stagger them out of their Catechism and Christian walking . This may have much reason to stagger and to discourage the Ministers , when such a low conceit is had of all their Exhortations , and the benefiting of their Hearers , as that they are not thought fit to be turned loose to three Sheets of Paper , without a License ; that all the Sermons , all the Lectures Preached , Printed and Vented in such numbers and such Volumes , should not be Armour sufficient against one single Enchyridion Unlicensed : I am confident that a Kingdom governed by the rules of Justice and Fortitude , or a Church built and founded upon the rock of Faith and true Knowledge , cannot be so Pusillanimous . That all freedom of Writing should be thus restrained with the proud curb of an Imprimatur , must needs administer cause of doubt , and discouragement to all Learned and Religious men , who may justly suspect the Reason and Power of that cause which durst not stand a Tryal of Skill . Every Author Writes either Truth or Falshood ; If he Writes Truth , why should he be oppressed or stifled ? And if he delivers what is False , let him be confuted by Answer , whereunto every Author is subject ; since no cause ever suffered by being answered , only by Fire and Faggot . That Liberty is the Nursery of Science , appears in that there is nothing hath so much clouded and discouraged the Italian Wits , as their Inquisition ; which restraining all manner of Philosophick freedom , hath for these many years produced nothing but obsequious flattery : In which Country the Famous Galileo was oppressed under the Inquisitions Tyranny , for thinking otherwise in Astronomy , then the Dominican and Franciscan Licensers thought . 6. This Licensing of Books is one of the most dangerous and mischeivous Monopolies and Oppressions our Government is subject to : Since , put the Case we were under an evil Prince , ( as now we are under a good one ) he paying this Licenser his Stipend , might influence him so far , as to make him License all Books against the Interest of the Subject , or to the Defamation of any publick Spirited Lords or Commoners ; and to prohibit only such Books as are in the Vindication of such persons who are for the Liberty and Property of the Subject : For that 't is ever the Interest of a Licenser , above all , to regard the Favour of his Prince . ( though to the prejudice and almost ruine of his Country . ) Who payes him his Wages ? His Prince . Who hath the disposal of all Places and Offices of Preferment ? His Prince . Then who should he study to please , right or wrong , but his Prince and Pay-master ? that is , if he be such as most Licensers are , low-spirited men , who consider nothing but their own present Interest . Why should I not have the same freedom to write , as to speak ? If I speak any thing that is evil , I am lyable to be punish'd , but yet I am never examined before I speak what I am about to say : So let not my Book be Censured by one Interested man alone in private , till it hath tryed the publick Test ; and then if there be any thing ill in it , I am ready to answer for it . Why must no Writing , either in the behalf of such great matters , as Liberty , Property , and Religion , or in the behalf of such small trifles , as Funeral Tickets , Play-house Bills , City Mercuries , Hackney-Coach Bills , Quack-Doctors Bills , and the like , be Printed without a License ? Is it for that the Subject of these Bills or Tickets are dangerous to the Government ? or rather , that this Monopoly would be injured in its Prerogative , if the least Word or Letter be Printed without paying Toll to this Licenser . Heaven grant that in time , there be not the same Restraint and Monopoly over Wity Discourse , as there is now over Ingenuous Writing : Since by the same reason , the Royal Jester may demand a Spell of Money for every Jest that is broken in Discourse , as well as the Licenser doth expect a reward for every Ingenious Piece or Jest , that is Printed in Books : When with more Gravity then Wit , having with great Study and Labour , Corrected some such dangerous Author as Thomas a Thumbis ; he from his Learned Grammatical Pen , which casts no Ink without Latin , drops forth that Lordly word IMPRIMATUR ; either because he judged no Vulgar Tongue was worthy to express so pure a Conceit ; or rather perhaps , for that our English , ( the Language of men , ever famous and bold in the Atcheivements of Liberty , ) will not easily find servile Letters enough to spell such an Arbitrary Presumptuous word , as is that of IMPRIMATUR . 7. This trouble of Licensing doth very much prejudice and injure the very Licensers themselves in the Calling of their Ministry , if they will discharge that Office as they ought ; because of necessity they must neglect either the one duty or the other . 8. It robs us of that great Argument we make use of against the Mahometans ; and what is worse , Popish Religion , viz. That Ignorance is the Mother of their Devotions ; since how can We justly brand their Religions , for being founded meerly upon their Laicks Ignorance ; when we in the like manner discountenance Knowledge our selves ? How can we upbraid Papists for not daring to permit their Common people to read the Bible , when we do the same thing in effect , by tying all persons up to one mans Exposition and Interpretation of the same , viz. the Licenser's ; who will not permit any Exposition to come forth that thwarts his own particular Judgment . I am confident , that if the Turk or the Pope , could be assured to make all men Expound the Alcoran and Scriptures according to the sense of the Musti and Conclave , they would neither of them be against the Common peoples reading them ; so that we all three aim at one & the same thing , only by different ways ; and that is our mistake : For let their falshoods use what artifice they can ; yet we do in a manner Libel our own Truth , when by Licensing and Prohibiting , fearing each Book , and the shaking of each Leaf , we distrust her own strength : Let her and Falshood grapple ; who ever knew Truth put to the worst in a free and open Encounter ? Her confuting is the best and surest oppressing , when it leaves all standers by no room no doubt . The punishing of Wits enhaunces their Authority , and forbidden Writing is thought to be a certain spark of Truth that flyes up in the Faces of them who seeks to tread it out . When a man hath been working at the hardest Labour in the deep Mines of Knowledge , and hath furnisht himself out in all Equipage , drawn forth his Reasons as it were in Battail-array ; scatterd and defeated all objections in his way , summons his Adversary into the Field , offers him the advantage of Wind and Sun if he pleases , only that he might try the matter by dint of Argument ; for his opponent then to Sculk & lie in Ambuscade , to keep a narrow Bridge of Licensing , where the Challenger should pass ; this , though it be courage enough in a Souldier , is but Weakness and Cowardice in the Wars of Truth . For Truth needs no Policies , no Stratagems , no Licensings to render her Victorious ; these are only the shifts and defences that Error uses against her power : So that if it once come to Prohibiting , there is nothing more likely to be Prohibited then Truth it self , even the very Bible ; as we may see it is by the first Inventors of this Monopoly . To justifie the Suppression of Books , some may Cite the Burning of those Ephesian Books by St. Paul's Converts ; but that agrees not with our Case , for there it was not the Magistrate , but the Owners of the Books themselves who burnt them in remorse . 9. And Lastly , Give me leave to tell you , that Licensing and Persecution of Conscience are two Sisters that ever go hand in hand together , being both founded upon one and the same Principle : Therefore to Asperse the one , permit me to Defame the other . Now although I allow no indifferency to those Religions whose Principles destroy Government , nor those Religions that Teach ill Life ( both which Errors the Papists are guilty of . ) Yet I cannot but wish , that all men would use one another so gently and so charitably , that no violent Compulsion should introduce Hypocrisy , and render Sincerity as well troublesome as unsafe . It would be hard measure for any man to blame that Chyrurgion who refused to cut off a mans Head only to Cure a Wart or Pimple upon his Chin or Cheek : Now the Case is altogether the same , and we may as well decree a Wart to be Mortal , as a various Opinion in re alioqui non necessariâ to be Capital and Damnable . I would fain know why is not any Vicious Habit as bad or worse , then a False Opinion ? Why are we so zealous against those we call Non-conformists , or Hereticks , and yet at the same time dear Friends with Drunkards , Fornicators , Swearers , Intemperate and Idle Persons ? I am certain that a Drunkard is as contrary to God , and lives as contrary to the Laws of Christianity as any Heretick ; and I am also sure that I know what Drunkenness is , but I am not sure that such an Opinion is Heresie , nor would any man else be so dogmatical in these matters , did he not mistake confidence for certainty . Faction and Heresie were things unknown in the World , till the increase of Interest , and abatement of Christian Simplicity ; when the Churches Fortune grew better , her Sons worse , and her Fathers worst of all . Why should I hate men because their Understandings have nor been br●ught up like mine , have not had the same Masters , have not met with the same the Books , nor the same Company , or have not the same Interest , or are not so Wise , or are much Wiser , and therefore do not determine their School-questions to the sense of my Sect or Interest ? I think they are in an Error , but they believe me to be in the wrong ; If they Erre , they do it not through Obstinacy , but Ignorance ; and if God affords them his Patience , why should we not lend them ours ? It was nobly and bravely answered ( for a Heathen ) of Tamberlain the Great ; who ( when his High Priest desired him to reduce all that part of the World to one Religion ) replyed : No , I will not ; for that how ( saith he ) do I know but the same God , who hath delighted himself so much with the variety of all other things , as appears in Men , Beasts , Birds , Fish , Trees , Herbs , Flowers , &c. May not also delight himself as much in variety of Worship ? Therefore I will punish none but such as deny either a God or his Providence , and him will I put to death . Certainly 't is very unreasonable for men to press and pretend every Opinion in matters of Religion , as necessary in so high a degree , that if they spoke Truth , or indeed two of them in 500 Sects , which are now in the World ( and for ought I know there may be 5000. ) it is 500. to one but every man is Damn'd ; for every Sect Damns all but it self , and yet that is Damn'd of 499. and it is excellent Fortune then if that escape . All Wise Princes heretofore , till they were overborn with Faction , gave Toleration to different Sects , whose Opinions did not disturb the publick Interest : And not without reason ; for that being restrained and made miserable , mutually endears the discontented Party , and so begets more hearty and dangerous Confederations against the oppressing Government . Now how unreasonable soever such kind of Persecutions may appear to all tender hearted Christians ; yet if once a License prevails ( when men shall not be permitted to justifie their Innocence to the World ) 't is greatly to be fear'd that these mischiefs , and worse then these ( if possible ) will be the consequence of it . Having therefore thus plainly and at large demonstrated the inconveniences of a Licensing Press , give me leave to write upon the square , and shew you the Objections of our Adversaries , which without wrong to their cause , may be justly comprehended under one head , and that is this . Objection , If ( say they ) a Restraint be not laid upon Printing , and some Supervisors assigned over the Press ; how then can we be secured from Libells against the King , the Church , the State , and private men ? As also from Popish Books of all sorts ? Now this I take to be the only Material Objection , wherewith they can have any shew of a pretence to baffle and obstruct our design . To which I Answer : First , that to expect any assurance that no such Books shall be written , is more then Mortal man can give ; since we see that during this late Act , and should there be even a Spanish Inquisition erected amongst us ; yet there are some Authors and some Printers so bold , that the one to vent his Humour , and the other for the Lucre of Money , would Write and Print such Books in spite of the strictest enquiry , and in defiance of the severest Penalty ; And these are the Authors that are most dangerous , and also most incorrigable , being persons however that are more likely to be silence'd by Liberty then by Restraint : For experience hath already shew'd , that all such Acts will prove uneffectual as to them . Secondly , supposing any such Authors are taken and discovered ; why , we need no other new Laws for the punishing of them ( as I humbly conceive ) then what are already in force : As for example , if any Audacious Villain shall Publish Treason , he is already lyable to suffer as a Traytor ; or if he Writes Scandalous Reflections upon the Government , I presume he is by the present Laws of the Land subject to a Fine and Imprisonment . Again if he publishes any Atheism , Heresie or Schism , he is lyable to an Excommunication , and to be proceeded against accordingly in the Spiritual Court : Or if in his Writing he Defames any particular person , he is obnoxious to a Scandala Magnatum if he be a Peer ; and to an Action upon the Case for Slander , if he be a Commoner . And last of all for Popish Books , Quaere whether there be not Statutes already in force for the abolishing them , made 3 and 4 of Ed. 6. For although this Statute was once repealed by the 1 M. 2. yet that of the 1 M. 2. was likewise afterwards repealed by the 1 Jac. 28. So that I cannot apprehend wherein we have need of any other new Law of this nature , unless it be to preserve to the poor Book-sellers their just and undoubted property of their Copies , which is their House and Land , they having the same Title for the one , as we have for the other . POSTSCRIPT . HAving thus therefore my Lords and Gentlemen tendred to your serious consideration these few reasons against any such Inquisition upon the Press , I shall presume to offer but this one Proposal to Your Judgment , and so conclude , viz. That if these fore-mentioned Arguments prove so unneffectual , as that your Prudence shall think fit to take some further care , about the regulating of the Press ; then if it be Enacted , that any Book may be Printed without a License , provided that the Printers and the Authors Name , or at least the Printers be Registred , whether or no this will not have all the good , but none of the bad Consequence of a Licenser ? And that those which otherwise come forth , if they be found Mischeivous and Libellous , shall be committed to the Flames , as also the Author to Condigne Punishment ; but in this as in all other things I most humbly submit my self to Your Supream Wisdom and Judicature . FINIS . Notes, typically marginal, from the original text Notes for div A28439-e370 Pl. Alex Gell. lib. 5. ch . 17. Subt. lib. 17. Hist. lib. 25. Lord Bacon Dr. Taylor Liberty of Proph 
A60058	----	A short, but just account of the tryal of Benjamin Harris upon an information brought against him for printing and vending a late seditious book called An appeal from the country to the city, for the preservation of His Majesties person, liberty, property, and the Protestant religion. Harris, Benjamin, d. 1716? 1679 Approx. 17 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A60058 Wing S3565 ESTC R18707 12041981 ocm 12041981 52987 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60058) Transcribed from: (Early English Books Online ; image set 52987) Images scanned from microfilm: (Early English books, 1641-1700 ; 823:16) A short, but just account of the tryal of Benjamin Harris upon an information brought against him for printing and vending a late seditious book called An appeal from the country to the city, for the preservation of His Majesties person, liberty, property, and the Protestant religion. Harris, Benjamin, d. 1716? 8 p. s.n.], [London? : 1679. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Freedom of the press -- England -- Early works to 1800. 2004-01 TCP Assigned for keying and markup 2004-02 Aptara Keyed and coded from ProQuest page images 2004-03 Mona Logarbo Sampled and proofread 2004-03 Mona Logarbo Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion A SHORT , BUT JUST ACCOUNT OF THE TRYAL OF Benjamin Harris , UPON AN INFORMATION Brought against him For Printing and Vending a late Seditious Book called An Appeal from the Country To the CITY , For the Preservation of His Majesties Person , Liberty , Property , AND THE Protestant Religion , Printed in the Year 1679. On Thursdry , the fifth of this Instant February , at the Guildhall in the City of London , There was an Information exhibited by the King's Council before my Lord Chief Justice Scroggs , against Benjamin Harris Bookseller to this purpose , viz , That He the said Benjamin Harris , did maliciously and designedly to scandalize the King and Government , cause to be printed , and sold , a late seditious Book called , An Appeal frem the Country to the City , for the preservation of His Majesties Person , Liberty , Property , and the Protestant Religion ; and after it was read , Mr. Recorder made a speech to the Jury , and the whole Court , to this effect . Gentlemen , I Hope , This being a matter to be tryed in the City of London , Persons coming here in great Multitudes , come to blush rather than to give incouragement to it ; and if we can give Your Lordship , and this Iury satisfaction that this Person is guilty of the offence , according as it is laid in the Information , I hope that both you , and all others that shall hear it , ( for I perceive there is a great expectation this day from this cause , ) I hope , I say , You will all abominate any man that shall offer at any such like thing . Indeed we live in an age where all sort of Faction and Rebellion is countenanced , Magistrates reviled , and scandalized by some persons , who think they have Authority so to do . It is just like such another kind of Religion , which some have now of late taken up , that rather than they will be thought to turn Phanaticks , they will turn plain Atheists , and others , who scorn to be either downright Rebels . This Book is as base a piece as ever was contrived in Hell , either by Papists , or the blackest Rebel that ever was : It seems to carry with it a fine Character , and has a figure of all plausible obedience to the Crown , to wit , an Appeal , &c. For the preservation of His Majestie 's Person , Liberty , Property , and the Protestant Religion . But if any of you have seen it , I hope you will be so far from giving any countenance to it , as that you will , with me , think , 't is so far from tending well to the Government , that it is only designed to rake up all Sedition and Rebellion , and the very worst of all Rebellion . I must confess , I would rather have believed that it was only the sake of lucre made him do what he did , for that would have somewhat extenuated his Crime , if he had not read it first ; but then to go , and have it Printed , and exposed to sale , &c. this it a great aggravation , If the same sort of Insinuation had been used towards any private Tradesman , as hath been offered to the KING and Magistrates , I believe there is no man but would say , That e're this time he might have hid his head . But Dissemblances of Pretences for the sake of the Protestant Religion now adays in his Shop will pass well enough , and Persons can tell you there how far you may go from hence to Rome with safety ; and after they have blackened their mouths with Tobacco and Smoke , and do not rail against the Church and the Government , they are looked upon strait as no Protestants . But still as to this Person , the farther to urge it , by way of aggravation upon him , he could vauntingly make his Boasts , when it was put home to him , Why he would venture to do such things , & c ? That he had above a Thousand Persons who would stand by him in whatsoever he did . Lord Chief Iustice. There was hardly ever any Book more pernicious to set us together by the Ears than this , nor any thing a greater Incendiary ; One can hardly write a worse — Says he , We in the Country have done our parts , in Choosing ; for the generality , good Members to serve in Parliament ; but if ( as our Two last Parliaments were ) they must be Dissolved , or Prorogued , whenever they come to redress the Grievances of the Subject , we may be pitied , but not blamed . If the Plot takes effect , ( as in all probability it will ) our Parliaments are not then to be Condemned , for that their not being suffered to Sit occasioned it . So that here is a sly way of casting it upon the KING Himself . And if it be not down-right Treason , I am sure , it is just upon the heels of it . 'T is a most abominable Piece . Then were called the Witnesses , to prove that the Books were Sold in his Shop , and after they were all Sworn , first of all Mrs. Grover , a Printer's Wife , stood up , who confessed she had half a dozen of them , but not of him ; for he was either gone out , or not in the way , but she had them of his Man. Then stood up one Mary Darby , and she said , She had four of them . After her , Mr. Benjamin Tooke , at the Ship in St. Paul's Churchyard Bookseller , was Examined , who said he saw several Quires of them in the Shop . And being asked by Mr. Harris , How he knew they were all those Books ? He answered , That he turned over a great many of them , and found them all the same . Mr. Recorder . My Lord , he was so mighty zealous of this Book , of so great importance , no doubt , to his Party , that for fear he should be disappointed in time , he gave somewhat to hasten it . Mr. Recorder . Call — the Printer's Man , and swear him . [ Who stood up , and was sworn . ] Mr. Recorder . What did Mr. Harris give you , ha ? Printer's Man. He laid me down Six-pence . Lord Chief Iustice. And what , that was for hastening the Book , was it not ? Printer's Man. I cannot tell Sir , not I , but he gave me Six-pence . Mr. Recorder . And what , did you do it in the Day-time , was you not at it in the Night ? Printer's Man. Yes , I was upon it in the Night . Mr. Recorder . Ay , it was a deed of darkness , and so fit for Night-work . Mr. Serjeant Strode . My Lord , If it can be made out to your Lordship and this Jury , that he designed maliciously to scandalize the KING and the Government by it , we must acquiesce , but that , my Lord , he absolutely denies ; but seeing it running up and down the Town , he gets some of them , and suffers them to lie up and down in his Shop , and this only as a common thing to get money , so that we suppose it may not lie within the Information , because it does not intentionally scandalize the KING and the Government . Mr. Williams . He in his Trade sold this Book , and that we admit ; but , my Lord , it is a material part of the Information , that it was done with a malicious design , &c. and we do not take it so , but for the other matter we submit to it . Lord Chief Iustice. Then you do admit , that he did sell some of these Books . Mr. Williams . We do , my Lord , that he did sell one . Mr. Ollibear . My Lord , this Book was publickly sold in other Booksellers Shops before we had it , and so we thought in a way of Trade , we might do the like ; but as soon as ever we heard there was any thing ill in the Book , we supprest the selling of it . Mr. Serjeant Strode . They say , my Lord , the Printer had Six-pence given him by Mr. Harris . — Friend , does not he come , and give you some money at other times ? have you never had any of him before ? Printer's Man. No , Sir , I never Printed any thing for him before . Mr. Serjeant Strode . Was not this Printed before you saw it ? Printer . Not to my knowledge . Mr. Serjeant Strode . Pray ask the first Witness . Was not this in Print before you saw it in his Shop ? Mrs. Grover . Yes , my Lord. Mr. Williams . My Lord , he is a man of other Principles than to do such things . Lord Chief Iust. There is scarce any but Smith , that is so Factious a Seller of Books , as Harris : All your Domestick-Intelligences are so ; for which , you know , you have forfeited your Recognizance almost in every Book . A Neighbour was called by Mr. Williams , to give an Account of Mr. Harris . Neighb . My Lord , I have known him about a Twelve-Month ; and I have alwayes looked upon him , to be a fair Conditioned , Quiet , Peaceable Man : He is , and has been so Reputed among his Neighbours . And I have never seen any thing from him , but what was very Quiet and Peaceable . Mr. Recorder . A Book-Seller , that causes a Factious Book to be Printed , or Re-printed , if it was Printed before , is a Factious Fellow . Lord Chief Iust. You say right . Mr. Goodall ( another Neighbour of Mr. Harris's ) said , upon his being asked , If he were acquainted with him ? and , If he were wont to Oppose , or to Scandalize the KING or Government ? That he never heard such a like thing of him . Mr. Recorder . I presume , that none of these do stand by him , in any such thing : But he , being advertised of it , and being asked , Why he would offer to Expose to Sale such a Book at this ? He answered and said , That he had a Thousand Persons , that would Stand by him . Call Robert Stevens . Lord Chief Iust. What can you say ? Rob. Stephens . My Lord , I have seen this Book several times in his Shop , and others too : And I have asked him , VVhy he would so publickly Vend them ? ( I did not indeed Buy one of them my self , but I caused a Man to Buy one for me ) and he said , He had several Thousands to Stand by him : and he is accounted an Anabaptist . He said so before the Masters and Wardens of the Company ; who questioned him , why he sold such Scandalous Things ? and he said , He had several Thousands to Stand by him . Then spake the Lord Chief Justice to this Purpose . BEcause my Brother shall be satisfyed with the Opinion of all the Judges of England , what this Offence is , which they would insinuate , as if the meer Selling of such a Book , was no Offence . 'T is not long since , that all the Judges met , by the King's Command ; as they did sometime before too : and they both Times declared unanimously , That all Persons , that do Write , or Print , or Sell any Pamphlet , that is either Scandalous to Publick , or Private Persons ; such Books may be seized , and the Person punished by Law : That all Books , which are Scandalous to the Government , may be seized ; and all Persons of Exposing them , may be Punished . And further ; That all Writers of News , though not Scandalous , Seditious , nor Reflective upon the Government , or the State ; yet if they are Writers ( as there are few others ) of False-News , they are Indictable , and Punishable upon that Account . So that , your Hopes of any thing of that kind , will be vain ; for all the Judges have declared this Offence , at the Common-Law , to be Punishable in the Seller , though in the way of his Trade : The Books may be seized , and the Person punished . As for this Book , in particular ; You can hardly read a more base , and pernitious Book , to put us all into a Flame : It gives you such Incitements , and such base Incouragements , with such Reflections upon all sorts of Persons , ( for I have Read it upon this Account ) that I think , there can scarce be a worse made . He would set up another Man , that has no Title , to the Crown : For ( sayes he ) the Greatest Danger accruing to your Persons , as well as to the whole Kingdom , upon the KING 's untimely Death , will proceed from a Confusion , and want of some Eminent and Interested Person , whom you may trust , to Lead you up against a French and Popish Army : For which purpose , no Person is fitter , than his Grace , the Duke of Monmouth ; as well for Quality , Courage , and Conduct , as for that his Life and Forture depends upon the same Bottom with Yours . He will stand by You ; and therefore , You ought to stand by him . And remember the Old Rule is , He who hath the worst Title , ever makes the best KING ; as being Constrained by a Gracious Government , to supply what he wants in Title : That instead of , GOD and my Right ; his Motto may be , GOD and my People . He sayes , Such a one would make a better KING ; for , as you see , the Worse the Title , the Better the KING . A KING , with a Bad Title , makes a Better KING , than he that hath a Good One ; for , he shall be obliged to Comply with , and will humour the People , for want of a Title . A Thing , which is of the basest Nature , that can be : And yet this Man must give Money , to hasten the Printing of such a Book ; and he had several Quires of them in his Shop . Except the Writer of it , there cannot be a worse Man in the World ; who , for Trival Profit , will neglect the Peace and Quiet of his Country , and set us all together by the Ears , for a Groat . And , Mr. Harris , if you expect any thing in this World , of this kind of Favour , you must find out the Author ; for he must be a Rebellious , and a Villainous Traytor : For , though he seems to inveigh against Popery , it is only to be a Rebel . And certainly , he has rejected all the Laws of God , and all Obedience that Man requires ; and prophaned all Holy Writ . He is some Body , whose Fortune does not suit with his Condition ; and who , because he is not at ease and quiet himself , will let no Body else be so neither . You have nothing more to do , but to give your Verdict : Speaking to the Jury , who presently with-drew . If there be any thing in Law , let me know it ; because you go out . Then one of the Jury asked my Lord , if they might not have the Book with them , which was there in the Court , and it was answered in the Negative . Before the Jury went out , Mr. Harris would fain have spoke to them for himself , but it was not permitted him . Then , after a little while tarrying , they returned to the Bar. And being , as is usual , asked if they were agreed on their Verdict , and who should speak for them ; they answered yes , and appointed their Foreman , who said He was guilty of selling the Book . At which there was a very great and Clamorous Shout . Lord Chief Justice said , that was not their business , they were only to determine whither barely Guilty , or not Guilty . The Recorder would have had them given their Verdict by the Poll , but they all unanimously Cryed out , they were all Agreed , and then the Foreman gave the Verdict again , Guilty . Mr. Recorder then prayed , that he being for the King , Mr. Harris might stand Committed ; who was thereupon presently delivered to a Tippstaff to be carryed to the Kings Bench. Mr. Harris earnestly beseeched his Lordship , that he might be sent to any other Prison , and named Newgate three or four times , but it was not granted him : Thereupon he said , I hope God will give me Patience to go through it . Then my Lord Chief Justice spake to the Jury to this Effect . I am sorry you gave Countenance to this Cause so much , as to stir from the Bar , when the Evidence was so full , and when I told you plainly , not only my Opinion , but likewise that of all the Judges of England , that selling this Book was an Offence at the Common Law , for which they ought to be punished : and yet with your Scruples , you give the Party ( with their Hollows , and Shoutings ) to take Advantage ; though you did mean upon the matter , the same thing then , you do now : Yet you see , upon every little occasion , when a thing shall seem to thwart the Government , how ready they are to send up their loud Hollowings . It was not so prudently done as might have been done . We had need look about us , for if at such a time , and for such a base Book , such Clamorous Noises shall be made , what shall become of us ? Our Lives and Fortunes are at stake . Would I knew some of those Shouters , I would make them know , I would punish them : I am Incensed in the behalf of the Government , and of all our Lives and Fortunes , that such shall go unpunished . FINIS . 
A37430	----	A Letter to a member of Parliament, shewing the necessity of regulating the press chiefly from the necessity of publick establishments in religion, from the rights and immunities of a national church, and the trust reposed in the Christian magistrate to protect and defend them : with a particular answer to the objections that of late have been advanced against it. 1699 Approx. 86 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A37430 Wing D837 ESTC R4998 12137939 ocm 12137939 54806 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A37430) Transcribed from: (Early English Books Online ; image set 54806) Images scanned from microfilm: (Early English books, 1641-1700 ; 91:13) A Letter to a member of Parliament, shewing the necessity of regulating the press chiefly from the necessity of publick establishments in religion, from the rights and immunities of a national church, and the trust reposed in the Christian magistrate to protect and defend them : with a particular answer to the objections that of late have been advanced against it. Defoe, Daniel, 1661?-1731. [4], 67 p. Printed for George West, and Henry Clements, Oxford : 1699. Ascribed to Daniel Defoe. Cf. Wing. First ed. Errata: p. 67. Reproduction of original in Yale University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Freedom of the press -- Early works to 1800. 2002-07 TCP Assigned for keying and markup 2002-07 Apex CoVantage Keyed and coded from ProQuest page images 2002-08 Judith Siefring Sampled and proofread 2002-08 Judith Siefring Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion A LETTER TO A Member of Parliament , Shewing the Necessity of Regulating the PRESS : CHIEFLY From the Necessity of Publick Establishments in RELIGION . From the Rights and Immunities of a National CHURCH . And the Trust reposed in the Christian Magistrate to Protect and Defend them . WITH A Particular ANSWER to the OBJECTIONS that of late have been Advanced against it . OXFORD : Printed for George West , and Henry Clements . M. DC . XCIX . The CONTENTS . An Enquiry into the Duty of the Magistrate in matters of Religion : Sect. 1. Considered , first , under a state of Nature , 1b . Secondly , under a state of Revelation : Sect. 2. An Objection answered : Sect. 3. An Enquiry when there are two or more Sects of Religion in any Government , why the Magistrate is under an obligation of protecting , or rather advancing the one more than the other : Sect. 4 , and 5. The Rights and Authority of a National Church considered and stated : Sect. 5. The Restraint of the Press demonstrated , not only as it is a necessary provision to advance the Interests of Religion , but to preserve and maintain the Ends and Designs of it , as professed in a National Church : Sect. 6. The Necessity of Publick Establishments in Religion , and the pernicious Influences which the Liberty of the Press has upon them , as introductory of Scepticism , Heresie and Infidelity : Sect. 7 , 8 , and 9. The Argument represented in several Instances from some late Prints : Sect. 8 , 9. Objections answered . As first , That the Attempts and Mischiefs of the Press , may as effectually be obviated by particular Laws , and that a Restraint of the Press from the Experience of former times has not prevented'em : Sect. 10. Secondly , That a Restraint of the Press is a giving up of the Consciences and Judgments of Mankind to a Party , and a Condemning them to an Implicit Faith , and is a direct Method to involve the World in Ignorance and Error : Sect. 11. The Church of England denies no Gospel means of Information : Sect. 12. Thirdly , That every one , not only of Natural Right , but in point of Charity , may , and ought to publish whatever appears to be Truth ; and consequently the Restraint of the Press , which abridges this Right , must be unlawful , and unjust : Sect. 13. The Natural Rights of Private Persons in the Case before us , stated : Sect. 14. The ` Duty of Informing others stated : Ib. Fourthly , That the Restraint of the Press , is an Invasion of the Liberty , and Property of an Englishman : Sect. 15. The Conclusion , in an Address to the HONOURABLE MEMBER : Sect. 16. A LETTER TO A Member of Parliament ; SHEWING The Necessity of Regulating the PRESS : With a Particular ANSWER to the OBJECTIONS that of late have been advanced against it . SIR , YOU have been pleas'd to sollicite my Opinion in a Matter of Importance , by way of Request , when You might have justly lay'd Your Commands ; and I now present it with all imaginable Deference and Humility . You have led me into a large Field of Argument , and propos'd several weighty Enquiries ; but since they are advanced with regard to a General Design , viz. The Liberty of the PRESS ; I shall not bind my self up to that Order they are propos'd in , but shall speak to them , as they will best comport with the Scheme I have projected , to evince the Expediency of Restraining the Press . In order to this Design , I shall reduce them to three or four General Enquiries . As first , How far the Duty of the Civil Governing Powers extends in Matters of Religion ? Secondly , When there are two or more Sects of Religion in any Government , why the Magistrate is under an Obligation of protecting , or rather advancing the one , more than the other : And on this Head I shall consider the Rights and Authority of a National Church . Thirdly , Whether the Restraint of the Press is not a necessary provision , not only to advance the Interests of the true Religion , but to preserve and maintain the Ends and Designs of it , as profess'd in a National Church ? SECT . I. I begin with an Enquiry into the Duty of the Civil Governing Powers in Matters of Religion . And , First , It will be received as an indisputable Article , or Proposition , That every Governing Power ( of Duty as well as Right ) is so far to inspect the Affair of Religion , that nothing be advanced , that manifestly incommodes the Rights or Interests of the Civil Polity : But whether any Government is under a further Concern or Obligation , seems to be the Case under debate . Now it will best be adjusted by considering the Nature and Design of Civil Government ; first under a state of Nature , and secondly under a state of Revelation . That Government in general is an Ordinance of GOD , by Divine Institution , as well as Allowance , and consequently that there are certain Ends and Designs peculiar to it , established in the same Authority , are Truths that will be easily subscribed to . But then if Government rests on a Divine Original , and there are certain DivineEnds and Purposes appropriate to it ; it cannot well be imagin'd that the Civil Welfare and Conduct of Mankind , is the sole and entire Province of the Civil Magistrate . If Religion is the most important Concern of Mankind ; and if there 's Fealty , Worship , and Obedience , due from a Creature towards a Sovereign Creator , even under the most simple state of Nature ; why should not that Great GOD , which constitutes the Civil Magistrates Superintendants over the Secular affairs of Mankind , be as zealous to make them Guardians of those things that are placed more near him , and them too , his Honour and Glory ? And therefore I 'm perswaded it's neither Boldness nor Arrogance to pronounce , That the Civil Governing Power , or Magistrate , was originally constituted for the Conduct of Mankind , in all the Instances of Human Happiness ; and consequently in a Religious as well as Civil Capacity . Indeed the inseparable Dependance and Affinity , between Civil Happiness and Religion , ( were other Arguments wanting ) is alone sufficient to evince it : But were the Experience of Mankind , and the universal Practice of all Civiliz'd Governments , summoned in to decide the Controversy , they must place it above Dispute , or Cavil . If we respect the earliests Accounts of Governments , and particularly those delivered in Sacred Story , we find the Characters of Prince and Priest , residing in the same Person . Before GOD had instituted a positive Oeconomy of Religion , and a peculiar Order of Priesthood , it was part of the Patriarchal province , not only to instruct their People to call upon the Name of the Lord , but to wait on the very Altar ; and perform the Priestly Function of Sacrifices . As it 's highly probable from the History of the Creation , the first Governments of the World , had their Rise and Foundation in Fathers of Families ; so we are undoubtedly instructed that they obtained the Character of Patres patrioe , by executing all the Offices of a Parent , as well as King. Abraham had no doubt his Duty represented as a Prince , as well as Master of a Family , under the Compliment of a Divine Confidence : for I know him that he will command his Children , and his houshold after him , and they shall keep the way of the Lord , to do justice and judgment , Gen. 18. 19. And truly since both Prince and Parent , have the Impress of Divine Authority upon 'em ; and there is such a strict Affinity and Correspondence between 'em , from the original frame of things ; if the Character of a Parent extends to a Religious as well as Civil Capacity , it cannot well be disputed , but that of a Prince carries the same extent and latitude . And therefore it may safely be concluded , that it was a point of Duty in the Magistrate , antecedent to any positive Oeconomy of Religion , to promote the Interests , if not execute the Spiritual Functions of Religion , as well as advance the Welfare of the State : And very probably it was a Divine Institution , as ancient and primitive as Government it self . And certainly the Model of all Heathen Governments confirms the Notion . It 's well known the Egyptian Monarchs ( Famous in the earliest Records ) bare the Character of Priest , as well as King. The Chinese to this Day , look upon the Priesthood to bear so near a Relation to that of the Empire , that the most Solemn Mysteries of Religion , are still a Prerogative peculiar to the Sovereign . Religion in the Eastern and Western parts of Europe , was always so much the Business of Government , that if the publick Acts and Offices of Religion were not immediately perform'd by the Magistrate , they were constantly directed , and enforc'd by him . If the publick Defence of a Countrey , where its Territories were enlarged and extended , diverted him from attending the Altar , it was his special Care to constitute a Priesthood , and regulate the Affairs of Religion , by publick Laws and Sanctions : these are such known and allow'd Truths , and so well attested , in the Learning of the Greeks and Latins , that I shall not now appeal to Authors ; and they are all convincing Evidences , that one End of Government , in the original Frame and Model of it , was to inspect the Conduct of Mankind in the Affairs of Religion . Thus far not only the Duty , but Prerogative of the Magistrate discovers it self in a State of Nature , antecedent to Revelation . SECT . II. It remains that we consider it under a positive Oeconomy of Religion . And , first , under that of the Jews . Now tho' GOD thought fit upon the first positive Establishment of Religion , to institute an Order of Men , and separate them from the rest of the People , to attend at his Altar , to offer for themselves , and the sins of others ; yet it 's manifest he did not exempt the Civil Magistrate from inspecting the Affairs of Religion . No , it was his special Duty , to protect and defend the True Religion ; to punish and suppress Idolatry , Seducers , and Falle Prophets , and to make such wholesom provisions , as served the cause of Religion , in the enforcement of its Publick Acts and Offices , and in the Advancement of its Ends and Designs . The Sacred Writings have delivered so many Instances , and Rules of this Nature , that it is wholly needless to enlarge in an express Citation . It 's well known he often directed the Building of places of Religious Worship , enjoyn'd Fasts ; and in a word , interpos'd in most of the Circumstantials of Religion . Now it 's certain these were not bare Arbitrary Offices , and the product of a Voluntary Zeal ; but they were either the immediate Instruction of Heaven , or the effects of some General Precepts ; and consequently were intended as standing Instances of Duty . If we examine the oeconomy of the Gospel , we must conclude , That as we have not the least hint that any ways abridges the Rights and Authority of the Civil Magistrate , further than they were exercised under the Law , so we do not find the least Exemption from any Moral point of Duty in the Affairs of Religion , to which they were antecedently bound . Now it cannot be deny'd , but that the Nature and State of the Christian Church is frequently describ'd in the Writings of the Prophets : And among those various Descriptions , the Character of Christian Kings and Princes , recorded by the Prophet Isaiah , is as glorious as it is remarkable : And Kings shall be thy nursing Fathers , and their Queens thy nursing Mothers — for they shall not be ashamed that wait for me , Isa. 44. v. 23. This Passage is unanimously interpreted of the Christian Magistrate ; and certainly we are not to receive it as a Prediction of a Contingent Blessing , or Matter of Fact , but agreeable to the Prophetick Style ( which often exhibits Duties , under simple Predictions ) as carrying the Force of a Precept in it . Thus we see the Magistrate is not only Pater Patrioe , but Pater Ecclesioe . This is his Character , and his Duty : and certainly , if he answers the Designs of it , he must not only cherisb , but protect , and defend the Church of Christ ; and in a word , liberally minister to it , whatever is necessary for its Support and Preservation . Upon the whole then , we may justly conclude , That tho' GOD , under the Jewish , as well as Gospel oeconomy , was pleased to select a peculiar Order of Men , to wait on his Altar , and more immediately prosecute all the Designs of Religion ; yet the Civil Magistrate still rightfully ministers to the same Designs in all Cases , where GOD has not interposed by some Positive Rule , or Precept ; so that he 's still the Supreme Guardian and Protector , in the oeconomy of Religion , as well as Civil Polity . He 's Custos utriusque Tabuloe ; that is , he 's not only entrusted to enforce the Observance of all Social Vertues , upon which the Peace and Interest of Government moves , as upon its Axis ; but a True and Orthodox Faith , and a pure Worship , and the Honour and Glory of that Great GOD , that has made him his Vicegerent and Representative ; and by whose Protection and Blessing he 's enabled to answer the Designs of his Character . From hence the Dis-ingenuity , or rather Impiety of some late designing Positions , abundantly discover themselves ; viz. That the care of Religion is no real Branch of the Magistrate's Office ; that he 's no further concerned for it , than as it immediately conduces to the Civil Weal and Interest of every particular Constitution or Government ; and in a word , That for the advance of a National Trade or Wealth , he may treat all Sects of Religion with equal privileges and respect . But certainly the care of Religion can now no longer be disputed , to be an Indispensible Duty in the Magistrate ; since it appears not only that every Positive Oeconomy of Religion , has expresly taught it ; but the very Nature , Designs , and Reasons of the Character , dictate it . But then , if this be admitted , we must grant that there is a True and a False Religion , and an Orthodox and Heterodox Faith ; that the true Religion is established on certain Laws , and Immunities , which in the ordinary course of Providence , are necessary to the Preservation of it ; and consequently we must conclude , That it 's an Indispensible Duty in the Magistrate , to have recourse to the most proper Methods for enquiring into the Reasons and Grounds of Religion ; and for distinguishing the True Religion from the False , and an Orthodox from an Heterodox Faith ; whether by applying to the proper Ministers of Religion , separately , or in Council . And upon a fair and impartial Enquiry , that which appears to be True and Orthodox , is to be cherisbed , defended , and promoted , against all Attempts and Invasions of the Heterodox and Unbeliever ; even tho' some present Temporal Interest seem to clash and interfere with it . These were the Unalterable Laws and Principles of the first and most pious Christian Emperors , upon which they enlarged the Territories of the Christian Church . SECT . III. But to this 't is popularly reply'd , That if Kings and Princes once thought themselves obliged to espouse the Care of Religion , as a positive Duty ( considering the Errors and Superstitions of Mankind ) it would prove the most effectual Method , not only to obstruct the growth of the True Religion , but endanger the Extirpation of it . But in answer to this , it 's to be considered , That the Propagation of Religion does not direct to Acts of force and violence , much less the Protection of it ; except where the Rights and Immunities of the Established Religion are apparently invaded . Besides it 's concluded the Magistrate is not to proceed blindly , but apply himself to the True Means of Information ; and if he miscarries , tho' he may one day answer for any Sinister Motives , that carried him into a wrong Determination ; yet GOD will find Methods to support his own Designs , and consequently advance the Interests of the True Religion , by Secret and Invisible Springs , tho' his Ordinary and Standing Provisions afford the most unlikely Prospect . Sometimes Persecution it self is the most prolifick Soil for the True Religion to shoot forth and flourish in : Christianity had not only its first Foundation in it , but we are assured received Great Increases from it . So Tertullian in his Apologetic boasts , Nec quicquam tamen , says he , proficit exquisitior quoeque crudelitas vestra , ILLECEBRA EST MAGIS SECTAE . Plures efficimur quoties metimur a vobis . SEMEN EST SANGUIS CHRISTIANORUM . Tertull. Apolog. pag. 45. But in a word , if the Care of Religion is a standing Duty , in the Magistrate ; ( as has been abundantly evinced ) and if there be such a thing as a True Religion , and sufficient Means ( if duly attended to ) to distinguish it from the False ; the Undoubted Rule is , That the Duty is to be pursued , and the Consequences left to the Providential Care of the Blessed Author of it ; who has the Hearts of Kings , and the Sovereign Disposal of Grace , and will in the Course of Affairs undoubtedly ascertain the Usefulness of his own Means , and the Ends of Religion for which they were designed . And as for that Magistrate , who upon a Principle of Zeal for the Honour of his Maker , shall thus carry on the Designs of the True Religion , he 'll no doubt one Day be made partaker of a Reward , that will every way answer that labour of love , which he has shewed towards his Name ; he 'll one Day infallibly find a Remembrance , sutable to the Supplications of that Excellent Governour Nehemiah , Remember me , O my GOD , concerning this , and wipe not out my good deeds that I have done for the House of my GOD , and for the offices thereof , Neh. 13. V. 14. SECT . IV. I proceed to the second Enquiry , viz. When there are two , or more Sects of Religion under any Government , why the Magistrate is under an Obligation of protecting , or rather advancing the one , more than the other ? And First , I shall consider this Argument , with regard to the Oeconomy of the Christian Church . And in order to this it will be requisite to enquire into the Rights , and Authority of a National Church . And , First , it s indisputably evident the Christian Church is one Society , or Body of Men united to CHRIST , and each other in certain External , as well as Internal and Spiritual Bonds of Union . It 's truly a Seamless Garment ; nay , it bears the Exact Portraicture of a Natural Body , whereof CHRIST is the Head , from whom the whole Body fitly joyn d' together , and compacted by that which every joynt supplieth , according to the effectual working in the measure of every part , maketh increase of the Body , Eph. 4. 16. In a word , it carries the Symmetry and Proportion of a Building , fitly framed together , growing into an holy Temple in the LORD , Eph 2.21 . The first Division of this Spiritual Body , arises from the Necessity of Divine Worship ; viz. into particular Congregations . Other Distributions arise from the Necessity of Government , which is warranted and established , by the express Canon of Scripture . Thus , Obey them that have the rule over vou , and submit your selves , for they watch for your Souls , Heb. 13.17 . And St. Pauls Instructions to Titus are , For this cause I left thee in Crete , that thou shouldest set in order the things that are wanting , Ch. 1. ver . 5. And , These things speak and exhort , and rebuke with all Authority , Ch. 20. We may add to this , the Power of Binding and Loosing , and Excommunication it self , being expresly committed to the Ecclesiastical Powers ; and evidently demonstrating the Necessity , as well as Divine Authority of Ecclefiastical Government . But to return : Whatever Distributions were made , either from a Necessity of Worship , or Government , every Branch or Part , is indispensibly bound to maintain this Mystical Union ; by a Communion in the Essentials of Faith , Government , and Discipline : for otherwise it 's impossible the Christian Church should answer the Character of a Natural Body fitly joyned together , and compacted by that which every joynt supplieth , even to the making increase of the Body . As for the Government of the Church , we are assured , partly from Scripture , and partly from the earliest Antiquity , That the Order of Bishops and Metropolitans , rests on Apostolical Institution . Both Timothy and Titus , in the judgement of the most Learned Presbyterians , were Superior to the rest of the Clergy , within their Districts , at least in Jurisdiction , if not Order . And tho' Antiquity has not expresly fix'd the Origine or Rise of Metropolitans , yet it may justly be presum'd to be Apostolical . For First , St. Paul directs an Epistle to the Metropolitical Church , to be communicated to the whole Province ; for such was Corinth in the Province of Achaia . To the Church of GOD , which is at Corinth , with all the Saints that are in all Achaia . And , pursuant to this , we find the Governments of Metropolitans , in the first Council of Nice , ranked among the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ancient Customs , Can. 6. and in that of Antioch , styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The most ancient Canon in force , from the times of our Forefathers . But that which conduces to the present Argument , is , That all the Establishments of Church Government , and the Districts of particular Churches , were originally modeled according to that of the State. The Bishop presided over a City , and the adjacent Villages and Territories ; where a Temporal Magistrate was likewise placed . As the Metropolis of every Province had its Proconsul in the State , so it had its Archbishop , or Metropolitan in the Church . And when the Government of Patriarchs prevailed , it was formed after the same Model , either in Imitation of the Vicars , or Lieutenants that presided over a Diocese , composed of several Provinces ; or at least in Imitation of the Pretorian Prefects , that had several Dioceses under their Jurisdiction . Upon the whole then , as we are assured , That the forming a Government in the Church , after the Model of that of the State , was by Apostolical Institution ; so we may justly conclude , that it was by the special Directions of the Holy Spirit . And , no doubt , the great Design was to advance the Interests of Religion , by placing every particular Church under the Protection of the State , whenever it should become Christian. And certainly , as it was the only true Expedient to enable the Civil Magistrate , to execute that Trust , that is lodged in the Character of a Father , or Nursing Mother , to the Church of Christ ; so it 's a considerable Argument that the Care and Protection of the True Religion is a standing Duty , incumbent on the Civil Magistrate . For to make the Districts of particular Churches , terminate with those of Civil Governments , was absolutely necessary , to make the Civil Magistrate the Supreme Guardian of the True Religion : and , since 't is an Ordinance , that may very justly be resolved into Apostolick Institution , it 's a manifest Indication , that the Civil Magistrate should be obliged punctually to answer the Character , whenever he became Christian. SECT . V. From hence we may gain a true Notion of the Rights and Authority of a National Church . And truly , if we duly weight the Premises , we must conclude , That it rests upon nothing less than Divine and Apostolick Institution . For if the Apostles themselves constituted particular Churches , with regard to the Districts of particular Provinces , and the Government of the State ; and if it be a standing Duty in the Christian Magistrate , to protect and advance the True Religion , within his Dominions ; we must conclude , That a Church is to be established upon that Model of Government , which was instituted by our Saviour , or his Apostles , in every respective Nation , over which the Magistrate is to preside , as a Father , or Guardian , and Protector ; and such a Church is what in other terms is called a National Church ; and a Church thus established , undoubtedly rests on the Authority of Divine or Apostolick Institution . I would not be mistaken , as if I intended to deny the being of a National or Provincial Church , till it has obtain'd a Civil Establishment ; for it 's manifest , the Churches of Greece , and of the Proconsular Asia , had a being , and a distinct Denomination , before Christianity was received in the Courts of Princes . Indeed when a particular Church enjoys a Civil Establishment , it receives , as it were , a new Authority ; in as much as it becomes a Civil Right or Property : So that unless its Constitution is Materially vitious and finful , it 's a high piece of injustice to destroy or infringe any of its Established Rights , or Immunities . But yet since the Magistrate is only the Guardian , not the Founder of a National Church , ( its Original Authority resting on certain positive Laws , and Sanctions , enjoyned by a Power superiour to that of the Magistrate , even that of GOD Himself ) where-ever a Church in any Province or Nation , professes the True Religion by an Orthodox Faith , and a pure Worship , under Lawful Church Governours and Pastors , that is the True National Church , in opposition to all dissenting Sects and Parties ; tho it wants the Authority of a Civil Establishment . But to return : From hence we may easily determine the merits of the Question in debate , I mean When there are two , or more Sects of Religion in any Government , why the Magistrate is under an Obligation of protecting , or rather advancing the one , more than the other ? For , First , it is abundantly demonstrated that the Christian Magistrate , ex officio , is constituted a Guardian , Father , and Protector of the True Religion ; and therefore if in any Nation , or Government , the true Religion is professed in an Orthodox , and a pure Worship , under lawful Church Governours and Pastors ; there the Magistrate is indispensibly boundto act as a Guardian and Protector , in opposition to all Models , and Platforms that are advanced against it . For by this alone he pursues the Great Design of the Apostolick Platform , in the Institution of National Churches , as well as answers that of his Character ; I mean as he 's Prophetically styled , a Father to the Church of CHRIST . It 's certain one Great Design of Christianity , is Unity ; or to range all the Parts and Members of the Church of CHRIST into an Holy Building : and therefore , if the Magistrate is constituted a Guardian of the True Religion , all his Offices of Succour and Protection must be directed to this End ; I mean the maintainance of the Bonds of Catholick Unity , throughout his whole Dominions . Without this , the Great Ends , and Proposals of so pure and holy a Religion , cannot be accomplished ; and therefore whatever Indulgences , or Exemptions the Christian Magistrate may rightfully grant to Erroneous Judgments , or Consciences , acted with simplicity and a pious Disposition ; he cannot upon the Laws and Oeconomy of the Gospel , or any Authority derived to him from thence , rightfnlly give a Positive Establishment , within the Districts of the same Government , to two Opposite Communions , or Altars of Worship ; especially when one of them is founded in a revolt , from a pure and Orthodox National Church . This is the very reverse to a Protector and Defender of the True Religion . For it implies a power to pervert the Great Design of the Christian Religion ; vis . a Unity of Faith and Worship ; by dissolving the Bonds of Catholick Unity , and Authorizing the Members of CHRIST'S Mystical Body , to disband and break into Schisms and Factions : whereas it's an External Rule , That the Magistrate can only challenge a Power to Edification , not to Destruction . This is so far from being a Prerogative of the Magistrate , that where a National Church is constituted under Lawful Governours and Pastors , tho' there may be some Defects , or Errors in her Faith , Discipline , or Worship ; he 's not to unhinge and demolish , but to endeavour to correct and remove them , by such Means and Instruments , as GOD , in his revealed Will , has decreed and appointed : and when this is done , he 's not to suffer any opposite Sects , or Factions , so much as to break in upon any of her Apostolick Rights , or Immunities . For it 's manifest , the Duty of a Guardian , Parent and Protector , is to use all prudent Methods to cultivate and improve , to advance the Interests , and enlarge the Priviledges of those under his Care ; much more to defend them from Violence , or Incroachment . To be appointed a Father , and a Protector of CHRIST'S Church , or the True Religion , is not an Empty Name , but carries very momentous Offices and Duties in it : it implies a Zeal for the Honour of GOD , and the True Religion ; and consequently it engages the Magistrate to study such wholesom Provisions , as will advance the Ends and Interests of it , to the utmost Boundaries of his Dominions : and those that thus wait for CHRIST , shall not be ashamed , Isai. 49. v. 23. And now , Sir , I hope I have prepared You for the main Argument You proposed , by informing You how the Magistrate is determined , for the Interests of Religion , and particularly those of this National Church . SECT . VI. I shall proceed to consider , Whether the Restraint of the PRESS , is not a Necessary Provision , not only to advance the Interests of the True Religion , but to preserve , and maintain the Ends aud Designs of it , as profess'd in a National Church ? And this will appear from the Necessity of a publick Establishment in Religion , and the Pernicious Influences , which the Liberty of the Press has upon it . It 's already concluded , that GOD has instituted a Governing Power in the Christian Church ; and the accommodating it to the Districts of the State , and the Constituting the Civil Magistrate a Guardian , and Protector of the Church of CHRIST , is at least a sufficient Warrant of the Lawfulness of a publick Establishment , if not an Indication of its Necessity . Indeed since there are Governing Powers in the Church of CHRIST , we must conclude , that GOD foresaw a great many Difficulties and Miscarriages , under the great Revolutions and Emergencies of Human Affairs ; which he has Authorized them to adjust , correct and remove : and this will justly infer the Necessity of publick Decrees , Articles , or Canons , and that too in Matters of Faith , Worship , and Practice . It cannot be denied , but Scripture it self has established the Authority of such Powers , and Injunctions ; and consequently it 's an indisputable Argument of their Necessity : since GOD never imparts special Powers , or Functions , but he infallibly discerns the Necessity and Usefulness of 'em . Thus we have General Rules directed to particular Churches , in the business of Publick Worship , That things be prescribed , and done according to the Laws of Decency , Order , and Edification . And no doubt St. Paul points at the same thing , when he reminds Titus , why he placed him over the Church of Crete , That thou shouldst set in order the things that are wanting : Tit. 1. 5. So that we may justly conclude , there 's a Power given to prescribe such Laws and Rules , and make such Publick Declarations , as manifestly tend to the Edifying the Body of Christ ; or as are requisite to maintain the Catholick Laws of Unity , or the Unity of the Spirit , in the bond of peace . But to descend to particulars . And first , as to matters of Faith ; Indeed it will be easily granted , That the Holy Scriptures are a compleat Rule of Faith ; and consequently they seem to be a competent Standard , for the Governours of particular Churches , to try the Faith of Christians by . But yet we are assured that they contain a Great many things , hard to be understood , which the ignorant and unlearned wrest to their own destruction ; and consequently things of the greatest moment , and importance . Again , we are assured , that Heresies will come , that there will arise False Christs , and False Prophets , and Men of corrupt Minds , who have not only erred , but are reprobate concerning the Faith. In a word , it 's impossible but Controversies and Divisions , as well as Offences , will come ; this is the case of every Tribe , or Colony of Christians . And is there no Judgment to be made in these Circumstances ? Are these Persons to be suffered to proceed in their Errors , and pervert the Faith of others ? If this must be so , for what End has the Blessed AUTHOR of our Religion placed Governours and Pastors in his Church , and enforced their Authority by the Discipline of special Censure ? They cannot remonstrate against them , without making a Judgment whether the Doctrine be of GOD , or is consonant to the Canon of Faith. And yet 't is their Duty to declare the whole Counsel of GOD in these Cases . And certainly , if Private Pastors are Authorized to expound the Sence of Scripture , and make a Judgment in these Matters , and expect the Directions of the Holy Spirit , to wait on their pious Labours , and Endeavours ; much more may an Assembly , or Council of Church-Governours interpose , state the Sence of Scripture , and deliver a Definitive Sentence in express Articles and Decrees , and expect the Influences of the same Spirit in the whole performance . Certainly , where two or three , or more , are for these Ends gathered together , ( it may justly be presumed ) GOD will be in the midst of ' em . These are Proceedings warranted by the Practice of the College of Apostles , and of all particular Churches , from their Days , to this very Hour : Such Errors , Divisions , and Miscarriages concerning the Faith authorized , and gave birth to the Confessions of Faith , in all Particular Churches . They were the only Barriers against Heresie and Error , and indispensibly necessary , to preserve the Unity of the Faith , and the Church of CHRIST , from Distraction and Ruine . To affirm that Scripture in these Cases is a sufficient Rule , and reject all Interposals , or Determinations pursuant to it , is to mistake or perplex the Argument . For tho' Scripture is an adequate Rule of Faith , and Manners ; yet GOD has constituted Guardians and Trustees , to assert the Sence of Scripture , and enforce a Faith and Practice , conformable to it : and to deny this , is in effect to discard the necessity of any Visible Ministry ; since Scripture , with the help of private Reason , is as much an adequate Rule in this respect , as the other ; and consequently there could be no necessity of a standing Ministry . It 's true , these Publick Determinations , these Confessions of Faith , are not established upon a Spirit of Infallibility : but they are not to be rejected , or less necessary ; because not Infallible . GOD has not thought fit to impart a Spirit of Infallibility , in the Exercise of the Power of Excommunication ; yet Scripture establishes it as a Standing Ordinance in his Church A Spirit of Infallibility does not accompany the Ministerial Function ; and yet GOD has made it absolutely necessary . In a word then , in as much as they are Decisions grounded on Scripture , supported by Reason , and confirm'd by the joynt Authority and Suffrage of the Church of GOD , in the earliest Ages , and of Saints , Confessors and Martyrs ; they are the most apposite Moral Instruments , under GOD , and the use of Reason , to determine the Judgment , and satisfie the Conscience ; or at least to stop the Mouths of Gainsayers , as far as concerns the outward Peace of the Church . In this Case , they become indispensibly necessary ; there must be some External Umpire and Decision , where Matters must at last terminate : that the publick Peace and Unity ( things in the judgment of our Blessed Saviour , of the greatest value and importance ) may not be sacrificed to the Dissentions , Heats , and Animosities of Corrupt and Restless Spirits . If such Decrees , or Injunctions are not to be imposed as Essentials of Faith , or Terms of Communion ; yet they are , in the Language of our Church , to be received as Injunctions for the avoiding Diversity of Opinions , and for establishing Consent touching True Religion : Or , in one word , as Articles of Peace ; so that whosoever publickly oppugns'em , is at least to be censured , as a Breaker of the Peace of the Church . But further , as to the Duty of Publick Worship , it 's undeniably evident , the great Circumstantials of Worship are no where determined in Scripture , such as the Time , Manner , and Place ; and yet these are Moral , and inseparable Circumstances , without which'tis impossible the Duty can be performed . And therefore it 's absolutely necessary , they should be committed to the Determination of those Powers and Authorities , GOD has constituted in his Church . For tho'this , or that Particular Determination be not necessary , till'tis settled ; yet it 's absolutely necessary , they should be determined some way or other . And this demonstrates the Necessity of Publick Establishments , in the Duties of Publick Assemblies , and Publick Worship . Again , as to the Case of Discipline , how can that Decency , Order , and Uniformity , which the Word of GOD so passionately recommends , be maintained without the Establishment of Districts , and the Settlement of Time and Place ? how can the Manners of Men be animadverted on , or their Neglects , or Irregularities in the Publick Worship of GOD be censured ? what must become of the Publick Duties of Admonition and Reproof , and Exclusion from the External Means of Salvation , to the Correction of Offenders , Removing of Scandal , and the Deterring of others ? These are such clear and uncontroulable Evidences of the Necessity of Publick Establishments , that we find them in all the Churches of the Saints , or Christian World : and the Civil Government , agreeable to the Prophetick Character , is the professed Guardian , and Protector of 'em . SECT . VII . It now remains , That we consider the Influences , which the Liberty of the PRESS has upon an Establishment . And certainly , where Men are under an unlimited Allowance to publish their Sentiments of things , it 's the Publick Establishment , that must suffer the sharpest attack . It 's this that bears the shew of Authority and Dominion , or stands between its Adversaries , and some beloved Interests . It 's the only Check to the Ambition , Avarice , Luxury , or Impurity of a Licentious World. When this is born down by Calumny and Sophistry , and brought into disgrace , there 's nothing left to obstruct a general Licentiousness . So that the greatest Libertine may plead a Right , not only to erect his own Scheme , but to do whatever seemeth right in his own Eyes . And therefore , the common Torrent of Vice will not only bear down upon her ; but those more active Furies , Envy , Malice , Prejudice , and Revenge , will unite to form an Indictment . In a word , an Establishment as such , is markt out as a Common Enemy , against whom every Tribe and Sect , of how different a Make and Complexion soever , are prepared to unite and arm : and when they may do it at so easie an Expence of Danger , or rather under the Banner of Freedom and Liberty , no wonder if they shoot forth their Arrows , even bitter words ; and are content with nothing less , than reducing the whole Oeconomy to desolation and ruine . SECT . VIII . GOD knows , we are not now left to view the force of the Argument , in empty Theory and Notion , since we may read it in Matter of Fact , and Observation . What Branch of our Establishment , of moment and importance , has the Liberty of the Press left free and untouched ? Has not the Divinity of our SAVIOUR , and the whole Doctrine of the Ever-blessed TRINITY ( as delivered in our Articles ) been run down , and discarded , by a whole shoal of Pamphlets ? Has not the whole Design of CHRIST'S Mission been industriously overturned , and the Doctrine of His Redemption and Satisfaction , by the Offering up of Himself , been peremptorily rejected , as groundless , absurd , and impossible ? [ See Atheist turned Deist , Sect. 42 , 43 , 47. ] Has not Reason been asserted , to be the only Measure of Faith ; so that whatever cannot be comprehended by it , is to be rejected from being an Article of Faith ? [ Christianity not Mysterious ] Has not an Assent to this single Proposition , Jesus of Nazareth is the Messiah , been asserted to be the only explicite Article of Faith necessary to Salvation ? [ The Reasonableness of Christianity , p. 43 , 49. 192. ] Has not Revelation it self been disputed and rejected , as an incompetent Rule to Mankind ! [ Oracles of Reason , Let. 3. 14. ] Lastly , As to our Offices of Publick Worship : Has not the Press brought Scandal and Reproach , upon two of the Anniversary Solemnities of this Church , tho' enjoyned by Acts of Parliament , viz. The Martyrdom of King Charles the First , and the Restauration of this Church and Monarchy , in the Return of King Charles the Second ? For do we not find it expresly vindicating the whole Scene of Violence , transacted in that Bloody War against the King , and stigmatizing the great Instruments of the Restoration . Nay more , we find the very Author applauding himself , as having a Point of Honour done him , by being chosen one of the King's Judges . [ See Milton's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , falsly pretended to be printed at Amsterdam , and Ludlow's Memoirs , London , Vol. 2d . p. 871. ] These are the blessed Products of the Press , laid open , and prostituted to the Wit and Malice of designing Men ; and yet they are but the small Gleanings of that Mass of Filth and Corruption , it has brought forth . And what can more directly tend to a total subversion of an Establishment , and more effectually prepare . the World , to believe the Truth of their repeated Declamations ; viz. That Creeds and Systems , are only profitable Inventions , or rather , That the whole Oeconomy of our Establishment is but Secular Policy , and the Arts of Priestcraft . The Press has already publickly declared thus much ; and that Coldness , or rather Air of Contempt , that too generally prevails against that of this Church , abundantly demonstrates the pernicious Influences of it . But now to improve the Argument : It 's already concluded , That Ecclesiastical Establishments , or National Churches are indispensibly necessary ; they rest on the Authority of Apostolick Institution and are confirmed from the very Nature and Design of the Christian Religion . It 's concluded , That the Christian Magistrate is by Divine Appointment , constituted a Guardian and Protector of National Churches , within his respective Dominions : It 's a standing Trust committed to him by the Laws of Natural , as well as Revealed Religion : If therefore the Liberty of the Press , is highly destructive of the Interests of Religion , and particularly as 't is cultivated in National Churches : If it appears not only in the Nature of the thing , but upon unquestionable Matter of Fact , the Magistrate , who by Divine Appointment is constituted a Guardian and Protector in the cause of Religion , is indispensibly bound to remove the mischief , by laying a powerful Restraint on the Press . In a word , it is concluded , If a National Establishment is any way defective , or unfound in Faith , Worship , or Discipline , the Magistrate is to endeavour a Reform , in a Regular and Canonical Method : and this , I 'm confident , was never declined by the Established Church of England ; but if nothing of this Nature can , with any force of Argument or Reason , be charged upon Her , then the Magistrate , ex officio , is bound to protect and defend Her , in the Purity of Her Faith and Worship , and in Her just Rights and Immunities , exclusive of all other Sects and Parties ; especially where the Publick Peace and Unity is attempted by ' em . If therefore the Liberty of the Press is apparently prejudicial to Her Interests , Rights and Immunities , or the Purity of her Faith and Worship , I cannot find how the Magistrate can fairly be supposed to discharge that Trust GOD has laid upon Him , without laying a publick Restraint upon it . SECT . IX . But further : The Restraint of the Press is necessary , if we consider the pernicious Influences it casts upon Religion in General , as 't is the direct Inlet to Scepticism , Heresie , and Infidelity . It 's certain the Attempts of a Licentious Press , are almost infinite , and inconceivable . Error , as well as Vice , is extreamly prolifick , and even as numerous as the sand of the Sea ; the most virulent Poison may be gilded over , and Varnish and Colour may be laid on the foulest Cause ; and consequently the Press may be the Parent of the grossest Errors , under the Mask of Innocence , Zeal , or Charity . And truly , if Experience , and Matter of Fact , must decide the Controversie , we are convinced , that the Lewdest Notions that ever entered the Heart of Man , have been of late advanced from the Press . And moreover , the Mischiefs that are this way propagated , are much more fatal than any other . First , Because 't is the most Effectual way of Communicating ' em . A Transient Harangue or Discourse , tho' never so malignant , cannot be so entirely lodged in the Memory , as totally to infect the Judgement : and after this , it passes not much beyond the Present Audience . But the Press is a standing Monument and Record , that not only communicates the whole Poison , and leaves it to rest upon the Mind or Judgment ; but conveys it to Posterity . Again , as the Mischief is more Successfully propagated ; so 't is more difficulty removed . The Men of Learning , Judgment , and Probity , may be engaged in Matters of too great Importance , to be at leisure to obviate the Mischiefs of every Poisonous Libel ; but if it happens to receive a just Confutation , it's odds it either reaches not the deluded Reader , or loses its just Efficacy by not presenting it self before the Infection is rivetted , and the Defence of the Error become a Point of Interest or Honour . But that which is more fatal than all this , is , an Unrestrained Press gives a kind of Imprimatur to every thing that comes from it . As the Case stands , the Generality of Mankind are scarce able , or at leisure to detect the false Colours of an Artificial Harangue ; much less enter into the Merits of any particular Controversie ; and in these Cases , where a right Judgment cannot be made , every thing that appears in publick , must pass for Orthodox , unless it has some publick Note of Distinction fixed upon it . So that the most Heterodox Positions in this Case rest upon equal Authority with the most convincing Truths , till they have received a Censure from the Government , either in Church or State. And Since Paradoxes are capable of receiving a plausible Dress , and Downright Contradictions may be advanced , under a shew of Argument ; what fatal Consequences may not we justly dread , when Religion is the subject of both ? The Injudicious and Illiterate Reader is exposed to the Rack , and left to be divided and torn in pieces , between contrary Opinions ; and either hangs so long between both , till he commences Sceptick , or Infidel , and Believes Neither ; or at least follows the Biass of Lust , and Corrupt Nature ; and is carried away with Declamation and Harangue , the Usual Artifices of a Bad Cause ; and consequently is inevitably plunged into Heresie and Error . But further , the Mischief rises higher yet , for it 's concluded , An Unrestrained Press is often the most familiar with the Established Religion , and never spares in bringing Disgrace on any Branch , or part of it : It 's the Publick Mark of Envy or Malice , and consequently never wants the most Furious and Envenomed Assailant . But then , this is the direct Method to usher in the most fatal Consequences ; for it will not only sap the Foundations of an Establishment , by bringing Her Authority into Contempt ( it being the Moving Principle of all such Attacks ) but it strikes at the Reputation of Religion in General , and makes way for resolving the whole into Sham , and Imposture . For when the Government suffers the Press to attack a Received Article of the Established Religion , without the least Censure , or Controul ; an indifferent Judge must conclude , that both cannot be true : And because Authority does not proceed , to Assert and Vindicate its own Establishment , or upon a fair Estimate , establish and determine for the Truth ; he 'll conclude , there 's no real Difference between Truth and Falshood , and that Religion it self is nothing but a Set of Maxims , calculated according to the several Aspects and Interests of Government . This is so great a Truth , that I 'm highly perswaded , those publick and repeated Attacks , made from the Press of late Years , upon the Faith , Authority , Worship , and Discipline of this Church ( so many Articles of Religion having been so professedly questioned , and rejected ) is the Great Cause of that Scepticism and Infidelity , or at least Contempt of Religion , which so visibly reigns in this Nation . Give me leave to represent the Force of the present Arguments , in a single Instance . It 's already concluded , that the Press has appeared in a Line of Contradiction , to two of our Publick Offices of Worship , the Anniversaries of that Glorious Martyr King Charles the First , and the Restauration of King Charles the Second . They are by Royal Authority , as well as Statute-Law , made part of our Publick Service . The whole Body of the Clergy are indispensibly bound to Celebrate them , and the whole Legislative Power , in a Solemn Manner , joyns in the Celebration of 'em ; and yet we have Books published in Contradiction to 'em ; published in the most open and audacious Manner . For the Press has not done its Duty , by sending 'em into the World , but they are publickly sold in the Shops , and exposed to sale from our Publick Prints , and Term-Catalogues . Now , what dismal Consequences can we imagine must attend such vile Practices ? Our Law-givers piously declare , That By the Murder of Our late Dread Sovereign , the Protestant Religion hath received the greatest Wound and Reproach , and the People of England the most insupportable Shame , that was possible for the Enemies of GOD , and the King , to bring upon us ; 12. Car. II. c. 30. But pardon me , if I pronounce the Liberty of the Press , to have advanced some Degrees beyond this : For the Fact , with its Preliminaries , is now not only levelled against the Authority of Law , and consequently that Blasphemy , and Reproach that is due to it , is renewed , and heightened ; but a manifest Blasphemy and Reproach is entailed on the very Cause of Religion : Such Allowances as these , must cause the Enemies of GOD to Blaspheme ; and tell us , that we either Worship we know not what , or that our Worship is a Solemn piece of Mockery , or at least a piece of Lip-Devotion ; or rather , that the whole of Religion is Cheat and Imposture . For if these things be reconcilable , there can be no Truth nor Reality in Religion ; and this or that Profession , is no longer a piece of Religion , than it runs with the Tide and Bent of a Community . But now when things discover such a fatal Tendency as this is , if there be any such thing as a Guardian of the Church of CHRIST , and if the Magistrate by Divine Designation , is invested with the Character , it must be an Indispensible Duty to exert with Vigour , and Resolution . The whole Case will turn upon a short Issue ; if upon a Due and Regular Examination , these Religious Offices are Materially Evil , and Unwarrantable ; let 'em be set aside , and abolished , that GOD may be no longer trifled with and blasphemed ; nor His Pastors loaded with Hatred and Contempt , by being bound up to the Observance of things that are not Warrantable : But if notwithstanding the utmost Efforts of Malice and Declamation , they appear to be a Pious and a Just Institution , the Magistrate , if ever , must be obliged to endeavour a speedy Redress ; and since these Mischiefs apparently derive from the Liberty of the Press , certainly the Trust of a Guardian can never be discharged , without destroying the Evil in its Cause : and consequently without laying a Powerful Restraint on it . When a Mischief is thus dangerous , and destructive , it becomes the proper subject of a Law , and is to be suppressed with all the Ensigns of Authority and Power . And now , Sir , I hope I have , in some measure , answered Your Demands , and discovered the Necessity of Regulating the PRESS ; and that too with Regard to the Ecclesiastical Establishment of this Nation : and therefore I 'm inclined to perswade my self , the Argument will have its just Weight , and Influence on Your Zeal and Affection , for the Publick Good , as well as Judgment . But that nothing may intervene , to cause a Miscarriage , I shall endeavour a short return to the most Considerable Objections , that have been advanced against it . SECT . X. And , first , It may be objected , That the Mischiefs of the PRESS may be effectually obviated , by Particular Laws ; and that a Restraint of the PRESS from the Experience of former Times , has not prevented ' em . Now it must be confessed , That the Law produced in the last Parliament , may serve as a Bridle to the Deist , Atheist , and Anti-Trinitarian ; but this can by no means obviate the Mischiefs of a Licentious Press : For there are other Truths , and Doctrines set forth in the Christian Religion , and this Established Church ; which if publickly oppugned , must prove highly Injurious to the Main Design of the Christian Religion , as well as the Peace of the Present Establishment , such as the Doctrine of CHRIST'S Satisfaction , by the Sacrifice of Himself ; the Doctrine of Grance , or Divine Assistance . How these have of late suffered , the Publick has been too lately made a Witness , if not a Judge . But certainly , the Mischiefs of the Press can never be fully obviated , unless by the Restraint of it ; or at least , by such a Law as makes it highly Penal , to publish any thing in Writing , that is level'd against any Branch of the Established Religion ; for since National Establishments appear to be absolutely Necessary for the Carrying on the Ends and Designs of the Gospel , that which is amiss is to be regularly corrected ; and after this is done , nothing is to be suffered , that any-wise invades the Peace of such an Establishment . But after all , Penal Laws of this Nature , are not so apt Instruments to prevent the Mischiefs that usually spring from the Press , as an absolute Restraint of it , when the Authority of a License or Imprimatur is wanting . Such a Restraint destroys the Mischiefs in its Seeds and Principles ; it stops the Contagion in the very Spring or Fountain : whereas such Laws take place at a Distance , it may be when the Infection is propagated to a considerable Degree . There is a solemn Process , and a great many Formalities , and Steps to be made , which may serve as so many Advantages , or Chances , to escape the Force of the Law. The Author is not only to be discovered , but an Information given in , and received too , according to the Genius and Temper of the Magistrate ; and consequently the Undertaker must have Courage enough to bear the Title of Informer ; an Office , which as the World goes , neither the Justice nor Merits of the Cause can secure from Ignominy and Contempt . Again ; there must be a Prosecution by course of Law , and the Case examined , and tried whether it falls within the Penalty of the Law ; and all this , perhaps , without the least Recompence to the Prosecutor , for Expences or Attendance . In a word , a Verbal Recantation , after the Labour and Difficulties of Conviction , may render the Author Rectum in Curia : and after this , he may under Disguise go afresh to work , at the small hazard of the least of Punishments . I wish some Provisions of this Nature had not been wanting in the late Act against Profaneness and Immorality , whereby a Pious Design may become Insignificant and Useless . For upon this bottom , while the Press is open , I 'm afraid the Enemies of our Establishment will publish their Notions , with the Satisfaction of secret Smiles and Triumphs . But now if the Press were shut , till an Imprimatur is obtained , the mere want of one is a Competent Evidence for Conviction ; and tho' some may be so daring to expose their Notions , at the hazard of their Safety , yet such a Restraint of the Press gives this considerable Advantage , That whatever comes forth without Authority , carries its own Mark in the Title-page ; and consequently gives an Alarm to the incautious READER , of Infection and Mischief . SECT . XI . But Secondly , it is objected , That such a Restraint of the PRESS is a giving up the Consciences , and Judgments of Mankind to a Party , and a condemning them to an Implicit Faith , and is a direct Method to involve the World in Ignorance and Error . As for the First part of the Objection ; If an Orthodox National Church is the Party intended , I may safely affirm , That as it is the Duty of every Person within her Communion , to conform to her Faith , Worship and Government ; so I hope it already appears , that it 's a standing Duty in the Magistrate , as well as Church Governours , not only to enforce all Gospel Means to bring every Soul into the Pale of it ; but to Maintain and Cultivate the Purity of its Faith and Worship , against all the Attempts of its Enemies . If any thing is unsound and deficient , GOD has invested a Power of using such proper Means in the Governours of his Church , and the Believing Magistrate , as under his Divine Protection , will secure a True and Orthodox Religion ; but if nothing of this Nature can be truly charged upon Her , when Endeavours have been made in this kind , tho' there may be no foundation , by Violence and Force , to compel Men to be of one Mind , and one Heart ; yet the Magistrate is of Right , as well as Duty , bound not to suffer her Peace to be Disturbed , or her Faith and Worship shaken by Publick Harangues , and Professed Declamations : This is no Persecution , but a Necessary Provision , whereby the Designs of an important Trust committed to the Magistrate , are fulfilled and answered , I mean that of a Guardian ; and since it is so , I cannot imagine why any Government should be slack in the Exercise of a Just Power ; especially since all sides are sensible how much Unanimity , in Matters of Religion , contributes to the Publick Weal of a Nation . And truly , if to this Just Law , another as Equitable were established , That Persons who will not content ' emselves with the Communion of the Established Religion , should thereby be uncapable of any Places of Trust or Office , either in Church or State ; as we find it in Neighbour Countries , I question not but it would have produced a greater Unanimity in Matters of Religion , than the most hopeful Projects of Comprehension . As the Case now stands , the Tolerated Party is envigorated with the Hopes of one Day reducing every thing to their own Model ; but certainly had an Incapaciting Clause been fixed to the last Act of Grace , I mean that of Toleration , it would not only have proved an invincible Bulwark to our Pure and Apostolick Establishment , but the most Healing Principle of Unity that could have been contrived , or thought of . SECT . XII . But to return : As to the Charge of Implicit Faith , it must be confessed , That the Depriving Mankind of any of those Means , or Instruments which GOD has appointed for the Discovery of His Revealed Will , is a direct Invasion of the Privileges of a Christian , and a considerable step towards the Introduction of an Implicit Faith. But I presume it cannot be pretended , that an Unlimited Power of Printing is one of those Means which GOD has appointed for the Discovery of the True Religion . If so , GOD seems to have been very much wanting to his own Designs , in not communicating the Art by some Apostle or Prophet , long before it obtained in the Christian World. But it 's well known , the True Religion rests upon other Foundations ; it was Established in Purity and Perfection , long before this useful Art was formed , or thought of ; and I question not , will long continue so , unless the Privilege of Printing the lewdest and most Heretical Notions , subvert its Foundations . As for this National Establishment , I challenge her most avowed Enemies to produce one single Instance , wherein she denies her Members the use of any Divine or Apostolick Means , that are Instituted for the Discovery of the True Religion . Our Church imposes no Article of Faith upon pure Church-authorities ; she recommends every thing to the Mind and Conscience upon rational Motives , and Convictions : She is careful to publish useful Discourses , in Matters of Faith and Practice ; and , in a word , every thing that is profitable for Doctrine , for Reproof , for Correction , for Instruction in Righteousness , that the Man of GOD may be perfect , throughly furnished unto all good Works . She does not only allow , but exhort her People , To examine themselves whether they are in the Faith : She denies 'em no Means of Information , she does not only lay open the Well of Life , or Fountain of Living Waters , the Holy Scriptures , but recommends 'em to their Search and Enquiry , even to the Trying of the Spirits by them : She allows 'em to propose their Doubts and Scruples to their Spiritual Pastors , and administers Counsel and Advice upon the force of Reason and Scripture : In a word , as she conceals nothing of the whole Counsel of GOD , so she admits all their Proposals , by way of Enquiry and Information : So that there is nothing wanting of those Means GOD has instituted to enable every Man To give a reason of the Hope that is in him . Where then is that Nursery of Implicit Faith and Ignorance ? If Mens Judgments by all these Methods cannot , or will not be set right and informed , shall they challenge a Right to publish Dogmatically , what they pretend to retain on no other Authority , than that of a weak Conscience , to bear down a rightful Establishment ? Are all the Means of Information useless , and to be despised , if this is not suffered ? Must they from Examiners and Enquirers , immediately commence Doctors and Dictators ; and deliver their Sentiments with equal Authority to that of the Established Religion ? Where is that Spiritual Tyranny , or Blind Obedience , when they may propose their Arguments , Doubts , and Scruples to Private Pastors , or a Publick Convocation ; when they may depute Proxies , and be admitted to Conferences , and Publick Debates , without Passes of Safety , without the Dread of an Inquisition , or of a Writ de Hoeretico comburendo ? These are Privileges that may be obtained for asking ; and they are the most apposite Methods for the distinguishing Truth from Falshood : They are such as GOD has appointed , and consequently such as GOD may be presumed to give a Blessing to . When therefore an Establishment has done all this , shall the Magistrate that is constituted a Guardian ; and Trustee in the Church of CHRIST , suffer the consciences of Men to be distracted , and the Publick Peace of the Church invaded , by the bold Cavils and Harangues of every Unreasonable Gainsayer ? SECT . XIII . Thirdly , 'T is objected , That every one , not only of Natural Right , but in point of Duty , particularly that of Charity , may and ought to publish whatever appears to be Truth , for the Information and Direction of others ; and consequently the Restraint of the Press , that abridges this Right , must be unlawful , and unjust . But , First , it 's an indisputable Truth , That the Natural Rights and Duties of Private Persons , are perpetually consonant to the Rights and Interests of Publick Societies ; and the Exercise of the former , is for the most part to be regulated , and determined by the latter . Again , Whatever the Rights and Interests of Private Persons may be , the Magistrate is absolutely entrusted with the Preservation of the Publick Peace ; and consequently may rightfully suppress every thing that is level'd against any Branch of the Publick Establishment ; since such Attempts unsettle the Minds of a People , and engender intemperate Heats and Animosities , and consequently carry a direct Tendency to Disorder and Confusion . All Governments give a latitude for private Opinions and Sentiments ; and therefore do not usually extend their Tests or Subscriptions , beyond Places of Trust or Publick Employments : whereas 't is their Care and Prudence to keep a watchful Eye upon New Notions obtruded on the Publick . Whilst an Opinion rests in the Breasts of private Persons , the Publick Peace is not exposed ; but when 't is pressed upon Mankind in Publick Harangues , and transmitted from the Press too ; it gives Umbrage to the Peace and Weal of the Community , and consequently calls for the Care and Vigilance of the Magistrate . In Cases of this Nature , the first Christian Emperors appear'd as Guardians in the Church of CHRIST , and vigorously exerted their Power and Authority , to maintain its publick Peace and Unity . SECT . XIV . As for the Duty of Communicating our Opinions to others , with a Design of Information , it is indisputably to be regulated by two Considerations . First , The Importance of the Opinion , and Secondly , The Certainty and Evidence of it . First , If the Opinion be such as does not affect any considerable Interest of Mankind , or correct or remove any dangerous Error , but rather serves to entertain our Speculation and Curiosity , than regulate our Conscience or Practice ; there can be no Obligation to disturb the World by opposing Established Doctrines or Notions , when after all they may carry in them greater Marks or Evidences of Truth , than a private Judgment can reasonably pretend to . Secondly , Unless our Opinions are supported by the clearest Convictions of Reason , or Authority of Scripture , ( as all matters of Importance undoubtedly are ) there can be no just Plea for Duty , to engage the rest of the World to become Disciples or Followers . And indeed it seems highly unreasonable , that private Persons should amuse the Minds of others by obtruding New Notions , when it may be they rest upon bare Probabilities , or no higher Evidences than those that have been peaceably received from Publick Authority in Church and State. If the Projections and Opinions of Men were governed by these Maxims , I 'm perswaded the Restraint of the Press ( when it is thereby only committed to the Inspection of Publick Authority ) would seldom be interpreted a Breach of any Natural Rights or Duties . SECT . XV. There now only remains an Objection no way worthy to be animadverted on , except for its Popularity and Modern Fashionableness : 'T is this , That the Restraint of the PRESS , is an Invasion of the Liberty and Property of an Englishman . But I 'm perswaded before the Objection can justly take place , the Privileges of the Press should be discovered to be an Article of Magna Charta , tho' it were some Centuries before Printing had its Beginning : But in a word , if the Power of Legislation is to be crampt , and fettered in the Case before us , I cannot see but that every Authoritative Regulation of the Actions of an English Subject , might be disputed as a Breach of the Liberty and Property of an Englishman , and consequently no Law could be established , without first obtaining the Unanimous Consent of the People . SECT . XVI . And now , Sir , I have in some measure dispatched what I proposed , and You seem to have demanded ; and tho' I have not expresly replied to Your Enquiries in the very Terms , or order they were proposed ; yet I have the Vanity to presume , That I have not only made returns to the Arguments contained in them ; but dispel'd that Cloud of Objections that of late has been raised to obstruct the Restraint of the Press . If therefore what has been already offered has the good Fortune to carry the Balance , against Your former Sentiments , be pleased to suffer a short Address on my part , in the case before us , as a hearty Advocate for the Maintainance and Welfare of the Government in Church and State. Sir , We have been hitherto engaged in the Cause of Religion , and the Methods of its Preservation and Support . And the late passionate Address of the last Parliament , and His Majesty's most Gracious Answer to it , seems to Authorize the Pursuit of the Argument . That Venerable Body wisely applied Themselves to their Sovereign , to consult His Pleasure , as well as excite His Zeal and Piety : and He was pleased to signifie His concurrence , and remit the Managery of the Affair to His House of Commons , as to the proper Instruments to prepare Matters for the Formation of a just Law. It 's true , that Honourable House formed a Bill upon the present Argument ; but the Miscarriages of it , where-ever justly to be fixed , cannot conclude against , the Reasonableness or Necessity of it . I 'm confident the Eyes and Heart , the Hopes and Expectations of every Englishman , that is acted with a true Concern for the True Religion , are fixed on the ensuing Session ; and pardon me , if I flatter My-self , That the Arguments already suggested , demonstrate the absolute Necessity of Restraining the Press , as an effectual Expedient to preserve the Interests of it . The Liberty of Printing without License or Inspection , has sufficiently discharged its poisonous Influences against the Interests of the Established Religion ; and a small tract of Time in the same Allowance , would demonstrate its Force and Efficacy against the Interests of the Civil Polity , as established in a Monarchy . I wish some late Essays had not asserted the Truth of the Observation : witness those gross Insinuations the Press has presented us with , for the preference of a Republick to that of Monarchy : [ See Ludlow's Memoirs ] Witness those base and unwarrantable Characters vented , in a late Paper , wherein the present Reign seems to be blacken'd by the Help of a Prophetick Spirit , and making it an Accessary to what may come hereafter ; where every Estate of the Realm , and every Order of Men in Authority and Places of Trust , are described like Ruffians and Paltroons , rather than Persons of Dignity and Honour . What can be the Scope of such unmannerly Declamation , but to bring the English Constitution into Disgrace , and prepare the Minds of the People for Anarchy and Confusion . [ See The short History of Standing Armies in England . ] But to return : YOU , Sir , and Your Honourable Brethren , are concerned as Trustees and Guardians in part for Religion ; and since the necessity of a National Establishment is fully demonstrated , all disinterested Persons must conclude , That Your special Care and Inspection should be engaged to advance that of this Nation , of which You profess Your selves Members , and from whose Communion , by Civil Appointment , You receive Qualifications for Places of Trust , or Publick Employ . A Temporary Interest may engage a great many Men , to declare ' emselves Members of Her Communion ; but it 's certain the true Test of Membership is to use all imaginable Endeavours to maintain her Rights , and support her Constitution ; whenever she 's publickly attack'd in any Branch of it . To have the Press regulated by the received Doctrines of a National Establish ment , is to be esteemed one of her undoubted Rights and Immunities ; and therefore when Invasions of this Nature are daily made , she may justly expect the interposal of Authority : But if she could not challenge thus much of Right , yet since the Dissenting Sectaries have received very ample Acts of Grace , under the present Government ; the Established Religion , one would think , may reasonably expect her tail in this kind , and command the Press in matters of Religion , as the First Act of Grace ; especially since 't is no more but what Former Reigns , by an indisputable Authority , afforded her . But to draw towards a Conclusion : Give me leave to tell You , Sir , If the Restraint of the Press cannot be obtained by way of Right , nor Grace and Favour : I question not but the fatal influences it has upon Morality and Religion , is Motive sufficient to accomplish it . I shall not resume the Argument I have already enlarged on ; but certainly it seems to be a fruitless Attempt to suppress Immorality and Profaneness , and establish a Sence of Religion , and Principle of Piety , whilst a latitude is permitted in the most publick manner , to dispute the most Sacred Points of Religion , to decry National Establishments , arraign the whole Order of the Ministers of Religion , and the Solemnities of Publick Worship . It 's impossible the generality of Mankind under these Instructions , can entertain any serious Thoughts concerning Religion , but are rather prepared to contemn and vilifie the Blessed AUTHOR of it , and the whole Contrivance : and therefore if Morality and strict Vertue is pursued on these terms , it 's more to be ascribed to the happy Genius of Mankind , than any Principle of Religion . In a word then , If the Honourable Assembly of Commons is in earnest for Reformation ( as I question not but they are ) what has already been offered , seems to bespeak the Regulation of the Press to be the most likely Introduction to it . And now , Sir , I have delivered my Sentiments with as much Sincerity as Freedom . All that remains , is , If they happen to make You a Proselyte , I hope You 'll employ Your hearty Endeavours , in the Post You 're fixt , to make the Argument the subject of a Law ; and the greatest Testimony of this will be , that Care be taken , not only that a Law be formed , which will effectually answer the Designs of it ; but that the Forming of it be done with that Prudence and Caution , as not to give a handle to crush it in its first Production . When. this is accomplished , it will lay perpetual Obligations of Gratitude and Respect towards the Instruments of it , on all those in whom the Interest of this Government apparently consists ; The True Members of the Established CHURCH of ENGLAND . FINIS . ERRATA . Pag. 1. lin . 1. read solicite . P. 24. l. 20. read Eternal . P : 49. l. 4. dele absolutely . P. 65. l. 20. read Tale. 
A93589	----	An end of one controversie: being an answer or letter to Master Ley's large last book, called Light for smoke. One of the Assembly at Westminster. Which he writ lately against me. In which the sum of his last book, which relates to the most material passages in it, is gathered up and replied to. / By John Saltmarsh, not revolted (as Master Ley saith) from a pastoral calling; but departed from the Antichristian ministery by bishops, and now a preacher of the Gospel. Saltmarsh, John, d. 1647. This text is an enriched version of the TCP digital transcription A93589 of text R200756 in the English Short Title Catalog (Thomason E333_17). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 27 KB of XML-encoded text transcribed from 7 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A93589 Wing S479 Thomason E333_17 ESTC R200756 99861415 99861415 113549 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93589) Transcribed from: (Early English Books Online ; image set 113549) Images scanned from microfilm: (Thomason Tracts ; 54:E333[17]) An end of one controversie: being an answer or letter to Master Ley's large last book, called Light for smoke. One of the Assembly at Westminster. Which he writ lately against me. In which the sum of his last book, which relates to the most material passages in it, is gathered up and replied to. / By John Saltmarsh, not revolted (as Master Ley saith) from a pastoral calling; but departed from the Antichristian ministery by bishops, and now a preacher of the Gospel. Saltmarsh, John, d. 1647. 12 p. Printed by Ruth Raworth for G. Calvert, at the signe of the Black Spread-Eagle at the west-end of Paul., London, : 1646. A reply to: Ley, John. Light for smoke (Wing L1883). Annotation on Thomason copy: "Aprill 17th". Reproduction of the original in the British Library. eng Ley, John, 1583-1662. -- Light for smoke. Church of England -- Government -- Early works to 1800. Freedom of religion -- England -- Early works to 1800. Freedom of the press -- England -- Early works to 1800. A93589 R200756 (Thomason E333_17). civilwar no An end of one controversie:: being an answer or letter to Master Ley's large last book, called Light for smoke. One of the Assembly at West Saltmarsh, John 1646 4622 11 0 0 0 0 0 24 C The rate of 24 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-05 TCP Assigned for keying and markup 2007-05 Aptara Keyed and coded from ProQuest page images 2009-01 Mona Logarbo Sampled and proofread 2009-01 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion An end of One Controversie : Being an ANSWER OR LETTER To Master LEY's large last Book , called Light for Smoke . One of the ASSEMBLY at Westminster . Which he writ lately against me . In which the Sum of his last Book , which relates to the most material Passages in it , is gathered up and replied to . By JOHN SALTMARSH , not revolted ( as Master LEY saith ) from a Pastoral Calling ; but departed from the Antichristian Ministery by Bishops , and now a Preacher of the Gospel . Isai. 5. 20. Wo be to them that put darknesse for light . Acts 19. 32. Some therefore cried one thing , and some another : for the Assembly was confused , and the most part knew not wherefore they were come together . Vers . 41. And when he had spoken this , he dismissed the Assembly . London , Printed by Ruth Raworth for G. Calvert , at the signe of the Black Spread-Eagle at the West-end of Paul . 1646. Aprill 17●● The Law of Nature giving a man leave to speak fairly in his owne just defence , and the Law of Grace requiring him to speak zealously in the defence of Truth , I think it equal that this answer to Mr. Ley should be printed . April , 15. 1646. John Bachiler . THE LETTER . SIR , FOr the Controversie in substance betwixt us , I can not think the Truth I defended so weak as to need a new Treatise to bear it up . I see it is otherwise with you , who dare not let your former Books stand by themselves , without another to support them . It is indeed the way of the Popish Schools to fill the world with Volumes and Tomes , and rather to astonish then convince : and this is one thing hath made the world wonder after the Beast . There is no end in making many Books . How hath Truth been carried out of sight from the Reader in the Labyrinth of Replies and Rejoynders . Your self gives us an Experiment in this Book : for , how are you puzled to let the Reader know what was yours , and what was mine at first , and what is yours again , and what was mine afterwards , and what is yours again in answer to mine , and what Truth is after all this . I finde it to be the wisedom of the Spirit of God , to leave the world a sufficiency of Scripture and Truth ; but not to write all , lest the world should not contain it . And Pilate was not amisse in that : What I have written , ( says he ) I have written , when they desired him to write more . So as things being thus , I hope I shall write you as much , if not more , in One Sheet and an half , as you have writ me in Seventeen : for he that writes any thing of Truth , more properly writes much , then he that writes against it , though in more Paper . The Summe of your Book is this . 1. YOur Epistles , which are a competent treatise of themselves , and the very Cisterne of your reasoning , from whence you fill all the other Pages of your Book . 2. The Parts of my Treatise , with your answer , or rather much of your former reply , which in things of most weight is no refutation , but a reference to other Divines , who have writ of the like subject , &c. it seems you have a common stock of learning amongst you , or an Argumentative Treasurie , to which you referre us with much ease ; but I cannot take this for good payment , to be put over to another man , when you are bound to pay me your self : I could turn you over thus to as able Divines as you do me , to Mr. Tho. Goodwin , Mr. Burton , Mr. John Goodwin , Mr. Nye , Mr. Tombes , Mr , Pryun , Mr. Burrough , Mr. White , Mr. Eaton . Mr. Den , Mr. Knolls , &c. 3. The appendix to your book writ by a master of Arts , whether your friend , or your self , for I know not whom you make the two letters C. D. to stand for ; who brings in testimonials of your abilities , learning , piety , good carriage , worth , &c. who methinks speaking so much to your praise as he doth , stands a little too neer you ; we should not seek glory one of another , our praise should be of God , not of men . Thus I have contracted you , to save you some evil in the multitude of your words , now to your matter . ( 1 ) THat they should counsel me , not to cry down the Government . ( 2 ) That no Presbytery Parochial , &c. assumes such power as the Prelatical . ( 3 ) That if the Question were rightly stated , men would be convinced , Magistracie and Christian liberty would be preserved . ( 4 ) That I should restore such Tythes , if unlawful , as I formerly received , because the sin till then is not remitted ( 5 ) That I would have men believe as they list ( 6 ) That he was wished rather to a neglect of me , then a loud Conquest over me . ( 7 ) That he had rather confute Bellarmine , then my new-sprung Notions . ( 8 ) Because I am against Logick and forms of Art , I am no right Disputant . ( 9 ) That I am an Ubiquitary in my Belief , because of the Opinions set down in The Smoke , &c. ( 10 ) That I am an Antinomian , and deals with some late Divines as some with Luther . ( 11 ) That I am unstable . ( 12 ) That I glory in the quick dispatch of my work : To which Tertullian , and some old Poetry , and other Authors , with a Story of a Noble-man and a Brewer , is brought . ( 13 ) That my Interposition is like to be no delay to the Government . ( 14 ) That he may be better employed then in writing : and others shall undertake me . To the first . 1. ARe you in such fears of your Government , that you make friends to me to be silent ? Is it so weak , that it may be cried down ? To the 2. Is Presbytery , because Parochial , Classical , Provincial , lesse Tyrannical then Episcopal , because many rule in that , and in this but one ? or rather not more tyrannical , because one Tyrant is not so much as many together ? Evil in a Community , is stronger and more diffusive then in Vnity . To the 3. Is not the Question of the Presbytery yet stated ? Yea surely : What else hath your Assembly and othersibeen doing ? Is it not a power in your Eldership and Presbyterie , how little or large soever , over the Churches and Congregations ? independent upon the Magistrate , coercive to all that believe not as they believe , as to Heretiks and Schismaticks ? And yet men are not convinced , nor is Magistracy or Christian liberty so preserved as you say : let both the Magistrates and Christians judge , who in the mean time you would be Judges over . To the 4. For my restoring of Tythes , now unlawful to me ; I have done it ; I have returned to the State my property of a full yeers Arrearag : nor did I take Tythes since I was in Kent , but the peoples free composition from the first ; and being even convinced against that too , a yeer since , I forbore it . But take heed how you put forgivenesse of sin upon restitution ; for that is not onely Popery , but like the Pope you would sell pardons onely to the rich , and none to the poor ; and you would put more upon Sacrifice then upon Mercy . To the 5. Nor would I have men believe as they list , as you say of me : I would onely not have men forced to believe as others list , as you or your Brethren list : I would have Faith wrought by the Spirit of God , not by the spirits of men , who have no dominion over Faith . To the 6. And why do you speak so of a loud Conquest over me ? Truth is not conquer'd , when the man is trampled on . It is not your being great , can make you a Conquerer , no more then your calling by the Bishops a true Presbyter . To the 7. And for your desire rather to deal with Bellarmine then me : I did not think I had been so formidable an enemy ; but I will not presume . Indeed Bellarmine is a more easie adversary , because he opposes the Truth ; and I , though a weak one , may be more considerable , because Truth defends me , rather then I the Truth : for I will rather make it my champion , then my self a champion for it . And for my new-sprung Notions ( as you say : ) call Truth Notion , or new , or what you will ; you can never call it out of its own nature or essence : And Truth is Gods own notion ; neither mine nor yours : and new onely to the old man , not to him who after God is created in righteousnesse and true holinesse . To the 8. Nor am I lesse a Disputant in Divinity , because against forms of Art and Logick ( as you say . ) I may dispute in Christs School , though refused in the School of Tyrannus . And if you will chalenge me in any point of Philosophie , I shall not refuse you there in Logick or Forms of Art. They are forms onely for the wisedom of men , not the wisedom of God . Nor dare I take my discoveries of Christ from Reason , nor seek the glory of him in forms so much belowe him , and fashion the Creator like to the Creature , who is God blessed for ever . You and I must die more to vain Philosophie , to the wisedom of the Greek , to the rudiments of the world . I allow Learning its place anywhere in the kingdoms of the world , but not in the Kingdom of God . To the 9. For my being a Vbiquitary ( as you say ) in belief , and your proof of this from the several Opinions stated in my book : Can you be so unfaithful to that Book I Can you , who would be counted an Orthodox , and a Divine , thus force and compel those Opiniont upon me , or not rather upon the Paper onely where they are printed ? Because I stated the Opinions of men , Am I therefore a man of all those Opinions ? The best is , the world may convince you of this , and of my purpose in that : And now you are thus unfaithful in a little , I may suspect you for more . Are you one of those who pretend to be in the mount with God , and to give Laws for Religion ? Can we trust you in the more excellent mysteries of the Father , while you trifle thus and deceive the Brethren ? To the 10. For my being an Antinomian , If to say we serve not in the oldnesse of the Letter , but in the newnesse of the Spirit : If to say , The Law was given by Moses , but grace and truth by Jesus Christ : If to say , We are not under the Law , but under Grace : If to say , We are delivered from our enemies , that we might 〈◊〉 him without fear , in holines and righteousnes : If to say , The Commandment is holy , just , and good : If to say , Shall we sin that grace may abound ? God forbid : If this be Antinomianisme , I am one of that sort of Antinomians I know no other for my part , though you have filled the world with a noise , if this be heresie , so worship we the God of our Fathers ; nor have I misquoted any , but onely singled out that truth from many , in one leaf , before they spoiled it in the next , and like Pilate , who asking onely what truth was , would not tarry by it , but departed . To the 11. And for my unstablenesse : If to be sometimes darknesse , and now light in the Lord : If to put off the old man with the former lusts , and to put on the new : If to come out of Babylon when the Spirit calls : If to adde to faith , vertue ; to vertue , patience ; to patience , godlinesse &c. If to grow in the encreasings of God , to a fulnesse of stature in Christ : If leaving things that are behinde , and pressing to things that are before , be unstablenesse , let me be always thus changing , till he who can onely change our vile bodies , fashion me like unto his own glorious body . To the 12. Nor do I glory I hope in the quick dispatch of what I do : but do not you as well over deliberate , as I over dispatch , and glory in that ? but are you no better acquainted with the Spirit , in the things of God ? Are we to be ever consulting with flesh and blood ? did the disciples and Brethren when they spake the Word of God , tugge first amongst so many School-men ? so many Fathers ? so many moderne Divines ? so many Commentators ? so many old Poets as you do ? Or rather , onely with the Word and Spirit , and power of Christ : and for that of your Poetrie , and your Brewer , I desire not to shew so much of the oldman , or former corruption , as to sparkle so lightly with you . To the 13. For my Interposing , being no delay to the Government ( as you say ) Why do you say then in other places , I presented you wish a former Book , against Mr. Saltmarsh his Remora : And again , Mr. Saltmarsh Quare , to retard the establishment ? I pray now , be friends first with your self , before you bee too much an enemie to the truth , or to me ; and though I cannot stand in the way of the establishment ; I am the least in my Fathers house ; I am but as the flie upon the wheel ; yet truth is mighty , and of that power , as it can weigh heavie upon your Chariot-wheels , when you would be driving into the red Sea of persecution , and pursuing Israel . To the 14. Whereas you say you are wished to be better imployed then in writing , they are your friends indeed that wish so , you cannot be worse imployed I am su●● then in speaking ill of your brethren , in advancing your selves , in Lording it over the heritage , in tryumphing upon the vantage ground of your place , and power ; in applicating , and at the same time judging the Magistrate : or in a word intreating them that they may rule , not you , or your Presbyterie , but whom you allow them from your Prerayterie . And for others undertaking me , as many as please , for I fear not an host , nor a multidude of pen-me● ; I see more for us then against us , I know this present Presbyterie may have many pensioners ; there are such great livings of hundreds a year to spice the government ; the silver shrines had many that cried great was Diana of the Ephesians . Mr. Leys Treatise . 1. THe gradual subordination of Assemblies is made good by the learned book of Mr. Rutherford against the Congregationall Independency . 2. The subordinate Presbyteries are not Churches out of Churches , as yours are , not in such singularity , with free choice , more conveniencie in Parishes , more for preservation of Peace , more agreeable to the Apostles , Acts 15. more authorized by Parliament . That tythes are spoken against by those that scruple not at slander or sacriledge , that they usurpe upon God and his Ministers that alienate them from his Worship and Service . That Old men are more honourable then the Young , therefore called Senators , Elders , Sages ; that Dreams are more glorious then Visions , because of more Communion with God in the sleep , then waking , and because of many divine things revealed in dreams , and that John was old when he had his vision . That it is lawful to jest at misapplication of Scripture by Gods example in Gen. by Eliahs , by others , &c. That the other Church-Government comes not under such tryals of the Parliament as Presbyterie , but is set up without their authority . That Gospel patternes are as much in the letter , as the Legal , because written . That Mr. Prinn , Dr. Bastwick , Mr. Burton , Mr. Lilburne , were cruelly used by the Bishops , Mr. Lilburne whipped from Fleete-Bridge to Westminster , so cruelly , that the cords bruised his shoulders , and made them swel as bigg as a penny loafe ; and the Warden made him be gagged , as if he would tear his jawes . Answer . THat the gradual subordination is made good by Mr. Rutherford , &c. Is this reasoning or reference ? And this you have done all along , referred us either to your self , or some other to answer for you . That your Presbyteries are not so singular , more free , convenient , more peaceable , more Apostolical , more authorized then other Churches : These are good commendations ; but had half so much been proved by the Word , your government had passed before this . For that of sacriledge , and usurpation upon God in alienating tythes ; never did Prelate , no nor Bishop Mountague plead an higher title for tythes . What sacriledge and usurpation to deny tythes ! Where are you ? in the Covenant or no ? is it not a Parliament Ordinance you take them by ? and will you set up a divine right over that now ? surely they may justly now withdraw their Ordinance for tythes , and leave you to your divine right , and see what the people will pay you . To that of your commending old men and age ; I reverence age , and old men , but not the old man in them . And for dreams being more excellent then visions ; It is a curious speculation , and enough may be said for both ; yet if you take Visions more spiritually , they are more glorious a way of Revelation then that of dreams : but what are these dreams to yours ? Surely reformation in blood , or by persecution , is but a dream of such as have slept long in Prelacy . Why are you so much in the defence of jeasting , and so serious in your Scripture proofes so it ? take heed of strengthening corrupt nature by Scripture ; God and Eliah saw errors more clearly then you or I , who may assoon laugh at the Scripture it self , as something beside it . And for other Church Governments not comming under the tryall of Parliament , nor comming out by their authority , I know not any that would not 〈…〉 lay down the●… Scripture order to that honourable Senate , and rejoyce that they would take it up to discusse , and for not coming out under their authority ; I know none of the rest so ambitious 〈…〉 to solicite them to compell their order upon all their Brethren , and all must be hereticks and schismaticks that will not , though they cannot beleeve so . For Gospel patternes being as much in the letter as the Legal , because written , are you such a stranger to the Spirits notion of Letter and Spirit in the New Testament ? Know you not that the Temple or Legal worship before was said to be in the Oldnesse of the Letter ? Know you not that Gospel patternes are more seen by the Spirit now then before ? and though both be written , and in Letter , yet not both equally litterall , but the one more glorious in the ministration , the other l●sse . For that of the sufferers , Mr. Prynn , Mr. Burton , Mr. Lilburn , and Mr. Baestwick ; And Mr. Lilburne written in such capitall letters of blood , as you justly say ; and can you name these , and call for the power in your hands as you do ? Can you thus remember Prelates , and yet petition to be such Presbyters ? Can you see these yet bleeding , and desire to persecute by such a President of Blood ? FOr Salmasius his testimony , with the Baptisme in the name of the Lord Jesus Christ : and his testimony that the Presbyterie is but of humane and positive right , not of divine ; He is mine , and not yours , and all your pains and quarrelling , and after quotations , cannot make him more yours , or lesse mine ; and it is no little disadvantage to you , that one so great a Schollar , as your whole Assembly affords any , hath thus witnessed with the truth , which so many Schollars oppose . C. D. his Treatise printed with Master Ley's Book , in Master Ley's Commendation : whether made by himself , or some other , he best knows . HIs Title is , One of the Assembly of Divines at Westminster . And there you might have known of what account he was among his Reverend Brethren He was chosen Chair-man of the Committée of examination of Ministers , and of the Committée of Printing ; and one of the Triers , and one of the Ordainers of Ministers ; next after the two Doctors , Chair-man . [ I remember not any of the Apostles in such Offices and Titles . You might have known him by his Patern of Pietie , his Book on the Sabbath ; by divers Sermons of his in Print , his Annotations on the Pentateuch : and he hath much more prepared for the Presse then is already printed : All which are approved by those most able to judge of judicious and learned Labours . [ Give them leave to speak themselves in this point . The Gréek Anagram made on his name when President of Sion Colledge ; THE SUN IN SION ; with Verses . [ If the Sun be there , why no more Light there then ? For his Name , you would think it too venerable &c. John in the Hebrew signifies Grace ; and Ley in Spanish , the Law . With some Letters in his Commendation , in pag. 19 , 20 &c. THus I have gathered up all in your Book that concerns you materially , and your friend printed on the backside of yours : And for other particulars more substantial , your Books and mine are both abroad ; let them speak for themselves : the Readers must now judge in the Spirit , what we both write in the letter ; for I intend not to puzzle the world with any more of this Controversie . Some Truth may be seen : and what is more , is but you and I. SIR , I was unwilling to set your failings before you and the world : but since you printed them once over in mistake , I thought I might print them over in a clearer letter , that you may see things for Errours , which before you took for Truths . Conclusion . THus I have replied to your Positions , not to your passions nor repreaches ; in which you are something larger than I had thought becomes an Orthodox Divine . And for the dirt you cast in my face , I have onely wiped it off , without casting it back on yours : I had rather let it fall in the Chanel , which best becomes it . For your Revilings , sleight●ngs and railings , if they trouble not your self to write , the Presse to ●●●int , and the Reader to reade , I promise you they trouble not me . And though I am much belowe many , yet I am in this above you , by how much he that can pardon , is greater then he that offends . I thank you for your ill ●sage you cannot do that against me which works not for my good ; for I am learning to blesse them that curse me , to pray for them that despitefully use me . And truely this advantage I shall make of your taxing me for faults which I have not , To tax my self of the many other faultes which I have indeed , which you and the world see not . FINIS . Notes, typically marginal, from the original text Notes for div A93589e-430 Eccles. 12. 12. Joh. 21. 25. In Epistles to Sir William Strickland●●d M. Grimston , and in Epist. to my self . Eph. 4. 4. Epist. p. 1. p. 12. p. 13. p. 19. 20. p. 25. 26. p. 40. p. 62. p. 82. to 9. to 21. 3. 4. Act. 2. 5. 6. Pag. 4. ☜ 
A48197	----	A letter to a member of Parliament, shewing, that a restraint on the press is inconsistent with the Protestant religion, and dangerous to the liberties of the nation 1698 Approx. 63 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A48197 Wing L1680 ESTC R10914 12387032 ocm 12387032 60863 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A48197) Transcribed from: (Early English Books Online ; image set 60863) Images scanned from microfilm: (Early English books, 1641-1700 ; 766:18) A letter to a member of Parliament, shewing, that a restraint on the press is inconsistent with the Protestant religion, and dangerous to the liberties of the nation Tindal, Matthew, 1653?-1733. Defoe, Daniel, 1661?-1731. 32 p. Printed by J. Darby, and sold by Andr. Bell ..., London : 1698. Advertisement: p. 32. Attributed to Matthew Tindal by. S. Parks; see also "Four discourses on the following subjects ... IV. Of the liberty of the press. London, 1709"; attributed also to Daniel Defoe. Reprinted in: A collection of state tracts, publish'd on occasion of the late revolution in 1688, and during the reign of King William III, 1705-07, v. 2, p. 614-626. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Freedom of the press -- England. 2003-04 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2005-03 Judith Siefring Sampled and proofread 2005-03 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A LETTER TO A Member of Parliament , Shewing , that a RESTRAINT On the PRESS Is inconsistent with the Protestant Religion , and dangerous to the Liberties of the Nation . LONDON ; Printed by J. Darby , and sold by Andr. Bell at the Cross-Keys and Bible in Cornhil . MDCXCVIII . A LETTER TO A Member of Parliament . SIR , ACcording to your Commands , I here present you with those Reasons that oblige me to oppose the Restraining the Press , as inconsistent with the Protestant Religion , and dangerous to the Liberties of the Nation : Both which I undertake to shew . And in order to prove the first , I beg leave to premise , First , That which makes a Man to differ from a Brute , wholly uncapable of forming any Notion of Religion , is his Reason ; which is the only Light God has given him , not only to discover that there is a Religion , but to diftinguish the true from the many false ones . He therefore that employs his Reason to the best of his Ability to find out Religious Truth , in order to practise it , does all that God desires : for God , who will not command Impossibilities , can require no more of him , than that he impartially searches after , and endeavours to discover Religious Truth , by the use of that Reason which was given him for that end . He that does this , may have the satisfaction of doing his Duty as a rational Creature , and may be sure , tho he misses Truth , he shall not miss the Reward that is due to him who obeys his Maker , in following as well as he could , and no more could be his Duty , the only Guide God has given him to judg of Truth and Falshood . On the contrary , he that neglects to do this , is disobedient to his Maker , in misusing his rational Faculties ; and tho he should light on Truth , the luckiness of the Accident will no way excuse his Disobedience : for God will judg us as we are accountable ( that is , rational ) Creatures ; and consequently our Reward from him , whether we hit or miss of Truth , will be in an exact proportion to the use we make of our Reason : And if God has oblig'd us to use it as the only means to distinguish Truth from Falshood , that alone must be the way to find the one , and avoid the other . Now the way that a Man's Reason does this , is by examining those Proofs , Arguments , or Mediums , that either himself or others have found out , and by comparing them with his common and self-evident Notions , by means of which he finds out the agreement or disagreement of any Proposition with those Standards and Tests of Truth . Tho this is the only way to discover Truth , yet if a Man was left wholly to himself , without any to inform his Judgment , he would make but a very small Discovery in Religious , or any other Truths : Therefore it's Mens mutual Duty to inform each other in those Propositions they apprehend to be true , and the Arguments by which they endeavour to prove them ; which cannot be done so well as by Printing them , ten thousand Books , after the Letters are once set , being sooner Printed than one Transcribed : By the Advantage of which , Men , tho at never so great distance , may , with a great deal of Ease and little Charge , be exactly acquainted with each others Sentiments . And it 's wholly owing to Printing , that Knowledg is become , not only much more diffusive , but that a great deal of more useful Knowledg has been discovered in a short time since that Invention , than in many Ages before . And if it has not had as great effect in most places with respect to Religious as to other Knowledg , it can only be because the Liberty of Printing , as to the former , has been more restrained ; for Men have the same way of judging of that as of all other Matters . This being premised , 't is clear that the Press ought not to be restrained : 1. Because it tends to make Men blindly submit to the Religion they chance to be educated in : for if 't is once suppos'd unlawful to publish any Arguments against that Religion , it cannot be denied but that 't is as unlawful to read and examine those Arguments , that being the sole Reason of forbidding the printing them ; which necessarily supposeth they are to take their Religion on trust , without any trial , which is the greatest Fault that can be , next to having no Religion at all : For I cannot see any ground a Man has to hope to go to Heaven , that will not be at the pains to examine what it is that God requires of him in order to his coming thither . 2. Because it deprives Men of the most proper and best means to discover Truth , by hindering them from seeing and examining the different Opinions , and the Arguments alledg'd for them . I can see no Reason why 't is more necessary for him that judges for others , than 't is for him who judges for himself , to see the Arguments on all sides ; this being the only evidence by which any Man is to judg . The suppressing the Evidence in a Cause where Mens eternal Happiness is concerned , is ( I take it ) much more criminal than in a Cause of a temporal Interest . So that a Law to oblige the Judges to hear the Proofs but of one side , is not as bad as to trust the Clergy of any one Sect with the Press ; who , to be sure , will suffer nothing to be printed but of their own side ; and who too , in all probability , will misrepresent their Adversaries , and their Opinions , more than a Pleader will the Party or Cause against which he is engaged . And are not the People ( for instance ) amongst the Papists , where the Press is effectually restrained , as ignorant of what can be alledged against the Popish Doctrines , as a Judg that has heard but one side can be of the Defence the other is to make ? 3. Because it hinders Truth from having any great influence on Mens Minds : which is owing chiefly to Examination , because the more rational That makes an Opinion appear , the greater power it will have on the Affections ; which are not moved without some sensible connexion between the Cause and Effect ; for what does not convince the Understanding , will have but little or no effect on the Will : Which is one reason why Men are obliged to try all things , because when they see the reasonableness of any Opinion , it will oblige them to act according to it more heartily than when they take it on trust : and nothing more endears Truth to us , than that its discovery is the effect of our own Industry and Observation . 4. Because it tends to make us hold the Truth ( should we chance to light on it ) guiltily : for that ( as I have already proved ) will not be accepted , if it be not the Effect of an impartial Examination ; which makes Error it self innocent : for if any thing in that case be a fault , it must be the Examination , because That might have been prevented ; but the Opinion that 's caused by it could not , That being a necessary Consequence of the other . Men when they are left to themselves without any Clergy at all , are more likely not only to judg for themselves , but to make a truer and a more impartial Judgment , than when they are permitted to know the Sentiments of the Clergy but of one Sect , who then may impose on them what ever out of Interest they think fit . 5. One Reason why God hath so formed Mankind , that each alone without the help of others cannot well subsist , is to oblige them to mutual love and kindness , and to contribute to one anothers happiness . And they want each others assistance for things of the Mind as well as of the Body . For a Man would be in a miserable state of Darkness and Ignorance , were it not for the Light that others afford him : and therefore they are obliged to increase as much as they can each others Knowledg , especially in Religion , which they can no otherwise do , than by communicating to one another what they think is the Truth , and the Reason by which they endeavour to prove it . To oblige Men to do this , God has not only implanted in them a strong desire to find out Religious Truth , but as great an inclination to teach others what they apprehend to be so ; and there is no Man who believes a Doctrine to be true , but would be very glad to get it owned by others . Whosoever therefore endeavours to hinder Men from communicating their Thoughts , ( as they notoriously do that are for restraining the Press ) invade the natural Rights of Mankind , and destroy the common Ties of Humanity . If we must , early and late , according to the Wise Man's direction , seek after Wisdom as after a hidden Treasure ; I cannot see how it will become the Wisdom of a Nation to endeavour by a Law to hinder us from knowing more than the scanty Measure a Party-Licencer will afford us . Not only the Light of Nature , but the written Word ( Levit . 19. 17. 1 Thess. 5. 14. Heb. 3. 13. ) obliges every one , Lay as well as Clergy , to exhort , warn , rebuke , and use all means possible to bring his mistaken Brother into the right way ; which he can no otherwise do , than by first judging himself what is right and wrong ; and then by using Arguments to perswade him whom he judges in the wrong , to desist from it . And if , as the Scripture supposeth , no Man can neglect to do this without hating his Brother ; every one has a right to print his Sentiments as the best , if not the only way to exhort , rebuke , reprove Myriads of Brethren at the same time . In short , in all Ages the greater Mens Zeal hath been towards God , and the more inflamed their Love to their Neighbours , the more they have thought it their Duty ( tho with the hazard of their Lives ) to communicate to others what they judged to be the Truth . And all Sects , how different so ever in all other things , do agree in thinking themselves bound thereto , as to the greatest Act of Charity ; and consequently there is no Sect that hinders others from publishing what they believe to be Truth , but sins against the natural and revealed Law , and breaks that golden Rule ( the Foundation of all Morality ) of doing as they would be done unto . For tho they look upon it as impious and tyrannical for any to hinder them from imparting to others those Doctrines they judg to be true , yet they themselves would hinder all others , who have as much right to judg for themselves , and are as much obliged to communicate to others what they judg to be a Religious Truth . What can be more inhumane , as well as ungrateful , than to punish that Person who out of love to Truth , and charity to the Souls of his Brethren , bestows his Time , perhaps to the detriment of his Health and Fortune , in publishing what he judges to be for their eternal Good ? If this be a just Reward for such an Undertaking , I cannot see how the Clergy can deserve such Riches and Honours for doing but the same thing ; that is , for instructing others in that they judg to be true . Nothing can be more unbecoming the Dignity of a rational Nature , than to bar up the way to religious Knowledg and Wisdom , which Men have no way to propagate , but by offering one another Reasons and Arguments : And there can be no Pretence to hinder Men from doing this by restraining the Press , but what will as strongly forbid them doing it any other way . In a word , Men have the same right to communicate their Thoughts , as to think themselves ; and where the one is denied , the other is seldom used , or to little purpose : For , Men as they are more or less hindred from communicating their Thoughts , are more or less stupid and ignorant , and their Religion more or less corrupted : And this is not only true with relation to Mahometans and Pagans , who suffer no Printing at all , except the Chinese ( whose Knowledg above other Eastern Nations seems to be owing to that Art , tho among them wonderfully rude and imperfect ) but with respect to Christians , amongst whom one would think it almost impossible , considering what Light and Knowledg the Gospel brought into the World , that any should be so grosly ignorant and superstitious as the Papists are , or that the Christian Religion should be so much depraved as it is amongst them : and what is this owing to , but the denying the People the Liberty of the Press , and all other ways of freely debating matters of Religion ? And had it not been for this Invention , whereby men had such an easy way of communicating their Thoughts , nothing but a second Revelation could have freed them from that mass of Ignorance and Superstition the Christian World lay under ; and which was every day increasing , and does still remain in a very high degree in those Countries that groan under Restraint , as Portugal , Spain , Italy ; which last , sutably to the Freedom once it enjoyed , abounded with Men eminent in all Learning and Knowledg , as well as Vertue and Bravery : and that it is so much degenerated now ( the Climate and the make of their Bodies being still the same ) is owing to nothing but that Priest-craft which forbids all Freedom ; contrary to the practice of antient Rome , where to think on what one had a mind to , and to speak ones thoughts as freely as to think them , was looked on as one of the chief Blessings of a Free Government . It 's not only in Popish , but in Protestant Countries too , that according to the Restraint Men lay under , Ignorance , Superstition , and Bigotry does more or less abound . Denmark , Sweden , and several other Countries , are undeniable Instances of this ; and it cannot be otherwise , for there is little difference between having no Reason , and not exercising it . And it 's evident that the Clergy themselves are not only more knowing , and reason much better , but are much more sober , careful and exemplary , where liberty of Debating is allowed , than where denied . From what has been urged , I think I may safely conclude , that Men , if they regard the employing their rational Faculties as God requires , and ( the Consequence of it ) the discovery of Truth in Religion , and their being influenced by it as they ought to be , are obliged to allow one another an entire liberty in communicating their Thoughts , which was never forbidden but where Interest supplanted Religion . 6. There 's no medium between Mens judging for themselves , and giving up their Judgments to others . If the first be their Duty , the Press ought not to be restrained , because it debars them from seeing those Allegations by which they are to inform their Judgments . All the Arguments that are or can be urged for the regulating the Press , have no other Foundation than that of People's being liable to mistake , and subject to be imposed on by fallacious Arguments and specious Pretences : which instead of proving what they design , only shows the greater Necessity for the freedom of the Press ; for the more apt Men are to mistake and to be deceiv'd , the less reason there is for their relying on any one Party , but the more to examine with all care and diligence the Reasons on all sides , and consequently for the Press being open to all Parties , one as well as the other . So that those that are for allowing Men the liberty of judging for themselves ( if any such can be for regulating the Press ) are very unhappy in their Arguments , because they all make against themselves , and out of their own Mouths they are condemned . But if Men are to give up their Reason to the Clergy , of whatsoever Denomination , there 's nothing , I confess , more inconsistent with that blind Obedience than the Liberty of the Press , because it gives them an opportunity to see what can be said against that or any other Darling Notion of the Priests ; and then it 's a great odds but that rational Creatures will be governed by their own Reason , and no longer endure the Clergy to be Lords of their Faith. 7. In fine , if it be unlawful to let the Press continue free , lest it furnish Men with the Reasons of one Party as well as the other , it must be as unlawful to examine those Reasons : for if the last be a Duty , the first cannot be unlawful , because it 's only a Means to the last in providing those Reasons which Men are bound to try and examine ; except an implicit Belief be a Duty , which must necessarily bring Men back again to Popery . For if it be now unlawful to examine the Reasons on all sides , for fear of having other Sentiments than those the Clergy approves , it was no less unlawful at the time of the Reformation , which was wholly built upon this freedom of examining the Opinions of the Priests , and rejecting them if they judged them false . This the brave Luther did singly and by himself in defiance of the whole Church , and this any Man now hath the same right to do : So that it 's evident the Freedom or Restraint of the Press depends on this single Question , Whether we ought to be free , or Slaves in our Understandings ? or , in other words , Protestants or Papists ? If the first , there cannot be the least colour for leaving the Conduct of Religion so wholly to a few Priests , that nothing shall be published about it but what they think fit , than which nothing can favour more of a Popish , slavish , and prostitute Compliance . What , Sir , could be more surprizing to that Honourable House , whereof you are a most worthy Member , than a Motion to this purpose ; That because making of Laws is a thing of great Consequence , and Country Gentlemen are subject to mistake , that therefore the House ought to be regulated , by appointing a Licenser to judg what should be spoke in it ? As ridiculous as such a Motion would be , I would willingly know why 't is not as unaccountable to hinder a whole Nation the freedom of debating Matters of Religion , which ( since they are not able , like their Representatives , to assemble in one Room ) cannot well be done but by letting the Press be open to every one to publish his Reasons ; which ought not to be denied , as long as every one in the Nation has as much a right , not only to judg for himself in religious , as any Legislators can have to judg for him in Civil Matters , but is as much obliged to use all possible means to inform his Judgment ; and consequently there is as little reason to deny Liberty of debating in one Case as the other . 8. The Reformation is wholly owing to the Press : For tho there were several able Men who , before Printing was known , most vigorously opposed the growing Errors of the Western Church ; yet all they could do was to little or no purpose , because they had no easy and ready way to communicate their thoughts to any great number : but no sooner was the Invention of Printing made useful , but a poor Monk who discovered at least the grosser Cheats of the Priesthood , was made capable of imparting those Notions , which drew almost a Moiety from the Romish Superstition , which lost ground every where , as the Press was either more or less free . Therefore it was not strange that the Popish Clergy , since they could not confound the Art of Printing , should endeavour to turn it to their own Advantage , not only by hindring any new Book from being printed , but by expunging out of old ones whatever did not serve their turn : and herein they acted consistent with their Principles , which allows no Liberty of examining , and consequently denies all Freedom of the Press , which of all things does engage Men the most to do it . But what Pretence can the Protestants have for restraining it , who as they owe their Religion to its Liberty , so they cannot hinder it without destroying that Religion which has no other Foundation than that of every ones having a Right to examine those Reasons that are for or against any Opinion , in order to make a true and impartial Judgment ? which can never be justified , if it be unlawful to permit the Press to be open for all Men to propose their Reasons to one another in order to their examining them . And it cannot be denied , but that the Protestant Clergy , who are as ambitious for the most part as the Papists themselves to impose on the Consciences of the People , have by Persecution , Restraint of the Press , and other such methods , given the Papists ( who have scarce any thing to plead for themselves but the Practice of their Adversaries ) too just an occasion to insult them , who are ( they say ) no other than a pack of Hypocrites , in doing the very same things they so loudly condemn ; and that it 's little less than a Demonstration , that the Principles by which they pretend to justify their Separation , are very absurd , since they are forced to act contrary to them in every point . And what was it in truth but these shameful Practices , that put a stop to the Reformation , which at first , like a mighty Torrent , overwhelmed all that oppos'd it , but has ever since gone back both in esteem and interest , and at last , if Men do not change their conduct , will be quite lost ? For how can it be otherwise , since that method ( Protestantism and Popery being so opposite ) that preserves the one , must necessarily destroy the other ? The taking a contrary method not only hinder'd the farther spreading of the Reformation , but was the cause that where it did prevail it was no more perfect : for tho the Reformers deserve just Commendation for what they did , yet being bred up in so much Ignorance and Superstition , they could not remove those vast loads of Corruptions which had been so long a gathering . But if those that succeeded them had taken the same liberty in examining theirs as they did their Predecessors Opinions , it 's impossible but that time must have discover'd the Truth , and made them agree at least in all matters of moment . But instead of this , they became as guilty of a blind Obedience as the Papists ; and it was a sufficient proof of any thing amongst the different Sects , if Luther , Calvin , Church of England , said so : nothing more common than that I submit all to Mother Church , and such like Phrases ; which that Men should effectually do , there were Penal Laws enacted to force them , and no Printing or Preaching allow'd to those that durst see farther than the first Reformers ( whose Eyes at the best were but half open , tho they saw very well for those times of Darkness , and in respect of the Papists who may justly be reckon'd to be quite blind ) the consequence of which was , that the Differences between the several Sects were widened , and they all run daily farther and farther into Uncharitableness , Ignorance , Superstition , and Fanaticism . 9. Whosoever observes with what Zeal our Divines condemn the Popish Clergy for not suffering their Laity to read Protestant Authors , would hardly think it possible for them to be so difingenuous as to appoint some spiritual Dragons to watch the Press , lest any thing should steal from thence that 's not for their turn . Let us hear only ( for they all write after the same manner ) the learned Dr. Clegget , who in his Persuasive to an ingenuous Trial , p. 28. tells us , They that have a good Cause will not fright Men from considering what their Adversaries say by denouncing Damnation against them , nor forbid them to read their Books , but rather encourage them so to do , that they may see the difference between Truth and Error , Reason and Sophistry , with their own eyes . This is the effect of a well-grounded confidence in Truth , and there 's this sign of a good Cause apparently discernable in the Application of the Clergy of this Church ( of England ) both to their Friends and Enemies , they desire the one and the other to consider impartially what is said for us as well as against us . And whatsoever Guides of a Party do otherwise , they give just cause to those that follow them to examine their Doctrines so much the more carefully , by how much they are unwilling to have them examined . It 's a bad sign when Men are loth to have their Opinions seen in the day , but love Darkness more than Light. If the Church of England will own this to be a just Character of them , they ought to be so far from endeavouring to obtain a Law to restrain the Press , that they are obliged , did they apprehend any such design , to oppose it to their utmost , and to encourage their Adversaries to print their Sentiments , and the People to read them , that they may see the difference between Truth and Error , Reason and Sophistry , Orthodoxy and Heterodoxy , Dissenting and Conforming , with their own eyes . Taking a contrary method only affords a new Argument for the Liberty of the Press , because they give their Followers a just Cause to examine their Doctrines so much the more carefully , by how much more unwilling they are to have them examined . It 's a bad sign , &c. In a word , did the Protestant Guides act as such , instead of frighting Men from considering what their Adversaries say by denouncing Damnation against them , they would tell their Auditors the great sin of being biass'd by them in the choice of their Opinions , and that the more important any Controversy is , the more Reason there is for the Liberty of the Press , that they may examine with all the diligence imaginable the Tenets of their Adversaries as well as of their Guides ; and that the more they heard the one Party , the more they should read the other ; and that if they should fall into any Error by so doing , they would not be accountable for it . For tho there is not ( as the Papists vainly imagine ) such a Guide as would infallibly lead every Man into every Truth , yet that every ones Reason as a Guide is infallible , because God that designs that all Men ( if it be not their own fault ) should be for ever happy , has given them no other Guide but their Reason to bring them to that Happiness ; and therefore as sure as God himself is infallible , the following that Guide must bring them to that happy state God designed the following it should bring them to . And on the contrary , that God , who is the Rewarder of those only that diligently seek him , would condemn them as unprofitable Servants , who instead of using their Talents to find out his Will , did abandon themselves to the uncertain chance of Education and the Religion in fashion , which varies with every Age and every Country . As thus they ought to preach to the People , so they should as little scruple to tell the Magistrate that by permitting an entire Liberty he did nothing but his Duty ; but by a Restraint of the Press he did not only shew himself guilty of a blind Obedience , but did endeavour to make a whole Nation so , and was to answer not only for all the Errors and other ill Consequences himself caused by a Restraint , but likewise of abetting all other Magistrates that think themselves in the right in doing the like ; and that tho he should chance to be in the right himself , yet he could not know how many he was the cause of being all their Lives in the wrong , who might be so only , because , not having liberty to publish the Reasons they had to embrace such Opinions , they could not meet with any that could give them Satisfaction ; and in truth , writing against any Opinion where Men have not the liberty to shew the Reasons why they hold it , is but writing at random , because Mens Reasons cannot be confuted till they are known . Such Arguments as these a Protestant Clergy , that 's true to their own Principles , ought to use both to the Prince and People , and not prevaricate with God and Man , and talk backward and forward just as it serves their turns . If Baal be God , serve him ; if not , serve the Lord. 10. I can see no reason why they that are for tying Men to that Interpretation of Scripture a Licencer shall approve , and therefore put it in his power to hinder all others from being published , can with any justice condemn the Popish Clergy for not licensing the Bible it self for the Laity to read it . For if the Bible is to be translated into the vulgar Tongue , to what end is it , but that the People by reading it may judg what is their Duty in the most obscure and difficult places ? Ought they not then to see the different Translations and Explications ? If they are to be denied this , lest they apprehend it in a Sense different from that of the Licencer and his Party , the same Reason will restrain the People from promiscuously reading the Bible , because they may , and frequently do apprehend it in such a Sense as their Guides do not approve ; and if that be a Crime , all the means that are necessary to hinder it must be a Duty ; and therefore if it cannot be prevented without hindring the Laity from reading the Bible , it 's a Crime to suffer them to read it . 11. This Restraint gives a great handle to those that believe only Natural Religion to argue against the Christian ; for , say they , 't is no small Presumption that the Clergy themselves are conscious of the Falsness of their Religion , because they dare not suffer it to undergo a fair Trial , but do what they can to stifle all the Reasons that can be urged against it . The Clergy , say they , are so learned , and withal so numerous , that amongst them they could not fail to expose and confound any thing that 's writ against them , had they but Truth on their side , which they know is , next to the Almighty , strong , and therefore needs no licensing Tricks , or Stratagems , to make it victorious : These are the mean Shifts that Error is forced to use against its Power . These Men farther add , That if Christ and his Apostles obliged Men to try all things , how can they that pretend to be his Successors ( did they believe the Scriptures ) hinder a fair trial of any thing relating to Religion ? And can there be a fair Trial when all Parties have not the liberty to publish their Reasons , that the People may compare and examine them by their common Notions , those Tests and Standards of all Truths ? Has the Protestant Religion a fair Trial in Italy , where nothing can be heard in its defence ? Thus 't is that some Men expose our Religion on the one hand to the Insults of Unbelievers , and on the other of Papists ; which can never be avoided but by granting to all Sects an entire Liberty of the Press . All other methods equally serve to promote Error as Truth , and consequently can never be the way that God ordained to distinguish the one from the other . 12. It may be objected , That by such a latitude as this People may be seduced into false Religions , or into Heresies and Schisms . None can profess a Religion but either , because upon examination he judges it to be true , or , that some by Interest makes him do so contrary to his Judgment , or else , because he takes it on trust without examining it . As to the first , If two Persons profess different Religions , one the true , the other a false one , yet if they have been equally sincere in their examination , they are equally in the way to Heaven ; because in following their Reason , they both have done what God requires : so two Men that equally act against their Judgment , the one professing the Truth , the other not , are alike guilty : so also are they who equally take their Religion on trust ; and such perverse holding of a Religion , whether true or false , is Heresy , as the other is Hypocrisy : and according as Men are more or less partial in examining , they are more or less heretical . So that 't is not what a Man professeth , but how , that justifies or condemns him before God. And there would be few , either Hereticks or Hypocrites , were there not'Bribes annexed to some , and Awes to other religious Tenets ; for then Men would not be afraid to examine Those for fear of finding them false , nor These lest they should be true , nor to own or disown either , according as they judg them true or false . And an entire Liberty of the Press would by degrees establish religious Truth , because that is supported by better , plainer , and more cogent Proofs than any false Opinions are ; which are either mischievous or burdensome , or at the least useless , whilst the other by its Excellency and Usefulness carries Evidence and Conviction with it . As to Schisms , they are caused by Mens imposing their own Interpretations , instead of the express Words of God , as necessary terms of Communion : which makes Protestant Imposers not only Schismaticks but Hereticks , because having laid down as a Fundamental of their Religion , that every one is to interpret Scripture for himself , they most obstinately and perversly ( not to say knowingly ) act against that Fundamental . 13. The most material Objection against the Liberty of the Press is , That without Licensers , Atheism , Profaneness , and Immorality , as well as Sedition and Treason , may be published . The Commonwealth has the same reason to punish Men for those as for these , because they are all alike pernicious to humane Societies . And 't is all the reason in the world that whoever asserts any such Notions , whether in Discourse , or from the Pulpit or Press , should be severely punished . But this can be no more a reason to appoint Licensers for the one than for the other ; nor would it hinder the printing things contrary to Law , for none will be so mad as to desire an Imprimatur for them : so that such Pamphlets , whether there are or are not Licensers , will come out only by stealth ; and 't is evident there were more of them printed when the Law for regulating the Press was in being , than since . To make the Laws against such things severer , and to oblige either the Printer or Bookseller to set his Name to all Books whatever , will take away all pretence for appointing Licensers , and will be the most effectual way to prevent publishing such Books . But before I leave this Head , I cannot but remark that they are no way guilty of Profaneness who out of Conscience ( to which profane and atheistical Persons have no pretence ) worship God after a mistaken manner , because all the honour Men are capable of giving an Almighty and Alknowing Being , consists in the Intention and Design ; and therefore to punish those , who out of a holy Intention and pious Design worship God after that manner they judg acceptable to his Will , as profane Persons or Blasphemers , is the greatest Crime next to real Blasphemy , because 't is punishing Men for no other reason but for expressing their Zeal for the Honour of God , which they can no otherwise do than by worshipping him as their Reason dictates , which they must either do , or not worship him at all , or else but with a mock Worship . And they that by force are made to break the ties of Conscience , tho never so erroneous , cannot be good Subjects neither to God nor the King : so that Profaneness and Immorality cannot be destroy'd but by all Sects doing as they would be done unto ; which must establish an entire and universal Liberty , since they have all the same right to judg for themselves , and are equally oblig'd to act according to that Judgment , and to communicate to others what they judg to be true : which perhaps was the reason that the House of Commons so unanimously threw out the Bill for restraining the Press immediately before their addressing the King against Profaneness and Immorality . But to return , If it be once thought unlawful to have nothing printed but of the side of the Church in fashion , the same reason will at least as strongly hold against any thing being preached but of that side ; because if any thing is printed against that Church , there are ten thousand Clergy ( whom one would think a sufficient Guard for Truth ) to expose its Folly and Weakness , but 't is not so easy for them to know , and consequently to apply an Antidote to what is preached against them : wherefore they who are not for destroying that just and righteous Law that allows Liberty of Conscience , ought to be very careful of the Freedom of the Press , as the only means to guard and defend the other ; and both being built on the same foundation , cannot ( as has been already proved ) be destroyed but by striking at the foundation of the Protestant Religion . And , Therefore it cannot be suppos'd that the chief Support of it , the Honourable House of Commons , will ever consent to the one or the other , especially considering how much the Popish Interest increaseth , and what Advantage of late it has got in France , Germany , and Savoy . And if the Popish Princes ( as 't is suppos'd ) have enter'd into a Confederacy among themselves to extirpate the Protestant Cause , ought not all Protestants ( and all that are not for a blind Obedience deserve that Name , that being the essential difference between it and Popery ) instead of using restraint on one another , unite against the common Enemy ? Besides , let it be consider'd , 't is not certain we shall be always blest with the Government of a Prince so entirely a Protestant as our Great and Glorious Deliverer . And if the Papists should pervert one , and by that means get the publishing their Doctrines without contradiction , they might by degrees confound the Protestant Religion , so much weakned already by its Professors acting so inconsistently with their own Principles . But were that Scandal removed , by allowing as entire a Liberty as the Protestant Principles require , there could be no danger of the prevailing of the Popish , or any other Superstition . And 't is remarkable , that nothing has been writ in behalf of Popery since the Expiration of the Act for Regulating the Press , so little is Liberty a Friend to that Superstition . 14. But if , after all , there must be some appointed to determine the Fate of Religious Books , the Clergy , of all Men , ought not to be trusted with this Employ , because they ( not content with the Right they have from the Society of exercising the Ecclesiastical Function ) do claim Power and Government distinct and independent of it , which they pretend is founded in Scripture ; and consequently they have no way , as Clergy , of gaining any Dominion , Power , or Riches , more than what the Society will give them , but by wresting the Holy Writ : And if , besides the Pulpits , where they may preach what gainful Doctrines they please , without contradiction , they do so far engross the Press , as to hinder any thing from being printed but what favours their Designs ; What may not such a body of Men , ( well vers'd in all the Arts of Perswasion ) by their frequent Opportunities to display them , impose on the too credulous People , especially when all the ways to disabuse them are stopt up ? And if the Clergy in the more early and primitive times , perhaps ever since they were forbid to lord it over the Heritage of God , have made it their business to pervert Religion to advance their own Power ; what reason is there to imagine that they would not do the same in these later and degenerate Ages ? How , I pray , did the Clergy , who at first subsisted by the Charity of the People , arrive to such immense Grandeur and prodigious Riches , but by a constant Confederacy from time to time , carried on at the Expence of Religion ? which ( as their own Historians shew ) was proportionably corrupted , as they encreased in Power and Riches , the one being made a step to the other ; and 't is as evident where they are now most potent , there Religion is most perverted , and the People most enslaved . The chief way they effected this , was by perswading the People to a blind Obedience , the consequence of which was , that they must take the Clergy's own Word for all the Powers they thought fit to say the Scripture had given them , and to submit to whatever they would determine in their own Cause , and for their own Interest . And there never was a Synod , whether Orthodox or not , but were for imposing on the Laity , not only by Excommunicating , Anathematizing , and Damning , but by making the Magistrate use Violence on all that would not , contrary to their Consciences , comply with their Determinations ; by which means they at last arrived to such an excess of Power over the Magistrate as well as the People , that one was no better than their Hangman , and the other than their Slaves . And have not the Protestant Clergy ( from whom one ought to expect better things ) taken the same method to make People blindly submit to their Determinations ? Nay , have they not outdone the Popish Clergy , in wresting the Holy Writ to destroy the English Constitution , and enslave the Nation , and in preaching up the Doctrine of Absolute Obedience , than which nothing can be more inconsistent with the goodness of God , and the happiness of Humane Societies , as knowing the only way to secure Tyranny in the Church was to get it establish'd in the State ? So that if the Protestant Clergy do not keep the People in as vile a Subjection as the Popish do , 't is not owing to their good will ; and therefore none that have any value for Religion , or any kindness for their Liberties , will trust those that lie under such Temptation to pervert the Scripture , with the sole licensing Books of Religion . As we pray not to be led into Temptation , so we should avoid leading others into it , especially such as in all probability they cannot withstand . 15. The Discovery of Printing seems to have been design'd by Providence to free Men from that Tyranny of the Clergy they then groan'd under . And shall that which was intended by divine Goodness to deliver all from Sacerdotal Slavery , be made the means of bringing it on again ? And if our Ancestors could not defend themselves from more than Egyptian Bondage , which the Pulpits brought on them , without the assistance of the Press , it 's scarce possible that we should be able to secure our Liberties against both , when by the help of the latter the Clergy have got better Abilities , as well as Opportunities , to impose on the Understandings of the People : and when Men are once enslaved in their Understandings ( which of all things ought to be most free ) it 's scarce possible to preserve any other Liberty . The trusting not only the Pulpits but the Press in the hands of the Clergy , is causing the Blind to lead the Blind , because the generality of them are more likely to be guilty of a blind Obedience than the Laity , since they are obliged , as they value their Subsistence , right or wrong , to assert those Religious Tenets they find establish'd by Law ; the truth of which they cannot any more be presum'd to have impartially examin'd , than a mercenary Soldier the Justice of the Cause he is engag'd in ; being sent by their Friends to the Universities not to try the establish'd Religion , whether 't is right or wrong , but to profess it as a Trade they are to earn their bread by : and lest they should examine it , they are , even before they are capable , shackled with early Oaths and Subscriptions . Which is the reason that the Priests are wondrous hot in every Country for the Opinions to which their Preferments are annexed ; in one place fierce Calvinists , in another violent Lutherans , in a third bigotted Papists ; which could not so universally happen , did they in the least examine those Opinions they are engag'd to profess . And therefore there can be no reason to trust the Press in hands of men so biass'd and prejudic'd , who cannot but be highly affronted to see the Laity do , what they durst not , judg for themselves , and not be blindly guided by them , who ( poor men ) are not trusted to guide themselves . Yet for all this extraordinary precaution to keep the Clergy right and tight , and the great disproportion of numbers between the Laity and them , 't is evident that almost all the Errors and wrong Notions in Religion have had their rise and chief Support from them . So that upon the whole , if the Press should be trusted with any , it ought to be with Lay-men , who have no Powers , Prerogatives , or Privileges to gain by perverting of Scripture , since they pretend to none but what they receive from the Society . Tho I cannot but presume that our Legislators , were there no other reason , yet out of respect to the Clergy , would not enact such a Law as supposeth the greatest and most learned of them not fit to be trusted with the printing but a Half-sheet in Religion without consent of a Lay Licenser , who is to have an arbitrary Power over their Works . And there 's no doubt but the Clergy would highly resent such a Law ; tho I cannot see but the appointing Licensers , whether of the Laity or Clergy , equally reflects on their Body , because it equally supposeth they are unfit to be trusted . But if they are content with that Disgrace , it must be because either they cannot defend themselves against-their Adversaries , or that they have a mind to give themselves up to Laziness and Idleness , and not trouble themselves with the laborious work of controversial Divinity . But I shall say no more on this Point , having already sufficiently shewed how destructive the restraining the Press is to Religion , which it cannot be without , being in general prejudicial to Civil Societies , for whose good it was instituted , but especially when it is perverted on purpose to enslave them : and there never was a Nation which lost their religious Rights that could long maintain their civil ones , for Priestcraft and Slavery go hand in hand . Therefore I shall be the shorter on what I have to say on a civil account , especially considering that most of those Reasons that shew how destructive a Restraint of the Press is to Religious , will equally prove it to be so in Civil Affairs . 16. The greatest Enjoyment that rational and sociable Creatures are capable of , is to employ their Thoughts on what Subjects they please , and to communicate them to one another as freely as they think them ; and herein consists the Dignity and Freedom of humane Nature , without which no other Liberty can be secure : for what is it that enables a few Tyrants to keep almost all Mankind in Slavery , but their narrow and wrong Notions about Government ? which is owing to the Discouragement they lie under of mutually communicating , and consequently of employing their Thoughts on political matters ; which did they do , 't is impossible that the bulk of Mankind should have suffered themselves to be enslaved from Generation to Generation . But the Arts of State , in most Countries , being to enslave the People , or to keep them in Slavery , it became a Crime to talk , much more to write about political Matters : and ever since Printing has been invented , there have been , in most places , State-Licensers , to hinder men from freely writing about Government ; for which there can be no other reason , but to prevent the Defects of either the Government , or the Management of it , from being discovered and amended . 17. Fame , Reputation , and Honour , as they are the greatest Incentives to all good and vertuous Actions , so they as much terrify Men from committing base and unworthy ones . And it cannot be reasonably presumed , considering the general Corruption of Mankind , but that the rich and powerful would frequently oppress those beneath them , were they not afraid of losing their Reputation , and exposing themselves either to the Contempt or Hatred of the People : for this Law of Reputation ( if I may so call it ) influences Men more than all other Laws whatever . But if there were a Licenser of the Press , he might be prevailed on not only to hinder the injured from appealing to the People by publishing their Grievances , but to license such Stories only as mercenary Scriblers would write to justify the Oppressors , and to condemn the Opprest : which , as it would be the greatest Encouragement for those Men that are above the ordinary Remedies of Law to crush whom they please , so it would be the highest Injustice to deny the injured the last satisfaction of justifying their innocence to the World , which would be sure to pass a just Censure on the Oppressors ; and this they would the more dread , because if once they lose their Credit with the People , they will be very unfit Instruments for a Court to use . Therefore 't is no wonder if all that make an ill use of their Power , especially those who have cheated the Government as well as abused the People , do endeavour with all their might to have the Press regulated , left their Crimes being exposed in Print , may not only render them odious to the People , but to the Government . In a word , All sorts of Men whose Interest it is not to have their Actions exposed to the Publick ( which I am afraid are no small number ) will be for restraining the Press , and perhaps will add Iniquity to Inquity , by pretending they do it out of Conscience to suppress Immorality and Profaneness . 18. But this is not the worst that may happen , because the Press may be so managed , as to become a most powerful Engine to overturn and subvert the very Constitution : for should a Magistrate arise with Arbitrary Designs in his head , no Papers that plead the Rights and just Privileges of the People would be stamp'd with an Imprimatur : Then the Press would be employed only to extend the Prerogative beyond all bounds , and to extol the Promoters of Arbitrary Power as the chief Patriots of their Country , and to expose and traduce those that were really so ; which would be the greatest Discouragement not only to all brave and vertuous Actions , but would be apt to make the People mistake their Friends , when they had not the Liberty to publish a Vindication of their Principles or Actions , for their Enemies . In a word , if the Pulpits and Westminster-Hall ( as we have lately seen it ) should chime in with an Arbitrary Court , what can warn the People of their Danger , except the Press ? But if that too be wholly against them , they may easily be so blinded as not to see the Chains that are preparing for them , till they are fettered beyond all power of Redemption ; for there can never be wanting a thousand plausible Stories , and seemingly fair Pretences , to amuse and divert them from perceiving their real Danger . And if we look into the History of Europe , we shall find more Nations wheedled than forced out of their Liberties ; tho Force afterward was necessary to maintain what was got at first by Fraud . 19. 'T is so far from being impossible , that a People may be thus imposed on to their utter ruin ; that 't is probable another Generation seeing nothing but the Royal Prerogative highly magnified , may be bred up with the Opinion of being born Slaves . And were we not almost brought to that pass in the late Reigns ? when nothing came out with Allowance but what was to justify such Opinions ; and if some good men ( not to mention the Prince of Orange's third Declaration ) especially about the time of the Revolution , had not had the Courage privately to print some Treatises to undeceive the People , and to make them see the fatal Consequences of those Doctrines which by the restraint of the Press pass'd for divine and sacred Truths ; the Nation had tamely submitted to the yoke . And as it cannot be denyed but that those Papers in a great measure opened our eyes , so it may justly be hoped that none that saw the miserable Condition that the Act for regulating the Press would have brought us into , will be instrumental in reestablishing that Law. No ; those Men sure who so much exclaimed against it in the late Reigns , will take all care imaginable to prevent it now . But if these very men who may justly be said to be written into their places , and owe their Preferments to the freedom of examining those slavish Doctrines of the former Reigns ; if these Men , I say , can so far forget themselves as to be for a Law which till themselves were uppermost they thought tended only to inslave us , there cannot be , I think , a greater Argument for all others to oppose it . We are , God be thanked , blest with the Government of the best of Kings , who as he hazarded every thing to rescue our Liberties when in the extremest Danger , so he places the Glory of his Reign in preserving them entire , and transmitting them so to Posterity . And therefore none that love his Glory can be for restraining the Press , which now as it can serve to no other end than to create Jealousies in the People , who cannot forget what former Reigns design'd by it , so it may hereafter hazard all our Liberties . Under a good King we may justly expect such Laws as will not expose us to , but secure us from the Oppressions of an ill one . The best things when perverted become the very worst ; as Religion it self , when it degenerates into Superstition , so Printing , which in it self is no small Advantage to Mankind , when it is abused , may be of most fatal consequence . Secure but the Liberty of the Press , and that will , in all probability , secure all other Liberty ; but if that once falls into the hands of ill designing Men , nothing that we hold dear or precious is safe . And experience manifests , that wheresoever That of the Press is denied , there no Other is preserved . Most Countries in Europe maintained their Freedom tolerably well till the Invention of Printing ; but when that was suffered to speak nothing but Court-Language , People were by degrees gull'd and cheated of their Liberty . Had not the late King tack'd Popery to Slavery , he might with the greatest ease imaginable have enslav'd us ; and methinks the danger we have so miraculously escaped , should fright us from ever enacting any of those Methods into a Law that so much contributed to that danger . 20. That which alone would engage me , were I a Senator , to oppose the Restraint of the Press , is , that a Parliament is to take cognizance of all sorts of things which some Men of Gentlemen-like Education may not have much considered ; and therefore the perusing what those without doors , who have made such things their business , have writ , may be none of the worst means of informing themselves ; but a Restraint of the Press may in a great measure hinder them from receiving this Satisfaction , because Licensers might be prevailed on to suffer but one side to publish their Sentiments even in Matters of the greatest Consequence . I have met with some Members who have frankly owned that the incomparable Argument against the Standing Army gave them great Insight into that grand Point , which , said they , had not the Press been open , would never have appeared , nor any thing on that side , tho a number of Pamphlets on the other , which , with the noise of self-interested Persons , would in all probability have carried things quite otherwise . And seeing they could not foresee how frequently such things might happen , this alone , said they , was enough to convince them of the necessity of the Liberty of the Press , since they could not be too secure of that inestimable Jewel Liberty , which , if once lost , was scarce ever to be recovered , especially if seized by a domestick Power . 21. I doubt not but there are several well-meaning Men for regulating the Press ; who , did they consider how subject all things are to change , could not but be apprehensive that this Engine of their own contriving might be turned upon themselves , and made to ruin those very Designs they thought to promote by it . For the Press ( as a witty Gentleman observes ) is like a Jackanapes , he who has him in his hands may make him bite whom he pleases , and therefore 't is their safest way to keep their Jackanapes in their own hands . And it cannot but shew a great deal of hardiness to make such a Law as may produce very fatal Consequences even to the Makers themselves , who will then deserve no pity , since they are scourg'd with Rods of their own providing : and 't is the more probable this may happen so hereafter , since even at present such a Law has but an untoward Aspect upon most Parties ; for one Party , tho he is pleased with it in religious , yet dislikes it in civil Matters ; another thinks the contrary to be his Interest ; a third is satisfied with having such or such Sects restrained from Printing , but would be glad that others had that Liberty ; a fourth , who cares not how all the Sectaries are dealt with , is yet afraid , that if the Press be in the hands of moderate Church-men , none will be suffered to write any more Letters to a Convocation-man , or a Manicipium Ecclesiasticum , or such like Books ; a fifth is afraid lest this Power should get into the hands of the rigid ones , for then the others will be run down as Trimmers , Latitudinarians , and what not . The same may be said with respect to other Religious Opinions , about which Men of the same Church are divided , and the like may be as well observed in civil Matters , but I leave every one to make that Remark for himself ; so that if all Parties cast up their accounts , there are very few of them but will find a Restraint of the Press to be against even their present Interest . 22. I might add a great number of other Reasons , because as many things as are worth knowing , so many Arguments there are for the Liberty of the Press ; what can be more useful than History , and the Knowledg of our Ancestors Actions ? A faithful account of which can scarce be expected in a Reign that has a design to disguise Truth , and to keep us in ignorance of those noble and generous Notions our Ancestors had of Liberty , and how they asserted theirs upon all occasions . As for what concerns the present time , I shall only say , that for my own part I should be glad , especially when at a distance from London , ( and I suppose other Country Gentlemen may be of the same mind ) to divert my self with some other News-papers besides the Gazette , which would hardly be permitted if the Press were regulated . As for Books of Philosophy , and of other Arts and Sciences , I can see no reason why there should be any Restraint on them , or why the licensing them should be intrusted with the Clergy , as by the late Act , except it be to hinder such Books from being printed as tend most to inform Mens Judgment , and make them reason clearly , things very dangerous to a blind implicit Obedience . Besides , an excellent Discovery in Nature may be hindred from being publish'd , on pretence that 't is inconsistent with Religion : for the time has been when asserting the Antipodes has been no less than Heresie ; and the Motion of the Earth a Crime worthy the Inquisition , and with as little Reason ( not to mention Dr. Burnet's ingenious Tracts ) has the most useful Book that was ever written in Philosophy , the Essay of humane Understanding , been condemned as inconsistent with the Articles of the Christian Religion . As for Physick , tho the licensing Books therein were wholly trusted with some of the College , the most useful Piece in that Science , either because the Licensers were engaged in another Method of Practice , or because it may take from their Advantage , by prescribing a cheaper and easier way of Cure , or out of Envy , or a thousand other Reasons , might be hindred from seeing the Light , to the no small detriment not only of the present , but future Ages . As to Law , I shall only say , If there are any Abuses crept into it , the likeliest way to have them reformed is not by restraining the Press . 23. Were Licensers unbiast , uncorrupt , and infallible , there might be good Reason to trust them with an Arbitrary Power to pass what Sentences they pleas'd on Books ; but if we are to judg of the future by the past , they are almost as likely to be one as the other . Men of Sense , ( and others ought not to be trusted with it ) without being resolved to make the most of it , will not care to be condemned to the drudgery of reading all the Trash that comes to be printed , nothing but necessity will make such Persons submit to it , and that necessity will make them less able to withstand Temptation . So that the appointing Licensers will be as bad as laying a Tax on Learning , since by delaying to look over Books , especially those that require haste to be printed , and by other tricks ( for there are Mysteries in all Trades ) they may make People pay what they please for their Allowance . 24. But this is not the worst , it will be a great hindrance to the promoting of Knowledg and Truth , by discouraging the ablest Men from writing for such Persons , especially after having once had the liberty of publishing their own Thoughts , will not be content to have their Works lie at the Mercy of an ignorant or at the best of an unleisured Licenser , who upon a cursory view may either condemn the whole to perpetual Darkness , or strike out what he pleaseth , perhaps the most material things . And tho a living Author may subject himself to this , yet none will be content that the Labours of a deceased Friend should be so served ; so that the Works of such a Person , tho never so famous in his Life-time , shall be lost to all Posterity . Besides , is it not intolerable , that every time a Man has a mind to make any Alteration or Addition between the licensing of the Copy , and the printing it off , that he must as often hunt after the same Licenser to obtain his leave , for the Printer could not go beyond his licensed Copy , when in the mean time the Press , to his no small damage , must stand still ? In short , tho there might seem to be some reason to condemn a Person that upon a fair Trial had been found guilty of writing immoral things , or against the Government , to the Punishment of never writing again but under the Authority of an Examiner ; yet what reason can there be that those that never offended , nay that the whole Commonwealth of Learning should be subject to so severe Usage , which too is the way to have none but Fools and Blockheads plague the World with their Impertinence , and make an Imprimatur ( as it did formerly ) signify no more than that such a Book is foolish enough to be printed ? ' This objected , that without Licensers any one may reflect on whom he has a mind to , so as that most People shall be sensible whom he means , tho he mention but two Letters of his Name , or useth some other Description , by which means he is out of the reach of the Law. This may be an Argument for the forbidding all Printing , but none for appointing Licensers ; for 't is much more reasonable for all to have the Liberty to vindicate themselves the same way they chance to be aspersed , than to let the Licenser's Party abuse all others , and the Press not open for them to justify themselves . But if any one reflects upon another after this manner , let him make appear whom it is he means , or else let him be esteemed in Law to intend that Person that takes it to himself . This I think is all that can be objected as to Civil Matters , except what relates to Sedition and Treason , for an Answer to which I refer the Reader to § . 13. I have no more to add , but that my greatest Ambition next to serving the Publick , ( which here I have endeavoured to do without so much as once thinking how it may affect me in my own private Concerns ) is to approve my self to be , SIR , Your most faithful and devoted humble Servant . Lately Published , THE Militia Reform'd ; or an easy Scheme of furnishing England with a constant Land-Force , capable to prevent or to subdue any Forein Power ; and to maintain perpetual Quiet at home , without endangering the Publick Liberty . Sold by Andrew Bell in Cornhill . 
A47832	----	Considerations and proposals in order to the regulation of the press together with diverse instances of treasonous, and seditious pamphlets, proving the necessity thereof / by Roger L'Estrange. L'Estrange, Roger, Sir, 1616-1704. 1663 Approx. 87 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-05 (EEBO-TCP Phase 1). A47832 Wing L1229 ESTC R19523 12730854 ocm 12730854 66483 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47832) Transcribed from: (Early English Books Online ; image set 66483) Images scanned from microfilm: (Early English books, 1641-1700 ; 695:14) Considerations and proposals in order to the regulation of the press together with diverse instances of treasonous, and seditious pamphlets, proving the necessity thereof / by Roger L'Estrange. L'Estrange, Roger, Sir, 1616-1704. [15], 33 p. Printed by A.C., London : June 3d, 1663. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Freedom of the press -- England. Publishers and publishing -- England. 2003-11 TCP Assigned for keying and markup 2003-12 Aptara Keyed and coded from ProQuest page images 2004-03 Amanda Watson Sampled and proofread 2004-03 Amanda Watson Text and markup reviewed and edited 2004-04 pfs Batch review (QC) and XML conversion Considerations and Proposals In Order to the Regulation OF THE PRESS : TOGETHER WITH Diverse Instances of Treasonous , and Seditious Pamphlets , Proving the Necessity thereof . BY ROGER L' ESTRANGE . LONDON , Printed by A. C. Iune 3 d. M.DC.LXIII . TO THE KINGS Most EXCELLENT MAJESTY . SIR , IT is not without some Force upon my self , that I have Resolv'd upon This Dedication ; for I have no Ambition to appear Pragmatical , and to become the Marque of a Peevish Faction : But since my Duty will have it Thus , I shall accompt all Other Interests as Nothing in Competition with my Allegiance . If Your Majesty shall vouchsafe to look so far , and so low , as into the Ensuing Treatise , You will find it , Sir , to be Partly , a Deliberative Discourse about the Means of Regulating the Press ; ( the matter being at This Instant under Publique Debate ) and in Part , an Extract of certain Treasonous , and Seditious Passages , and Positions , which may serve to Evince the Necessity of That Regulation . The Latter of which , I do most Humbly Offer to Your Royal Consideration , not presuming in any Sort , to Concern Your Majesty in the Former . In This Extract , is presented to your Majesties view ; First , That Spirit of Hypocrisie , Scandal , Malice , Errour , and Illusion , that Actuated the Late Rebellion . Secondly , A Manifestation of the same Spirit Reigning still , and working , not only by the same Means , but in very many of the same Persons , and to the same Ends ; That is , There is a Combination , and Design against Your Sacred Life , and Dignity , which is carryed on by the same Arguments , Pretences , Wayes , and Instruments , that Ruin'd Your Royal , and Blessed Father . All which , I think my self Bound , not only in Generals , to Declare ; but more Particularly , to Trace , and to Discover to Your Majesty , as a Duty which I owe both to God , and to my Sovereign . The first part of the Conspirators Work , is to disaffect the People toward Your Majesties Person and Government ; and their next Business is to Encourage , and Carry on those Seditious Inclinations into Action . Touching the Former ; Scarce any one Regicide or Traytor has been brought to Publique Justice , since Your Majesties Blessed Return , whom either the Pulpit hath not Canonized for a Saint , or the Press Recommended for a Patriot , and Martyr . ( beside the Arraignment of the Bench , for the very Formalityes of their Tryals ) What is the Intent , or what may be the Effect of Suggesting to the People , that there is no Iustice to be found , either in Your Cause , or in Your Courts ; Both which are Struck at in the same Blow ) is submitted humbly to Your Royal Wisdom . Nor is the Faction less Industrious to draw an Odium upon Your Majesties Person , and to Perplex , Seduce , and Exasperate the Multitude , in Matters of Religion , and concerning the Government of the Church . There have been Printed , and Reprinted , since Your Majesties Happy Restauration , not so few as a Hundred Schismatical Pamphlets , against Bishops , Ceremonies , and Common-Prayer : in many of which , Your Majesty is Directly , and in All of them Implicitly , Charg'd with an Inclination to Popery . The Instruments that Menage This Part of the Plot , are Ejected Ministers , Booksellers , and Printers : and it is believed , by men of Judgment , and Experience , in the Trade of the Press , that since the late Act for Uniformity , there have been Printed near Thirty Thousand Copies of Farewel-Sermons ( as they call them ) in Defiance of the Law. All which , as they are now drawn together into one Binding , ( to the Number of betwixt Thirty and Forty ) and represented with Figures , do certainly make up one of the most Audacious , and Dangerous Libels , that hath been made Publique under any Government ; and they are now Printing it in Dutch too , for the greater Honour of the Scandal . By These Arts , and Practices , the Faction works upon the Passions and Humours of the Common-People ; and when they shall have put Mischief into their Hearts , their next Business is to put Swords in their Hands , and to Engage them in a direct Rebellion : which Intent of theirs , together with the Means whereby they hope to Execute it , I shall humbly lay before Your Majesty in a few words . That they Propose , and Labour another Change , appears , First ; From the Recourse they have in almost all their Schismatical Papers to the Obligation of the Covenant ; which is no other , than to Conjure the People under the Peyn of Perjury , to Treat Your Majesty , as the Covenanters did Your Father ; and ( in a flat Contradiction to the Blessed Apostle ) to pronounce , that Hee that [ OBEYES ] shall receive to himself Damnation . A Second Proof of their Designe may be drawn from their still pleading the Continuance of the Long-Parliament ; & the Sovereignty of the People ▪ which is but in Plain Terms , to Disclayme Your Authority-Royal , and to Declare to the World , that they want nothing but Another Opportunity for Another Rebellion . What may be the Event of These Libertyes , belongs not to Mee to divine ; but that such Libertyes are taken , I do , with great Reverence , presume to Enform Your Majesty : And further ; that the Visible Boldness , and Malice of the Faction , seems not to be the only Danger ; Diverse of the very Instruments , who are Entrusted with the Care of the Press , being both Privy , and Tacitly Consenting to the Corruptions of it ; by virtue of which Connivence , many Hundred-Thousands of Seditious Papers , since your Majestyes Return , have passed Unpunished . And yet in This Prodigious Licence , and Security of Libelling Your Sacred Majesty , and the Government , let but any Paper be Printed that Touches upon the Private Benefit of some Concerned Officer ; The Author of That Paper is sure to be Retriv'd , and Handled with sufficient Severity . Finally ; To present Your Majesty with some Common Observations : It is noted , First , as a very Rare Thing , for any Presbyterian Pamphlet to be Seiz'd , and Suppressed , unless by Order from Above . Secondly , It is observed of Those Offenders that are Discovered , that Generally the Rich have the Fortune to Come off , and the Poor to Suffer : and Thirdly ; that scarce One of five , though under Custody , is ever brought to either of Your Majesties Principal Secretaryes of State. I have now Discharg'd my Soul both to God , and to Your Majesty ; in what I take to be an Honest , and a Necessary Office ; and I have done it with This Choice before me , either to suffer the worst that Malice , or Caluminy can cast upon me , or to Forfeit my Duty . I should not speak This but upon Experience , nor dare to mention it upon This Occasion , but that I think it highly Imports Your Majesty to know how Dangerous a Matter it is to Render you a Publique Service . To present Your Majesty with a Fresh Instance ; I was lately Engaged as a Commissioner , in a Publique Debate on the behalf of the Loyal Officers ; and for no other Crime , or Provocation , but for Asserting the Profess'd Desires of the Whole Party : A Certain Gentleman took such a Heat , and Confidence , as Openly to Charge me with Writing against Your Majesty ; Affirming withal , that Your Majesty had Accused me for it to the Parliament and that my Lord Chancellor would Iustifie it : Since which time , it appears , not only that Hee Himself was the first Person that by a Private Tale had Endeavoured to Exasperate my Lord Chancellor against Me ; but that being called to Account by my Lords Order , for so Great , and so Injurious a Boldness , both towards Your Majesty , and his Lordship , He desired God to Renounce him , if ever he spake the Words , ( Although Delivered in the Face of a Full Committee . ) If I were Impudent enough to trouble Your Majesty with a Personal Character , His Familiar Discourses , both concerning your Sacred Majesty , and the Honourable House of Commons , would afford matter for it ; but let God witness for me , that I have no Passion , but for your Majesties Service , and for the General Good of Your Loyal Subiects : Both which Interests , I do humbly conceive to be very much concern'd in some Provision , that men may not suffer in their Reputations , for doing their Duties ; and that Those Persons who have Chearfully , and Honourably passed through the utmost extremities of a Long and Barbarous Warr , out of a sence of Loyalty to Your Royal Father , may not now at last , be stung to Death by the Tongues of Tale-Bearers , and Slanderers for being Faithful to Your Majesty . Which is the Case of Many , more Considerable then my Self , and among the Rest in Particular of Your MAIESTIES Most Loyall and Obedient Subject Roger L'Estrange . To the Right Honourable the LORDS And , To the Honourable the COMMONS Assembled in Parliament . HAving been lately Employ'd , to Draw up some Proposals . touching the Regulation of the Press , and to Search for certain Seditious Books , and Papers : I think it Agreable both to my Reason , and Duty , that I Dedicate to your Honours some Accompt of my Proceeding ; especially in This Juncture , when both the Danger , and the Remedy , are the Subject of your Present Care. The Drift , and Argument of This Little Treatise , is Express'd in the Title . One Particular only was forgotten in the Body of the Discourse , which I must now Crave Leave to Insert in my Dedication ; ( i. e. ) An Additional Expedient for the Relief of Necessitous , and Supernumerary Printers ; Many of which would be well enough Content to Quit the Trade , and Betake themselves to Other Employments , upon Condition to be Re-imburst for their Presses , Letter , and Printing-Materials : and it is Computed that 4000 l. or thereabouts , would Buy off their Stock ; for the Raising of which Sum , and so to be Employ'd , there occurrs This Expedient . It is Credibly Reported , That there have been Printed at least Ten , or Twelve Impressions of a Collection Entituled , The First , Second , and Third Volume of Farewel-Sermons : ( with the Figures of the Ejected Ministers ) which is no Other , then an Arraignment of the Law , and a Charge of Persecution , against the King , and his Parliament . Upon a Supposition of Twelve Impressions , ( at a Thousand a piece , which is the Lowest ) the clear Profit , beside the Charge of Paper and Printing , Comes to 3300 l. which Sum , being Impos'd as a Fine , upon Their Heads for whom the Books were Printed , will defray a Considerable Part of the aforesaid Charge , and what is wanting , may be abundantly made up by the like Course upon the Publishers of Other Seditious Pamphlets , Keeping the Same Proportion betwixt the Profit , and the Punishment . Of the Farewel-Sermons , I Seiz'd the other day in Quires , to the Quantity of betwixt Twenty and Thirty Ream of Paper ; and I Discovered likewise the Supposed Author of Another Pamphlet , Entituled [ A Short Survey of the Grand Case of the Ministry , &c. ] Wherein is Maintain'd , in opposition to the Declarations Required by the Act of Uniformity ; That in some Cases It may be lawful to take Arms against the King — To take Arms by the Kings Authority , against his Person , or Those Commismissioned by Him — And that the Obligation of the Covenant is a Knot cut by the Sword of Authority , whilst it cannot be Loosed by Religious Reason . Concerning which , and many other Desperate Libels , if your Honours shall think fit to Descend into any Particular Enquiry , it may be made appear , that whereas not One of Twenty is Now taken , scarce One of a Hundred could Scape , if there were not Connivence ( at least ; if not Corruption ) joyn'd to the Craft and Wariness of the Faction . How the World will understand This Freedome , and Confidence , in a Private Person , I do not much Concern my Self ; ( provided that I offend not Authority ) but the Question to Me seems short , and easy , Whether it be Lawful , or not , for any Man that sees his Countrey in Danger , to Cry out TREASON ? and Nothing Else hath Extorted This Singularity of Practice , and Address , from Your Honours Most Dutiful Servant Roger L'Estrange . Considerations and Proposals In Order to the Regulation OF THE PRESS . I Think no man denyes the Necessity of Suppressing Licentious and Unlawful Pamphlets , and of Regulating the Press ; but in what manner , and by what means This may be Effected , That 's the Question . The Two Main-points are Printing , and Publishing . The Instruments of setting the work afoot are These . The Adviser , Author , Compiler , Writer , Correcter , and the Persons for whom , and by whom ; that is say , the Stationer ( commonly ) , and the Printer . To which may be Added , the Letter-Founders , and the Smiths , and Ioyners , that work upon Presses . The usual Agents for Publishing , are the Printers themselves , Stitchers , Binders , Stationers , Hawkers , Mercury-women , Pedlers , Ballad-singers , Posts , Carryers , Hackney-Coachmen , Boat-men , and Mariners . Other Instruments may be likewise employ'd , against whom a General Provision will be sufficient . Hiding , and Concealing of unlawful Books , is but in order to Publishing , and may be brought under the same Rule . Touching the Adviser , Author , Compiler , Writer , and Correcter , their Practices are hard to be Retriv'd , unless the One Discover the Other . This Discovery may be procur'd partly by a Penalty upon refusing to Discover , and partly by a Reward , to the Discoverer ; but let both the Penalty , and the Reward be Considerable , and Certain : and let the Obligation of Discovery run quite Through , from the first Mover of the Mischief , to the Last Disperser of it . That is to say ; If any unlawful Book shall be found in the Possession of any of the Agents , or Instruments aforesaid , let the Person in whose possession it is found , be Reputed , and Punish'd as the Author of the said Bock , unless he Produce the Person , or Persons , from whom he Receiv'd it ; or else acquit himself by Oath , that he knows neither Directly , nor Indirectly , how it came into his Possession . Concerning the Confederacy of Stationers , and Printers , we shall speak anon : but the thing we are now upon , is , singly Printing , and what necessarily relates to it . One great Evil is the Multiplicity of Private Presses , and Consequently of Printers , who for want of Publique , and warrantable employment , are forc'd either to play the Knaves in Corners , or to want Bread. The Remedy is , to reduce all Printers , and Presses , that are now in Employment , to a Limited Number ; and then to provide against Private Printing for the time to come , which may be done by the Means Following . First ; The number of Printers and Presses being resolv'd upon , let the Number of their Iourny-men , and Apprentices be likewise Limited : and in like manner , the Number of Master-Founders , and of their Iourny-men , and Their Apprentices ; all which to be Allow'd of , and Approv'd by such Person or Persons , as shall be Authoris'd for that purpose ; neither let any Ioyner , Carpenter , or Smith , presome to work for , or upon any Printing Press , without such Allowance as aforesaid , according to the Direction of the late Act for Printing . Secondly , Let all such Printers , Letter-Founders , Joyners , Carpenters , and Smiths , as shall hereafter be Allow'd , as aforesaid , be Respectively and severally Interrogated before their Admittance , in order to the Discovery of Supernumerary Printers and Presses . That is ; 1. Let the Printers be Question'd what Private Presses they have at any time wrought upon for so many years last past , and the time When , and For , and with Whom : and what other Printers and Presses they know of at Present , beside These of the present Establishment . 2. Let the Founders be also Examin'd , what Letter they have Furnish'd since such a Time : When and for Whom , and what other Printers &c. — Ut Supra . 3. Let the Joyners , Carpenters , and Smiths be Question'd likewise what Presses they have Erected , or Amended , &c. When , and for Whom ? and what other Presses , Printers , &c. — as before . And if after such Examination it shall appear at any time within so many Months , that any Man has wilfully conceal'd , or Deny'd the Truth , let him forfeit his Employment as a Person not fit to be Trusted , and let the Enformer be taken into his Place if he be capable of it , and desire it ; or Else , let him be Rewarded some other way . The same course may be taken also concerning English Printers and Presses beyond the Seas . This may serve as the Discovery of Private Printers and Presses already in Employment : Now to prevent underhand-dealing for the Future , and to Provide against certain other Abuses in such as are Allow'd . First ; Let a special care be taken of Card-makers , Leather-Guilders , Flock-workers , and Quoyf-drawers ; either by expresly inhibiting their use of such Presses , as may be apply'd to Printing of Books , or by tying them up to the same Termes , and Conditions with Printers ; and let no other Tradesman whatsoever presume to make use of a Printing-press , but upon the same conditions , and under the same Penalties with Printers . 2ly . Let no Presse or Printing-House be Erected or Lett , and let no Joyner , Carpenter , Smith , or Letter-Founder work for a Printing-House , without notice ( according to the late Act ) 3ly . Let no Materialls belonging to Printing , no Letters ready founded , or cast , be Imported or Bought without the like notice , and for whom ( according to the late Act. ) 4ly . Let every Master-Printer be Bound at least , if not sworn , not to Print , cause or suffer to be Printed in his House , or Press , any Book or Books without Lawful Licence ( according to the late Act. ) 5ly . Let no Master-Printer be Allow'd to keep a Press but in his own Dwelling-House , and let no Printing-House be permitted with a Back-dore to it . 6ly . Let every Master-Printer certifie what Warehouses he Keeps , and not Change them without giving Notice . 7ly . Let every Master-Printer set his Name to whatsoever he Prints , or causes to be Printed ( according to the late Act. ) 8ly . Let no Printer presume to put upon any Book ▪ the Title , Marque , or Vinnet , of any other Person who has the Priviledge of Sole Printing the same , without the Consent of the Person so Priviledg'd ( according to the late Act ) and let no man presume to Print another mans Copy . 9ly . Let no Printer presume either to Re-Print , or Change the Title of any Book formerly Printed , without Licence ; or to Counterfeit a Licence , or knowingly to put any mans Name to a Book as the Author of it , that was not so . 10ly . Let it be Penall to Antedate any Book ; for by so doing , New Books will be shuffled among Old Ones to the Encrease of the Stock . 11ly . Let the Price of Books be Regulated . 12ly . Let no Journy-man be Employ'd , without a Certificate from the Master where he wrought last . 13ly . Let no Master discharge a Journy-man , nor Hee Leave his Master , under 14 dayes Notice , unlesse by Consent . 14ly . Let the Persons employ'd , be of Known Integrity , so near as may be ; Free of the sayd Mysteries , and Able in their Trades ( according to the late Act. ) But if 60 Presses must be reduc'd to 20 , what shall all those People do for a Livelyhood that wrought at the other 40 ? It is provided by the Late Act , that as many of them shall be employ'd as the Printers can find Honest work for , and a sufferance of more , is but a Toleration of the Rest to Print Sedition , so that the Supernumeraryes are in as ill a Condition now , as they will be Then ; and yet somthing may be thought upon for their Relief . There have been divers Treasonous and Seditious Pamphlets printed since the Act of Indemnity ; as , The Speeches of the Lare King's Judges ; Sir Henry Vane's [ Pretended ] Tryal ; The Prodigies 1 Part and 2. and the Like . Let any of These Necessitous Persons , make known at whose Request , and for whose Behoofe These , or the Like Seditious Libells have been Printed , and they shall not only be Pardon'd for having had a hand in it Themselves , but the first Enformer shall upon Proof or Confession be Recommended to the first Vacancy whereof he is Capable in the New-Regulation , and the Next to the Second , and so successively : And moreover a Fine shall be set upon the Heads of the Delinquents , to be Employ'd toward the Maintenance of so many of the Indigent Printers as shall be Interpreted to Merit that Regard , by such Discovery . Next to Printing , follows Publishing or Dispersing , which , in and about the Town , is commonly the work of Printers , Stitchers , Binders , Stationers , Mercury-women , Hawkers , Pedlars , and Ballad Singers . Concerning Printers , Stitchers , and Binders ; The Penalty may be Double , where the Fault is so : That is ; where the same Person ( for Example ) is found to be both Printer and Disperser of the same unlawful Books , he may be Punished in Both Capacities : of the Rest ( the Stationer excepted ) little needs be said but that they may be Punishable , and the Penalty Suited to the Quality of the Offender . The most Dangerous People of all are the Confederate Stationers , and the breaking of That Knot would do the work alone . For the Closer Carriage of their business they have here in the Town , Their Private Ware-Houses , and Receivers . Let every Stationer certifie , what Ware-Houses he keeps , and not change them without giving notice . Let the Receivers and Concealers of Unlawful , or Unlicens'd Books he Punish'd as the Dispersers of them , unless within 12 houres after such Receipt they give notice to — that they have such Quantityes of Books in their Custody , and to whom they belong . They hold Intelligence Abroad by the means of Posts , Carryers , Hackny-Coachmen , Boatmen , and Marriners : and for fear of Interceptions they Correspond by False Names , and Private Tokens ; so that if a Letter , or Pacquet miscarry , people may not know what to make on 't . As for the Purpose ; so many Dozen of Gloves stands for so many Dozen of Books . Such a Marque for such a Price , &c. They enter in their Day-Books , only in General terms , such and such Parcells of Books , without naming Particulars . 1. Let every Stationer , living in or about London , be oblig'd to keep a Day-Book of the Particulars of all the Unlicens'd Books , and Papers , which he sends , causes or allowes to be sent , by any of the Messengers above-mentioned , into any parts of his Majestyes Dominions ; and let him Enter the Names likewise of the Persons to whom he sends them , under a Penalty ; if either he be prov'd , to have kept a False Book , or to have Corresponded under a False Name , and let every Stationer elsewhere ( i. e. within the Kingdom of England , and Dominion of Wales ) be oblig'd to keep a Day-Book likewise , of what Unlicens'd Books , and Papers , he Receives , and from whom , upon the like Penalty . 2. Let no Stationer presume to send , cause or allow to be sent , either by Land , or Water , any Dry-Fatts , Bales , Packs , Maunds , or other Fardells , or Packquets of Printed Books , or Papers , without superscribing them in such sort , that they may be known to be Books , together with the Names of the Persons from whom they are sent , and to whom they are Directed : Under peyn of Forfeiting all Parcels of Books that are not so superscrib'd , or otherwise that are advertis'd under False Names . 3. Let every Hackny-Coach-man , Carrier , Boatman , or Mariner , that knowingly Transgresses in the Private Conveighance of such Letters or Packquets as aforesaid , be subjected to a Particular Penalty . Concerning Books Imported . They must be First Prepar'd beyond the 〈◊〉 Secondly , conveighed hither ; and Thirdly , Received and Distributed here . Let the English Printer , Vender , or Utterer of any Books written in the English Tongue , or by an English man , in any Other Tongue and Printed beyond the Seas , to the dishonour of his Majestie or of the Establish'd Government , be required to appear from beyond the Seas , by a Certain Day , and under such a Penalty ; which if he Refuse , or wilfully fayl to do , Let it be made Penall for any Person Living within his Majestys Dominions , ( after sufficient Notice of his such Contempt ) to hold any further Correspondence with him , Either by Message , Letter , or otherwise , till he hath given satisfaction for his Offence . Let a General Penalty be layd upon the Importers of any English Books , whatsoever , Printed beyond the Seas . And so likewise upon the Contracters , for ; the Receivers , Concealers , and Dispersers of , any Books whatsoever , Imported into This Realm , and Disposed of without due Authority . It rests now to be Consider'd . First What Books are to be supprest , and Secondly , Into what hands the Care of the Press is to be Committed . The Books to be supprest are as follows . FIrst , All Printed Papers pressing the Murther of the late King. Secondly , All Printed Iustifications of that Execrable Act. Thirdly , All Treatises Denying His Majesties Title to the Crown of England . Fourthly , All Libels against the Person of His Sacred Majesty , His Blessed Father , or the Royal Family . Fifthly , All Discourses manifestly tending to stirr up the People against the Establish'd Government . Sixthly , All Positions Terminating in This Treasonous Conclusion , that , His Majesty may be Arraign'd , Iudg'd , and Executed , by his People : such as are These Following . Coordination , The Sovereignty of the Two Houses , or of the House of Commons ; or of the Diffusive Body of the People , in Case of Necessity . The Iustification of the Warr Rais'd in 1642. in the Name of King and Parliament . The Defence of the Legality and Obligation of the Covenant . The Separation of the Kings Person from His Authority . The Denyal of His Majesties Power in Ecclesiastical Affairs . The Mainteyning that the Long-Parliament is not yet Dissolv'd . If it be objected that This Looks too farr Back ; It may be Answer'd that Persons are Pardon'd , but not Books . But to more Particular Reasons for the Suppressing of Old Pamphlets . First ; It is ( with Reverence ) a Duty both from his Sacred Majesty and his Parliament , to the Honour , and Memory of the Late King , to deliver the Reputation of That Blessed Martyr , from the Diabolical Calumnies , and Forgeries , which are yet Extant against his Person , and Government . Secondly , It is as much a Duty toward our Present Sovereign , of whose Royal Family , and Person , as much Ill is said , and Publish'd , as is possible for the Wit of Man to Utter , or for the Malice of Hell to Invent. Thirdly , In Relation to Political Ends , and to the security of the Publique , they ought to be supprest : for they do not only Revile , and Slander his Majesties Royal Person , but many of them Disclaim his very Title to the Crown ; and Others Subject his Prerogative , and Consequently his Sacred Life to the Sovereign Power of the People ; and this is done too , with all the Advantages of a Pestilent and Artificial Imposture . Now why a Pamphlet should be Allow'd to Proclaim This Treason to the World , which but whispered in a Corner would certainly bring a Man to the Gallows , is not easily Comprehended . Fourthly , It makes the English Nation cheap in the Eyes of the World , to find the Bloud and Virtues of the Late King , appear so little to be consider'd , beside the Hazardous Consequence of Blasting the Royal Cause , and of Discourageing Loyalty to Future Generations , by transmitting the whole Party of the Royallists , in so many Millions of virulent Libels , to Posterity , for a prostitute Rabble of Villeins , and Traytours . Fifthly , Those Desperate Libells and Discourses do not only Defame the Government , Encourage and Enrich the Faction , and Poyson the People ; but , while They are Permitted , Those Stationers and Printers , that would otherwise be Honest , are forced either to play the Knaves for Company , or to Break : for there 's scarce any other Trading for them , but in That Trash . Their Customers will be supply'd , and if they ask for any of these Treasonous Books , they must either Furnish them , or Lose their Custom . Sixthly , The same Reason that prohibits New Pamphlets , requires also the Suppressing of Old ones , ( of the same Quality ) for 't is not the Date , that does the Mischief , but the Matter , and the Number . If they be Plausible , and Cunning enough to Deceive , and then Numerous enough to Spread , Buchanan , and Knox will do the business as sure as Baxter , and Calamy . Besides that in some Respects , the Old Ones have a great Advantage of the New : for being Written in times of Freedom , and Menag'd by great Masters of the Popular Stile , they speak playner , and strike homer to the Capacity and Humour of the Multitude ; whereas they that write in the fear of a Law , are forc'd to cover their Meaning under Ambiguities , and Hints , to the greater Hazzard of the Libeller , than of the Publique . Seventhly , They must be supprest , in Order to a Future Regulation : for otherwise 't is but Antedating New Books , and making them pass for Old ones ( which may be done with very little Hazzard of Detection ) or else , as any Saleable Book grows scarse ; t is but Reprinting it with a false Date , and by these Additions , and Recruits , a Stock of Seditious Pamphlets shall be kept in Motion , to the end of the world . In Fine , if they are not fit to be Sold , they are not fit to be kept ; for a verbal Prohibition without an Actual Seizure will be rather an Advantage to the Private Trade , then a Hindrance ; and bring Profit to the Factious Book-sellers and Printers , that have Copies ly upon their hands , by Enhansing the Prices . Having already set forth the Quality of those Pamphlets that ought to be suppress'd , together with the Necessity of Suppressing Old as well as New ; It will now follow properly , that I give some Instances of both sorts upon the foregoing Subjects . Instances of Treasonous and Seditious Pamphlets . I. Against the Life of the Late King. The Armies Remonstrance from St. Albans , Nov. 16. 1648. We Propound that That Capital and Grand Author of our Troubles , the Person of the King , may be speedily brought to Justice , for the Treason , Bloud , and Mischief He is Guilty of . God's Delight in the Progress of the Vpright . Have ye not sins enough of your own , but will ye wrap your selves up , in the Treachery , Murder , Bloud , Cruelty and Tyranny of others ? P. 17. Set some of those Grand Malefactors a Mourning , ( that have Caus'd the Kingdom to Mourn so many years in Garments Roll'd in Bloud ) by the Execution of Justice , &c. P. 19. II. In Justification of Putting His Late Majesty to Death . The Speeches and Prayers of some of the Late King's Iudges . That men may see what it is to have an Interest in Christ in a Dying hour , and to be Faithful to his Cause . I look upon it [ the Murther of the King ] as the most Noble and high Act of Justice that our Story can Parallel . P. 41. Mercurius Politicus . That Heroick and most Noble Act of Justice , in Judging and Executing the Late King — An Act Agreeing with the Law of God , Consonant to the Laws of Men , and the Practices of all well order'd States and Kingdomes . P. 784. Charles the First was Executed a Tyrant , Traytor , Murtherer , and a Publique Enemy to the Nation . P. 1032. III. Against the Title of the Royal Family to the Crown of England . Mercurius Politicus . Playing the second Part of Perkin Warbeck , who once Invaded the North after the same manner , with a Crew of Sects at his Heels , and had every Jot as good a Title as Himself , or as his Predecessor Henry the 7th . We had a sufficient Reason to lay aside this Bastard Race of Usurpers and Pretenders , if it were for no other Cause , but the Meer Injustice and vanity of their Title . We have cause to Cut off this Accursed Line of Tyranny , Bloud , and Usurpation . The False Brother . The Parliament having wisely Chang'd the Government to a Common-wealth , and Cut off that hereditary Usurpation of Monarchy , which was never either justly Begun , or Continued . P. 34. a The Rise , Reign , and Ruine of the House of Stuarts . b The true Pourtraiture of the Kings of England . It is high time now to End that Line that was never either well Begun , or Directly Continued . P. 42. A Short Reply , &c. together with a Vindication of the Declaration of the Army of England . Touching the Right of This King's Inheritance , We affirm it not only to be none Originally , without the Content of the Nation ; but also , to be justly Forfeited , by his Own , and Father's Destructive Engagements against the Common-wealth , and therefore we know not of any Duty , we Owe him , more than to any other engaged Enemy of the Land. IV. Treasonous , Malicious , and Scandalous Libels against the Person of his most Sacred Majesty and the Royal Family . Plain English. What hope that the Reformed Religion will be protected and Maintained , by the Son , which was so Irrellgiously betray'd by the Father ? A Door of Hope . C. S. the Son of That Murtherer , is Proclaimed King of England , Whose Throne of Iniquity is built on the Bloud of Precious Saints and Martyrs . The Case of King Charles . The Murtherers of our Saviour were less Guilty than that Prince . An English Translation of the Scottish Declaration . Let Justice and Reason blush , and Traytors and Murtherers , Parricides , and Patricides , put on white Garments , and Rejoyce as Innocent ones , if This Man [ the late King ] should escape the hands of Justice and Punishment . An Implacable and Gangren'd Person . A Butcher rather than a Prince of Bowels and Affection . [ Charles the 2d ] the Son of a Blondy Father , Heir to an Entayl'd Curse , more certain than to his Kingdom , Train'd up in Bloud , and one that never suck'd in any other Principles but Prerogative and Tyranny . The None-such Charles . [ Charles the First ] rather chose to submit to the Justice of an Axe in a Hang-mans hand , than to sway a Scepter with Equity . This Age knows what such a Tyrant was , in not feeling his force any more upon their Throats . A True State of the Case of the Common-wealth . That Accursed Interest ; — a Family that God has cast out before us ; — that has worn the marques and badges of Gods high displeasure for almost these Hundred years , P. 47. The Person of the young Pretender , is a son of Blond , &c. P. 48. Mercurius Britanicus . If any man can bring any tale or tiding of a wilfull King , which hath gone astray these four years from his Parliament , with a Guilty Conscience , Bloudy Hands , a Heart full of broken Vowes and Protestations , &c. P. 825. V. Pamphlets tending manifestly to stir vp the People against his Sacred Majesty , and the Establish'd Government . God's Loud Call. Oh! Worm ! Darest thou be so impudent to put thy self in Gods stead , to meddle with mens Consciences , and Lord it in Religious Concerns ? Smectymnuus Redivivus . The Plastring or Palliating of these Rotten Members [ Bishops ] will be a greater Dishonour to the Nation and Church , than their Cutting off , and the Personal Acts of These Sons of Belial , being Conniv'd at , become National Sins . The Root of these Disorders , ( viz. ) Popery , Superstition , Arminianism , and Prophaneness ) proceedeth from the Bishops , and their Adherents [ whereof the King is One. ] A Sermon Preached at Aldermanbury-Church , Dec. 28. 1662. The tongue of Man is not able to express the Misery of that Nation , where the Ark of God is Taken [ P. 8. ] : and the Ark of God is in This Instant in Danger of being Lost , [ P. 11. ] We have lost our first Love to the Gospel , and to the Ordinances , [ ibid. ] Abundance of Priests and Jesuits are in the midst of us , and Popery preach'd amongst us . But where are our old Eli's now ? our Moses's ? our Elijahs ? our Vriahs ? Animadversions upon the Bishop of Worcesters Letter . We may lawfully refuse to submit unto such Impositions as God hath no where commanded . The Year of Prodigies . Amongst the Hellish rout of Prophane and ungodly men , let especially the Oppressors and Persecutors of the True Church look to themselves , when the hand of the Lord , in strange Signs and Wonders is lifted up among them ; for — The final overthrow of Pharaoh and the Aegyptians ( those cruel Task-masters and Oppressors of the Israelites ) did bear date not long after the Wonderfull and Prodigious Signs which the Lord had shewn in the midst of them . A Word of Comfort . The Church of God appears in his Cause , and loseth Bloud in his Quarrel . [ P. 8. ] Is not God upon the Threshold of his Temple , ready to fly ? Are not the shadowes of the Evening stretched out ? and may we not fear the Sun-setting of the Gospel ? P. 30. The Lord may let his Church be a while under Hatches , to punish her Security , and to awaken her out of her slumbering fits ; yet surely the storm will not continue long . A Dispute against the English-Popish Ceremonies . Be not deceiv'd to think that they who so eagerly press this Course of Conformity , have any such end as Gods Glory , or the Good of his Church , and Profit of Religion . P. 9. Let not the Pretence of Peace , and Unity , cool your fervour , or make you spare to oppose your selves , unto those Idle and Idolized Ceremonies , against which we dispute . P. 11. Instances of Pamphlets containing Treasonous and Seditious POSITIONS . VI. The Three Estates are Co-ordinate , and the King one of the Three Estates . Baxters Holy Common-Wealth . The Soveraignty here among us is in King , Lords , and Commons . P. 72. Parliament-Physick for a Sin-sick Nation . The Government of England is a Mixt Monarchy , and Govern'd by the Major part of the Three Estates Assembled in Parliament . Ahabs Fall , with a Post-script to Dr. Fern. The Houses are not only Requisite to the Acting of the Power of making Lawes , but Co-ordinate with his Maiestie in the very Power of Acting . VII . The Soveraignty is in the Two Houses , in Case of Necessity . The Peoples Cause stated , in the [ Pretended ] Tryal of Sir Henry Vane . The Delegates of the People in the House of Commons , and the Commissioners on the Kings Behalf in the House of Peers , concurring ; do very far bind the King , if not wholly , — And when These cannot Agree , but break one from another , the Commons in Parliament Assembled , are , ex Officio , ☞ the Keepers of the Libertys of the Nation , and Righteous Possessors , and Defenders of it against all Usurpers and Usurpations whatsoever . Observations upon his Majesties Answers , &c. Parliaments may Judg of Publique Necessity without the King ( if Deserted by the King ) and are to be accompted , by Virtue of Representation , as the whole Body of the State. Right and Might well met . Whensoever a King or other Superiour Authority creates an Inferiour , they Invest it with a Legitimacy of Magistratical Power to punish Themselves also , in Case they prove Evill-Doers . VIII . The Power of the King is but Fiduciary ; and the Duty of the Subjects but Conditional . Ius Populi . Princes Derive their Power and Prerogative from the People , and have their Investitures meerly for the Peoples Benefit . Vindiciae contra Tyrannos . If the Prince fail in his Promise , the People are Exempt from their Obedience , the Contract is made Voyd , and the Right of Obligation is of no Force — It is therefore permitted to the Officers of a Kingdome , either All or some good Number of them , to suppress a Tyrant . The Tenure of Kings and Magistrates — — Proving that it is Lawful for any who have the Power , to call to Account a Tyrant , or wicked King , and after due Conviction to depose , and put him to Death , if the ordinary Magistrate have Neglected , or Deny'd to doe it . IX . The King is Singulis Major , Universis Minor. A Declaration of the Lords and Commons touching the Four Bills . It is the Kings Duty to pass all such Lawes , as Both Houses shall Judg good for the Kingdom : Upon a supposition , that they are good , which by them are Judg'd such . De Monarchiâ Absolutâ . Detrahere Indigno Magistratum etsi Privati non debeant ; Populus tamen Universus quin possit , nemo , opinor , dubitabit . P. 9. Thorps Charge to the Grand-Iury at York , March 20. 1648. Kings are Accountable to the People , I do not mean to the Diffused humours and fancyes of particular men in their single and natural Capacities ; but to the People in their Politique Constitution , lawfully Assembled by their Representative . P. 3. 1649. X. The Kings Person may be Resisted but not His Authority . Lex Rex . He that Resisteth the King , commanding in the Lord , Resisteth the Ordinance of God. But he who Resisteth the King , Commanding that which is against God , Resisteth no Ordinance of God ; but an Ordinance of Sin and Sathan . P. 267. XI . The King has no Power to Impose in Ecclesiastical Affairs . The Great Question . I hold it utterly Unlawful for any Christian Magistrate to Impose the Use of Surplices in Preaching , Kneeling at the Sacrament , Set-Forms of Prayer , &c. When once Humane Inventions become Impositions , and lay a Necessity upon that which God hath left Free ; then may we lawfully Reject them , as Plants of Mans setting , and not of Gods owning . XII . The Parliament of November 3d. 1640. is not yet Dissolv'd . The Peoples Cause Stated in the [ Pretended ] Tryall of Sir Henry Vane . How and when the Dissolution of the Long-Parliament ( according to Law ) hath been made , is yet Unascertain'd , and not particularly Declar'd : by reason whereof , ( and by what hath been before shew'd ) the state of the Case on the Subjects part , is much altered , as to the Matter of Right , and the Usurpation is now on the other hand . ☞ XIII . The Warre Rais'd in 1642. in the Name of King and Parliament was Lawful . Baxters Holy Common-Wealth . I cannot see that I was mistaken in the main Cause , nor dare I repent of it , nor forbear the same , if it were to do again in the same State of things — And my Judgment tells me , that if I should do otherwise , I should be Guilty of Treason or Disloyalty against the Soveraign Power of the Land , and of Perfidiousness to the Common-Wealth . The Form and Order of the Coronation of Charles the Second . A King abusing his Power to the overthrow of Religion Lawes and Liberties — may be Controll'd and Oppos'd . This may serve to Justifie the Proceedings of this Kingdome against the Late King , who in an Hostile way set himself to overthrow Religion , Parliaments , Lawes , and Liberties . XIV . The Covenant is Binding . A Phoenix : or , the Solemn League and Covenant . The breaking of our National Covenant is a Sin in Folio , a Sin of a high Nature — a greater sin , then a sin against a Commandement , or against an Ordinance , a sin not only of Disobedience , but of Perjury , a sin of Injustice a spiritual Adultery , a sin of Sacriledge , a sin of great unkindness . P. 158. Two Papers of Proposals . The Covenant does undoubtedly Bind us to forbear our own Consent to those Luxuriances of Church-Government which we there Renounced , and for which no Divine Institution can be pretended . A Short Survey of the Grand Case , &c. Some say , the Terms are Dubious , if not false , it being indefinitely asserted , It is not lawful to take Arms against the King on any Pretence whatsoever , — Although Our King is , and WE HOPE , EVER WILL BE , so qualified , that in reference to Him , it MAY be true ; yet it is not Impossible for a King Regis Personum exuere ; in a Natural , or MORAL Madness , or Phrensie , to turn Tyrant , yea Beast , Waiving his Royal Place , violently , extrajudicially , extramagisterially to assault his Subject , as Saul did David : In this Case , men think Nature doth Dictate it , and Scripture doth justifie a Man , se defendendo vim vi repellere , to take Arms , though by rallying the Men of Belial , not to Restst , yet to Restreyn , the King , and those who are Commissioned by him , until they make good their Retreat , and more safely run out of his reach . To some it foundeth harsh to declare it a Trayterous Position to take Arms by the Kings Authority , against the Kings Person , or those Commissioned by him — for if some Russians should ( which God defend ) seize the Person of a King , he is a Man , from whom Commissions may be by fear extorted , whereby true Loyalty must be on their side , and Treason on the part of the Kings Council , Kindred , and Ministers of State , if Arming against his Person , by his Authority though on such a Pretence . The Convincing Demonstration that there lyes no Obligation on me , nor any other Person , from the Oath commonly called the Solemn League and Covenant , is a Knot cut by the Sword of Authority , whilst it cannot be loosed by Religious Reason . We are Expectants of God's avengement of the Covenant now it hath been taken , — We do not , cannot , will not Declare , the Covenant doth not oblige me or any other person to endeavour our alteration of the Government in the Church . I could add More , and Worse to the Instances already given , but these shall suffice for a Taste . The Question is now , By whom , the Government and Oversight of the Press is to be undertaken , and the Contest lyes at present betwixt the Booksellers and Printers , which although Concorporate by an Ancient Grant , are in this point become Competitors ; and since they have divided Themselves , they shall be here likewise distinctly considered . The Stationers are not to be entrusted with the care of the Press , for These following Reasons . First , They are both Parties and Iudges ; for diverse of them have brought up Servants to the Mystery of Printing which they still retein in Dependence : Others again are both Printers and Stationers , Themselves ; so that they are Entrusted ( effectually ) to search for their own Copies ; to Destroy their own Interests ; to Prosecute their own Agents , and to Punish Themselves : for they are the Principal Authors of those Mischiefs which they pretend now to Redress , and the very Persons against whom the Penalties of this Intended Regulation are chiefly Levell'd . 2ly . It is not Adviseable to Rely upon the Honesty of People ( if it may be Avoided ) where That Honesty is to their Loss : Especially if they be such as have already given Proof that they prefer their Private Gayn before the Well-fare of the Publique : Which has been the Stationer's case throughout our Late Troubles , some few Excepted , whose Integrity deserves Encouragement . 3ly . In this Trust , they have not only the Temptation of Profit , to divert them from their Duty ( a fair part of their stock lying in Seditious Ware ) but the Means of Transgressing with great Privacy , and Safety : for , make Them Overseers of the Press , and the Printers become totally at their Devotion ; so that the whole Trade passes through the fingers of their own Creatures , which , upon the matter , concludes rather in a Combination , then a Remedy . 4ly . It seems a little too much to Reward the Abusers of the Press with the Credit of Superintending it : upon a Confidence that They that Destroy'd the Last King for their Benefit , will now make it their businesse to Preserve This to their Loss . 5ly . It will cause a great Disappointment of Searches , when the Persons most concern'd shall have it in their Power to spoyl all , by Notices , Partiality , or Delay . 6ly . As the Effectual Regulation of the Press is not at all the Stationers Interest , so is it strongly to be suspected that it is as little their Aym : for not One Person has been Fin'd , and but one Prosecuted , ( as is credibly Affirm'd ) since the Late Act , notwithstanding so much Treason and Sedition Printed and disperst since That time . 7ly . It is enjoyn'd by the Late Act that no Man shall de Admitted to be a Master-Printer , untill They who were at that time Actually Master-Printers , shall be by Death or otherwise reduc'd to the Number of Twenty : which Provision notwithstanding , Several Persons have since that time been suffer'd to set up Masters ; which gives to understand that the reducing of the Presses to a Limited Number is not altogether the Stationers Purpose . The Printers are not to be Entrusted with the Government of the Press . First , All the Arguments already Objected against the Stationers hold good also against the Printers , but not fully so strong . That is , they are both Partyes , and Iudges . Self-ended , ( upon Experiment ) under the Temptation of Profit . Offenders as well as the Stationers ; and in all Abuses of the Presse , confederate with them . Beside , They will have the same Influence upon Searches ; and they have probably as little Stomack to a Regulation , as the other . 'T is true ; the Printers Interest is not so Great as the Stationers ; for where Hee gets ( it may be ) 20 or 25 in the 100 for Printing an Unlawful Book , the Other Doubles , nay many times , Trebles his Mony by selling it : Yet neverthelesse the Printer's Benefit lyes at stake too . 2dly . It were a hard matter to Pick out Twenty Master-Printers , who are both Free of the Trade , of Ability to Menage it , and of Integrity to be Entrusted with it : Most of the Honester sort being impoverished by the Late Times , & the great business of the Press being Engross'd by Oliver's Creatures . But , They Propose to Undertake the Work upon Condition to be Incorporate . That is ; to be Disengaged from the Company of Stationers , and to be made a Society by Themselves . It may be Answered that it would be with Them , as 't is with Other Incorporate Societies : They would be True to the Publique , so far as stands with the Particular Good of the Company . But Evidently Their Gain lyes the other way : and for a State to Erect a Corporation that shall bring so great a Danger upon the Publique , and not one Peny into the Treasury , to Ballance the Hazzard , were a Proceeding not ordinary . But they Offer to give Security , and to be Lyable to Fines . Let That be done , Whether they be Incorporate , or no. In case of Failer , they 'll be content to lose their Priviledges . What signifies That , but only a Stronger Obligation to a Closer Confederacy ? 'T is True , The Printers in a Distinct and Regulated Society may do some good as to the General Business of Printing , and within the Sphere of that Particular Profession : but the Question is Here , how to Prevent a Publique Mischief , not how to Promote a Private Trade . But are not Printers the fittest Instruments in Searches ? They are , without Dispute , Necessary Assistants , either for Retriving Conceal'd Pamphlets , or for Examination of work in the Mettle , but whether it be either for the Honour , or Safety , of the Publique , to Place so great a Trust in the Hands of Persons of that Quality , and Interest , is submitte'd to better Judgments . To Conclude ; both Printers , and Stationers , under Colour of Offering a Service to the Publique , do Effectually but Design One upon another . The Printers would beat down the Book-selling Trade , by Menaging the Press as Themselves please , and by working upon their own Copies : The Stationers , on the other side , They would Subject the Printers to be absolutely Their Slaves ; which they have Effected in a Large Measure already , by so encreasing the Number , that the One Half must either play the Knaves , or Sterve . The Expedient for This , must be some way to Disengage the Printers from that Servile and Mercenary Dependence upon the Stationers , unto which they are at present subjected . The True State of the Business being as follows . First , The Number of Master-Printers is computed to be about 60. whereas 20. or 24. would Dispatch all the Honest work of the Nation . 2dly . These Sixty Master-Printers have above 100 Apprentices ( That is ; at least 20 more then they ought to have by the Law. ) 3dly , There are , beside Aliens , and those that are Free of other Trades , at least 150 Iourny-Men , of which Number , at least 30. are superfluous ; to which 30. there will be added about 36. more , beside above 50. Supernumerary Apprentices , upon the Reduction of the Master-Printers to 24. So that upon the whole Reckoning , there will be left a Matter of 60. Iourny-men , and 50. Apprentices , to Provide for , a part of which Charge might very reasonably be laid upon those that either Bound or Took any of the said Number , as Apprentices , contrary to the Limitation set by Authority . These Supernumerary Printers were at first Introduced by the Book-sellers , as a sure way to bring them both to their Prices , and Purposes ; for the Number being greater then could honestly Live upon the Trade , the Printers were Enforc'd either to Print Treason , or Sedition , if the Stationer Offered it , or to want Lawful Work , by which Necessity on the one side , and Power on the other , the Combination became exceeding Dangerous , and so it still Continues ; but how to Dissolve it , whether by barely Dis-incorporating the Company of Stationers , and subjecting the Printers to Rules apart , and by Themselves ; or by Making them Two Distinct Companies , I do not Meddle . This only may be Offer'd , that in Case Those Privileges and Benefits should be Granted , to both Stationers , and Printers , which they themselves desire in point of Trade ; yet in regard that several Interests are Concern'd , That of the Kingdom on the one side , and only That of the Companies on the other ; It is but reason that there should be several Super-intending Powers , and that the smaller Interest should give place , and be Subordinate to the Greater : That is , The Master , and Wardens , to Menage the Business of their Respective Trade , but withall , to be Subjected to some Superior Officer , that should over-look them Both on behalf of the Publique . As the Powers of Licencing Books , are by the Late Act vested in several Persons , with regard to the several Subjects Those Books treat of ; so may there likewise be several Agents Authoris'd and Appointed for the Care of the Press , touching These several Particulars , under the Name , and Title of Surveyors of the Press : and every distinct Surveyor to keep himself strictly within the Limits of his own Province . As for Example . First , The Lord Chancellour , or Lord Keeper of the Great Seal of England for the time being , the Lords Chief Iustices , and Lord Chief Baron for the time being , or One or More of them , are specially Authoris'd to License , by Themselves , or by their Substitutes , all Books concerning the Common Laws of This Kingdom . Let there be one Surveigher of the Press Constituted peculiarly for That Subject . 2dly . All Books of Divinity , Physique , Philosophy , or whatsoever other Science , or Art , are to be Licens'd by the Lord Archbishop of Conterbury , and Lord Bishop of London , for the time being , or one of them , or by their , or one of Their Appointments , or by either one of the Chancellours , or Vice-Chancellours of either of the Universities , for the time being . Let Three Other Surveighers of the Press be likewise Authorized for These Particulars . 3dly . All Books concerning Heraldry , Titles of Honour , and Arms , or Concerning the Office of Earl-Marshall , are to be Licens'd by the Earl-Marshall for the time being ; or in case there shall not then be an Earl. Marshal , by the Three Kings of Arms or any Two of them , whereof Garter to be One. This is to be the Subject of Another Surveigher's Care. 4thly . Books of History , Politiques , State-Affairs , and all other Miscellanies , or Treatises , nor comprehended under the Powers before-mentioned , fall under the Jurisdiction of the Principal Secretaries of State , to be Allow'd by Themselves , or one of them , or by their , or one of their Appointments . The Care of the Press concerning These Particulars may be another Surveighers Business . So that six Persons may do the whole work , with good Order , and Security . Three Substitutes for the Bishops ; and Chancellours , and One a piece for the Rest. A world now touching the Encouragements of these Officers ; and Then concerning Penalties to be Inflicted upon Offenders , and Rewards to be Granted to Enformers . The Inward Motive to all Publique and Honourable Actions must be taken for granted , to be a Principle of Loyalty , and Iustice : but the Question is here concerning Outward Encouragements to This Particular Charge . There must be Benefit , and Power . Benefit ; that a man may Live Honestly upon the Employment : and Power ; for the Credit , and Execution of the Trust. The Benefit must arise partly from some Certain , and standing Fee ; and in Part , from Accessary , and Contingent Advantages , which will be but Few , and Small , in Proportion to the Trouble and Charge of the Employment : for there must be , First ; A Constant Attendance : and a Dayly Labour in hunting out , and over-looking Books , and Presses : and Secondly , A Contiual Expense , in the Enterteynment of Instruments for Discovery , and Intelligence ; which being deducted out of the Pittances of Licences , and Forfeitures , will leave the Surveigher a very small Proportion for his Peyns . The next thing is a Power to Execute ; without which , the Law is Dead , and the Officer Ridiculous . Now concerning Penalties and Rewards . 1. The Gayn of Printing some Books , is Ten times Greater , if they Scape , then the Loss , if they be Taken : so that the Damage bearing such a disproportion to the Profit , is rather an Allurement to Offend , then a Discouragement . 2. As the Punishment is too small , for the Offender ; so is the Reward also , for the Enformer : for reckon the Time , Trouble , and Money , which it shall cost the Prosecutour to Recover his Allotment , he shall sit down at last a Loser by the Bargain : and more then That , he loses his Credit , and Employment , over and Above , as a Betrayer of his Fellows ; so great is the Power and Confidence of the Delinquent Party . The way to help This , is , to Augment both the Punishment , and the Reward ; and to Provide that the Inflicting of the One , and the Obteyning of the Other , may be both Easie , and Certain : for to Impose a Penalty , and to leave the way of Raysing it , so Tedious , and Difficult , as in This Case hitherto it is ; amounts to no more then This : If the Enformer will spend Ten Pound 't is possible he may Recover Five : and so the Prosecuter must Impose a greater Penalty upon Himself , then the Law does upon the Offender ; or Else all comes to Nothing . An Expedient for this Inconvenience is highly Necessary ; and Why May not the Oath of One Credible Witness or More , before a Master of the Chancery , or a Iustice of the Peace , serve for a Conviction . Especially the Person Accused being Left at Liberty before such Oath taken , either to Appeal to the Privy-Council , or to abide the Decision . Now to the several Sorts of Penalties . and to the Application of them . The Ordinary Penalties I find to be These ; Death , Mutilation , Imprisonment , Banishment , Corporal Peyns , Disgrace , Pecuniary Mulcts : which Penalties are to be Apply'd with regard to the Quality of the Offence , and to the Condition of the Delinquent . The Offence is either Blasphemy , Heresie , Schism , Treason , Sedition , Scandal , or Contempt of Authority . The Delinquents are the Advisers , Authors , Compilers , Writers , Printers , Correcters , Stitchers , and Binders of unlawful Books and Pamphlets : together with all Publishers , Dispersers and Concealers of them in General : and all Stationers , Posts , Hackny-Coachmen , Carryers , Boat-men , Mariners . Hawkers , Mercury-Women , Pedlers , and Ballad-Singers so offending , in Particular . Penalties of Disgrace ordinarily in Practice are Many , and more may be Added . Pillory , Stocks , Whipping , Carting , Stigmatizing , Disablement to bear Office , or Testimony . Publique Recantation , standing under the Gallows with a Rope about the Neck , at a Publique Execution . Disfranchisement ( if Free-men ) Cashiering ( if Souldiers , ) Degrading ( if Persons of Condition ) , Wearing some Badge of Infamy : Condemnation to Work either in Mines , Plantations , or House of Correction . Under the Head of Pecuniary Mulcts , are Comprehended , Forfeitures , Confiscations , Loss of any Beneficial Office , or Employment , Incapacity to hold or enjoy any : and Finally , all Damages accruing , and Impos'd , as a Punishment for some Offence . Touching the Other Penalties before-mention'd , it suffices only to have Nam'd them , and so to Proceed to the Application of them , with respect to the Crime , and to the Offender . The Penalty ought to bear Proportion to the Malice , and Influence of the Offence , but with respect to the Offender too : for the same Punishment ( unless it be Death it self ) is not the same Thing to several Persons ; and it may be proper enough to Punish One Man in his Purse , Another in his Credit ; a Third in his Body , and All for the same Offence . The Grand Delinquents are , the Authors or Compilers , ( which I reckon as all One ) the Printers , and Stationers . For the Authors , nothing can be too Severe , that stands with Humanity , and Conscience . First , 't is the Way to cut off the Fountain of our Troubles . 2dly . There are not many of them in an Age , and so the less work to do . The Printer , and Stationer , come next , who beside the Common Penalties of Mony , Loss of Copies , or Printing-Materials , may be Subjected to These further Punishments . Let them Forfeit the Best Copy they have , at the Choice of that Surveigher of the Press , under whose Cognisance the Offence lyes ; the Profit whereof the said Officer shall see Thus Distributed One Third to the King , a Second to the Enformer , reserving the Remainder to himself . In some Cases , they may be condemn'd to wear some visible Badge , or Marque of Ignominy , as a Halter instead of a Hat-band , one Stocking Blew , and another Red ; a Blew Bonnet with a Red T or S. upon it , to Denote the Crime to be Either Treason , or Sedition ; and if at any time , the Person so Condemn'd , shall be found without the said Badge , or Marque , During the time of his Obligation to wear it , let him Incurre some further Penalty , Provided only , that if within the said time , he shall discover and seize , or cause to be Seized any Author , Printer , or Stationer , Liable at the time of That Discovery and Seizure to be Proceeded against , for the Matter of Treasonous , or Seditious Pamphlets , the Offender aforesaid shall from the time of that Discovery be Discharg'd from wearing it any Longer . This Proposal may seem Phantastique at first sight ; but certainly there are Many Men who had rather suffer any other Punishment then be made Publiquely Ridiculous . It is not Needful here to run through every Particular , and to Direct , in What Manner , and to What Degree , These , and Other Offenders in the like kind shall be Punish'd , so as to Limit , and Appropriate , the Punishment : but it shall suffice , having Specifi'd the several Sorts of Offenders , and Offences ; to have laid down likewise the several Species of Penalties , Sortable to every Man's Condition , and Crime . Concerning Rewards , something is said already , and I shall only Add for a Conclusion , that they are every jot as Necessary as Punishments ; and ought to be various , according to the Several Needs , Tempers , and Qualities of the Persons upon whom they are to be Conferr'd . Mony is a Reward for One ; Honour for Another : and either of these Misplac'd , would appear rather a Mockery , than a Benefit . The End. Notes, typically marginal, from the original text Notes for div A47832-e2900 P. 21. P. 22. P. 23. Notes for div A47832-e3960 The Promoters , and Publishers of Pamphlets . A General Expedient in Order to Discovery . Multiplicity of Private Presses and Printers a great Evil. The Remedies are , To Reduce , and Limit the Number , And to discover the Supernumeraries ; With the means of doing it . Let no Tradesmen but Printers use Printing-Presses . Cautions for Securing and Regulating the Press . Obj. Ans. A Provision for Poor Printers . Publishers and Dispersers about the Town ▪ to be Punish'd ▪ The Stationers have their Private Ware-houses , and Receivers . Receivers and Concealers to be Punish'd as Dispersers . The Stationers Agents for Dispersing their Books Abroad . Their wayes of Privy Correspondence and Concealment . The means of Prevention & Discovery . An Expedient against Printing of English Books beyond the Seas ; and Importing and Disposing of them . What Books , Libels , and Positions are to be suppressed , and Reasons for the suppressing of old Pamphlets as well as new . P. 62. Printed for Thomas Brewster , 1649. Delivered in a Sermon by Thomas Brooks before the Commons , Dec. 26. 1648. Printed 1660 Divers Impressions . The Publisher to the Reader . In a Personated Letter from Cook to a Friend . Printed by a Person now in Office and eminent employment , 1651. P. 982. P. 832. P. 833. Printed by Mr. Baxters Printer for Fran. Tyton . 1651. one of his Majesties Servants , if he has not lately put off his place . a A Foul and Treasonous piece , printed for Giles Calvert , 1652. b Printed by Mr. Baxt. Printer for Francis Tyton , 1650. Printed by one in Office and great Employment , for Frand . Tycon , Aug. 16. 1650. P. 24. Printed for Livewell Chapman , 1660. P. 2. 1660. Since his Majesties Return . P. 1. Printed by Peter Cole , 1648. The Author Cook the Regicide . Printed by a person in Office and credit , for Fran. Tyton , 1650. P. 22. P. 13. P. 19. P. 23. P. 167. P. 169. Printed 1654. by a person in Offices of great Trust and Benefit . Printed by Mr. Baxters Printer . 1645. Printed by Simon Dover , 1661. P. 17. Printed for I. Rothwell , 1660. Publish'd by Mr. Thomas Manton , since his Majesties Return . P. 58. P. 66. Deliver'd by Mr. Edmund Calamy . P. 13. Printed by Io. Hayes , 1662. The Author Edw. Bagshaw . P. 8. 1661. Begun by Tho. Cree● for Giles Calvert and Tho. Brewster , and finish'd by the Order of Calverts wife , whilest her husband was a Prisoner for that very book . To the Reader . Printed for Tho. Parkhurst , 1662. Preached by Thomas Watson , calculated for Corbet and Barkstead , and Dated upon the very day whereon they were Executed , Apr. 19. 1662. P. 39. This Book was formerly condemned to be burnt by the Common Hangman , and Reprinted since his Majesties Return . Printed for Francis Tyton , 1659. P. 111. P. 42. 1662. P. 112. P. 113. P. 45. P. 7. An. 1648. P. 1. An. 1644. P. 120. An. 1648. P. 121. 1649. The Title . March 13. 1647. The Author Edward Bagshaw , 1659. Printed by a Person in Office and Employment . Octob. 7. 1644. 1660. The Author Edw. Bagshaw . P. 2. P. 5. 1662. P. 112. Printed for Francis Tyton , 1659. P. 486. 1660. Since his Majesties Return . Preached by Rubert Dowglass , at Scoon , Ian. 1. 1651. Pag. 10. Printed by Tho. Creek for Giles Calvert , Tho. Brewster and Livewel Chapman , since his Majesties Return . A Sermon of Mr. Calamys . 1661. from the Presbyterian Ministers . P. 13. 1663. Printed by Henry Bridges . P. 21. ☜ A Treasonous Position . As the Presbyterians restreyn'd the Late King. P. 22. P. 23. P. 47. Reasons why the Stationers are not to be Entrusted with the Care of the Press . Not the Printers , although Incorporated ; or giving Security . The Dependence of the Printers upon the Stationers is Dangerous . Let the care of Printing be Committed to Six Surveighers of the Press . One for Law. Three for Divinity , Physique , &c i. e. One for each University and the Third for London , &c. One for Heraldry , &c. and Another for State-Afffairs , &c. For Encouragement there must be Benefit and Power . The Employment being Troublesome and Chargeable . The Inconvenience of small Penalties , and Rewards . Which in Cases of Publique Concern ought to be Deep upon the Delinquent and the Reward Certain and Considerable to the Enformer . An Expedient for the Quick and Easie getting of the Penalty . Penalties Offences . Delinquents . Penalties of Disgrace . Pecuniary Mulcts . The Authors . Printers and Stationers to be severely Punish'd . 
A42050	----	A modest plea for the due regulation of the press in answer to several reasons lately printed against it, humbly submitted to the judgment of authority / by Francis Gregory, D.D. and rector of Hambleden in the county of Bucks. Gregory, Francis, 1625?-1707. 1698 Approx. 128 KB of XML-encoded text transcribed from 29 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A42050 Wing G1896 ESTC R40036 18665122 ocm 18665122 108129 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A42050) Transcribed from: (Early English Books Online ; image set 108129) Images scanned from microfilm: (Early English books, 1641-1700 ; 1655:17) A modest plea for the due regulation of the press in answer to several reasons lately printed against it, humbly submitted to the judgment of authority / by Francis Gregory, D.D. and rector of Hambleden in the county of Bucks. Gregory, Francis, 1625?-1707. [54], [2] p. Printed for R. Sare ..., London : MDCXCVIII [1698] Reproduction of original in the Trinity College Library, Cambridge University. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Letter to a member of Parliament, shewing that a restraint on the press is inconsistent with the Protestant religion, and dangerous to the liberties of the nation. Freedom of the press -- England -- 17th century. Socinianism. 2007-10 TCP Assigned for keying and markup 2007-11 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Emma (Leeson) Huber Sampled and proofread 2007-12 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A Modest Plea For the Due REGULATION OF THE PRESS , In Answer to several REASON● lately Printed against it . Humbly submitted to the Judgment of Authority . Quae est pejor mors animae , quàm libertas erroris ? August . in Epist . 166. By FRANCIS GREGORY , D. D. and Rector of Hambleden in the County of Bucks . LONDON , Printed for R. Sare , at Greys-Inn-Gate in Holborn . M DC XC VIII . A MODEST PLEA For the Due REGULATION OF THE PRESS , &c. SECT . I. Good Reader , IT is not long since I accidentally met with a Printed Paper , Entitled , A Letter to a Member of Parliament , shewing that a Restraint on the Press is inconsistent with the Protestant Religion , and dangerous to the Liberties of the Nation . This Title at the first view did startle and make me wonder ; for I could not imagine how the Contents of this Letter could possibly justifie such an Inscription . But whether this Letter were really sent , or only pretended , and by whom , I cannot tell ; for the Writer of it thought it an act of Prudence to conceal his Name , as well as his Opinion . But if he be not one of the worst sort of Hereticks , I mean a Socinian , it is his great misfortune , and no small fault , that he hath given his Reader just cause to think him so . For , 1. This Author treats our Common People with extraordinary Civilities , he pleads for the full liberty of every Man's Conscience ; and tells us , that every Man hath as much right to Communicate his Thoughts to his Neighbour , as to think them himself ; he tells us , that every Man is to judg for himself , even in the controverted Points of Religion , as well as the ablest Divines of our Church . Nor can we wonder that a Socinian should thus flatter the Vulgar ; for they , who design to instil their Opinions into the Heads of Men , are concerned in Policy by fair words and courtship first to insinuate themselves into their Hearts . 2. This Author treats the Church of England with incivility and scurrilous Language ; he loads its Governours with several Calumnies , which are no way deserved ; he calleth them , Imposers upon the Consciences of Men , Tyrants , Lords of the Peoples Faith ; but 't is not my business to wipe off his unjust Reproaches , but to answer his groundless Arguments . But however , 't is not strange that a Socinian should thus bespatter the Clergy of our Church , to render us odious to the People , because they know that our Divines are the most able Men to defend those great Articles of our Creed , which they oppose ; and to confute those detestable Doctrines , which they promote , but will never be able to maintain , so long as the Church of England shall continue as well stored with learned Men , as now it is . But in the mean time , they make it their business to disparage and vilifie our Divines , in hopes that our People , disesteeming our Persons , may shew the less regard to what we plead in defence of Truth . 3. This Author sheweth himself yet more manifestly to be a Socinian , because according to the known Practice of that sort of Men , he highly magnifies Humane Reason , exalting it far above its proper Sphere , advancing it to that sublime and sacred Office , which , as now it is , it can never discharge . For in that Preliminary Discourse , which he premiseth as an Introduction to the main Body and Substance of his Letter , he tells us , that God hath given Man , His Reason , which is his only light , not only to discover that there is a Religion , but to distinguish the True from the many false Ones . He tell us again , p. 15. That God hath given Men no other Guide , but their Reason , to bring them to happiness ; and yet again , p 17. he saith , That the Peoples common Notions are the Tests and Standards of all Truths . Now , my own Reason , such as it is , tells me , that all these Assertions are as false , as bold and daring ; for , what greater Encomiums could have been given to Humane Reason , were we still in the state of Innocence ? though in that state the Reason of Man might shine , like the Sun in its full glory , not a Cloud interposing ; yet by , and since , the fall of Adam , the Common Reason of Mankind is become like the Moon lying under , though not a Total , yet a very great Eclipse . Solomon , the wisest of Men , hath left our Reason no better Title than this ; the Candle of the Lord. 'T is not stiled a blazing Torch , but a Candle , which is but a diminutive light , and so much the less , because 't is full of Snuff , 't is clouded with mists and fogs of ignorance ; and in nothing more , than in matters of Religion . True it is , that this little light of Nature , being well attended to , is enough to discover to us some Truths , which are a sufficient ground for natural Religion ; the Reason of Man , exercising it self in contemplating the Works of Creation and Providence , is enough to convince him , that there is a God , and that this God ought to be worshipped ; but there are some other Truths , absolutely necessary to Salvation , which the most improved Reason of Man , without some other help , could never have discovered . In all Cases , the Reason of Man is , lumen sine quo non , a light , without which we can discern no Truth at all ; but yet 't is not a light , by which we can discern every Truth , which doth concern us . Our Lord hath truly said ; The light of the Body is the Eye , and yet this Eye , be it never so clear and strong , without the help of some other Light beside it's own , can see very little or nothing ; so here , the light of the Soul is its Reason , and yet this Reason , without some other assistances , in matters of Religion can discern but very little . There were amongst the Heathens many sober , vertuous , and industrious Moralists , Men of raised Intellectuals , Men of excellent Parts both Natural and Acquired ; and yet as to the Matters of Religion , they shewed themselves mere Sots and Dunces ; they became , as St. Paul saith , vain in their imaginations . They exceedingly doted in their Notions concerning the Nature , Will , and Worship of God ; there are several religious and necessary Truths , whereunto their own Reason , though much improved , was , not only a perfect Stranger , but a professed Adversary ; the Doctrine of the Creation stands opposed by that known Maxim , which their Reason entertained as an undoubted Truth , ex nihilo nihil fit , out of nothing , nothing is or can be made . And as for the great Doctrine of the Resurrection , Men of Reason look'd upon it , as Celsus speaks in Origen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a thing impossible , and abominable , and according to these Notions they took St. Paul , who preached this glorious , but difficult Doctrine , to be no better than a vain babler . But whence might this gross Ignorance of theirs arise ? How came it to pass , that Men so acute and lucky in searching and finding out many secret Mysteries both of Art and Nature , should be so dull and unhappy , as not to apprehend the Mysteries of Religion ? Doubtless the Reason must needs be this ; their own Understandings , though exercised to their utmost Ability , could not inform them better for want of some other and clearer Light. And what was their Case , would have been ours , had not God enlightened and blessed the Christian Church with Divine Revelation . But withal , this great Blessing of Divine Revelation doth not exclude , but require the very utmost Exercise of human Reason ; for we must employ , not only our Eyes or Tongues , but our Understandings in reading the Word of God ; it must be our great Endeavour by the use of all proper means , to find out the true Meaning of what we read ; and when upon good Grounds we are satisfied that the right Sense of such or such a Text is this or that ; though the Matter therein delivered be above the reach of our Reason , yet the same Reason will oblige us to believe it as an undoubted Truth , because that God , who cannot lie , hath so revealed it . And this , I think , is all , which humane Reason hath to do in Matters of Faith and Worship , unless it be to oblige us to the Practice of what we know and believe . To conclude this Subject , our Lord saith of himself , I am the light of the world , the same thing he said to his Apostles too , ye are the light of the world , so they were not only by their Holy Example , but by their Holy Doctrine too . Why else doth the Apostle mention the Glorious Light of the Gospel ? The Light of Reason is but as the Light of a Glow ▪ worm ; the Light of the Law is but as the Light of a Star ; but the Light of the Gospel is as the Light of the Sun , a very glorious Light indeed . Now , if this be true , if Christ himself , if the Apostles of Christ , if the Gospel of Christ be so many Lights differing in Number , had not this Author strangely forgot himself and his Bible , when he told the World in his printed Paper , that the Reason of Man is the Light , nay , the only Light , which God hath given him to distinguish the true Religion from the false ones ; and again , that God hath given to Men no other Guide , but their Reason , to bring them to Happiness ; and yet a third time , that the People's common Notions are the Tests and Standards of all Truths . If these three Propositions be true , or any one of them , I do confess , that the small Light of my own Reason hath not yet enabled me to discern any difference betwixt the clearest Truths , and the grossest Errors . And verily the exposing such notorious Falshoods to the view of the World by the help of the Press , is a very strong Argument , why its Liberty should be restrained . But to go on . SECT . II. THE main Arguments , which this Author pleads for an universal Freedom of the Press , are drawn from these two Topicks ; First , From the great Usefulness of Printing , which hath been so very beneficial to the Christian Church . Secondly , From several great Inconveniencies , which , as he saith , would follow , were the Press once more restrained and limited . I. This Author pleads the great Usefulness of Printing , as an Argument that the Press should be unlimited . To which I answer Two ways . 1. By way of Concession ; we do easily grant that the Invention of Printing hath proved very beneficial to the Christian Church : 'T is this , which hath diffused the knowledge of useful Arts and Sciences , and all sorts of humane Learning : 'T is this , which hath furnished our Libraries with vast Numbers of excellent Books : 'T is this , which hath furnished our Churches and our Families with great Store of Bibles ; and we easily grant , what this Author asserts , that to this Art of Printing we owe , under God , the happy and quick Progress of the Reformation . But 2. By way of denial , we cannot grant that the usefulness of the Press is a good Argument , that its Liberty should be unlimited . For notwithstanding these great Advantages , which both Religon and Learning have reaped from this curious Art of Printing , may not it , as well as many other things , very useful in their own Nature , be so abused and perverted , as to become Instrumental to the great Detriment of Mankind ? 'T is an old Rule , corruptio optimi pessima ; the better things are when well used , the worse they grow , when corrupted . The Sword is an excellent Instrument , when it defends the guiltless , but it proves an unhappy Tool , when it murders the Innocent . Physick , duly administred by a Learned Physician , may preserve a Life ; but being misapplied by an ignorant Mountebank , it tends to destroy it . 'T is certain that the Art of Printing hath done a great deal of good , and we are to bless God for it ; but withal , it is as certain , that it hath done , and still may do a great deal of Mischief , and we are to lament it . When the Press tends to promote Religion and Virtue , 't is well employed , and ought to be encouraged ; but when the Press tends to promote Vice and Irreligion , it ought to be discountenanced and restrained . 'T is evident that the Press hath been used to publish a great Numbers of such Papers , as tend to debauch the Lives , and corrupt the Judgments of Men ; such are our obscene Poems , our profane and wanton Stage-plays , where Vice is not only represented but so promoted , that we may justly fear , that as all their Spectators lose their Time ; so many of them may lose their Innocence too . For since the Hearts of Men are so prone to evil , and become so like to tinder , apt to take Fire from every little Spark , 't is hard to see those Vices , which are pleasing to Flesh and Blood , represented upon a publick Stage , and yet not be infected by them . And as these are very like to debauch their Spectator's Morals , so are there many other printed Papers as like to corrupt their Reader 's Judgments . Such are those many Volumes printed in Defence of Popery ; and which is worse , such are those Books printed in the Defence of Arianism , Socinianism , and other Heresies justly condemned by the Catholick Church in the first and purest Ages of Christianity . 'T is reported that our modern Socinians have already perverted a considerable Number of Men , not only by their personal Insinuations , but by their printed Papers ; and 't is very probable , that they may yet make many more Proselytes to their dangerous Opinion , if the Press be still permitted to publish whatever they think fit to write . For their Books contain Arguments so plausible , so seemingly strong , that they may pass for clear Evidences and Demonstrations amongst the unlearned Multitude , who are in no capacity to discover the Fallacies that lie in them . Now , since the Press may as well do harm as good , 't is very reasonable that it should be well regulated to promote that good , and prevent that harm ; 't is very fit that no new Books should be published , till they have been first supervised and allowed . But to whom ought the Care of this be committed ? Doubtless to Men of Integrity , Learning and Judgment ; to Men , who are able , at first view , to distinguish Vice from Vertue , and Truth from Error ; and with such Men is the Church of England stored ; Men of such Parts and Piety , that we cannot without breach of Charity , so much as once suspect , that they would , to gratifie any Party , stifle any Book , which might tend to the advantage of the Christian Church , or the common benefit of Mankind . Notwithstanding this , our Author thought fit to tell his Friend , the Parliament-Man , that of all other Persons , the Clergy-men of our Church , are the most unfit to be trusted with the Regulation of the Press ; and for that , he gives this Reason ; namely , because they would allow no Books to be published , save only such as tend to establish their own Opinions ; that is , in plain English , they would permit no Books to be printed , which tend to subvert the fundamental Articles of the Christian Faith ; and for that , Who can justly blame them ? That the Articles of the Church of England are Sound and Orthodox , hath been proved over and over by such Scripture Arguments , as Priests and Jesuits , Arians and Socinians , or any other Heretick , never yet could , nor ever can overthrow ; and if any Books , which contradict them , be offered to the Press , 't is fit they should be stifled in the Birth ; and if they chance to be brought forth by stealth , 't is fit they should immediately be cast into the Flames , that being the quickest way to cleanse them from that Dross that is in them . But however , to prevent as much as may be , the further increase of dangerous Books , which by good Words , fair Speeches , and seeming Arguments may do much Mischief amongst the illiterate Vulgar ; 't is very necessary , that all Writings offered to the Press about Matters of Religion , should carefully be examined by Conscientious and Judicious Divines ; and that no general Liberty should be allowed to Men of all Sects to write , and to Printers to publish whatever they please . There are amongst us in this unhappy Age , Hereticks of several denominations , of whom St. Paul saith , Their mouths must be stopped ; and for that he gives a very just Reason , when he tells us , They subvert whole houses , teaching things which they ought not . Now , if there ought to be a Muzzle clapped upon the Hereticks mouth , there is far greater Reason that there should be a restraint upon his Pen and Press . For 't is impossible that any Heretick should do so much Mischief with his Tongue , as he may by his Writings ; words only spoke and heard are transient ; but words written and printed are permanent ; an heretical Tongue can do no harm but by a personal Conference , but an heretical Pen may do much Mischief to Men at a distance ; the wrong that may be done by heretical Discourse alone , can reach but the present Age ; but heretical Books may injure and poyson the Souls of Men in after Ages . And since there are too many such Books published amongst us , it is the great Concern , and should be the great Care of our Governours , to see that there be no more , lest if their Number increase without controul , they may by degrees , considering the ignorance , instability , and credulity of Men , subvert the Faith of the Son of God , and endanger the Souls of Men. But , SECT . III. 2. THIS Author argueth for an unlimited Liberty of the Press , not only for its own great Usefulness , but from the Consideration of several grand Inconveniences , which , as he saith , would follow , should the Press chance to be restrained ; and the first which he names , is this . First . The restraint of the Press tends to make Men blindly submit to the Religion they chance to be educated in , and to take it up without any trial . To this I answer thus ; This Argument may hold in Popish Kingdoms , where the People for want of means , cannot ; and , for fear of their Inquisitors , dare not examine the Principles and Practices of the Roman Religion . But the same Argument pleaded in , and against the Church of England , is of no Force ; for it proceeds upon a false Ground , and hath a Fallacy in it ; for here is , non causa pro causa ; the restraint of the Press is here assigned as the Cause , or at least the great Occasion , that Men take up their Religion upon Trust , though indeed it be not so . The matter of this Charge is true , and as it cannot be denied , so it is much to be lamented , that great Numbers of Men , even amongst us , do indeed take up their Religion barely on Trust . Protestants they are , but why are they such ? only because it was the Religion of their Parents , that wherein they were trained up from their Childhood ; 't is the Religion established by our Laws , generally professed in our Nation , and preached in our Churches . These , I fear , are the only Motives , upon which the far greatest Part of Men do , by a blind and implicite Faith , take up their Religion . There is a vast multitude of Men , who are constrained thus to take up their Religion upon trust , by an invincible Necessity ; Men , who were never blest with a liberal Education , never taught to read ; Men so dull and stupid , that they cannot apprehend , much less remember the Strength of an Argument ; and surely Persons under such ill Circumstances , are in no Capacity to judge for themselves , but must rely upon the Judgment of their Teachers , and upon their Credit and Authority , take up some Religion or other , or else they can take up none at all ; and this is the great unhappiness of many Thousands , I fear , even in the Church of England . But besides these , there is another sort of Men bred up in the Principles of Learning ; Men of compleat Knowledge and good Ability to judge betwixt Vice and Vertue , Truth and Falshood ; and how frequently , how earnestly , do we exhort such Men from our Pulpits , to prove all things , to try the Spirits ; but , alas ! 't is much to be feared , that we lose our Labour , that Men will not spare any time , nor take any pains to examin their Religion , but rather take it up at a venture just as they find it . Now , if a Man takes up his Religion upon trust , when he need not do so , he runs himself both into sin and danger ; a sin it certainly is , because a breach of those fore ▪ named Commands ; and a great danger it is , because instead of a Juno , he may embrace a Cloud ; instead of a true Religon , he may close with a false one . But where lieth the Fault ? Upon whom , or what , must this sin be charged ? Sure I am , that in this case a restraint upon the Press is innocent , and cannot be justly blamed ; For , were not Men obliged to examin the Matters of their Religion long before the Art of Printing was invented ? And was not the neglect of this Duty a sin in former Ages , when there was not so much as one Press in all the World ? And if so , How could the trial of Religions depend upon the Press in those early days , when as yet it had no being ? And because the true Christian Faith is the same in all the Ages of the Church since the Apostles days , we must measure our own Religion by the same Rules , by which the Primitive Saints measured theirs , and what were they ? Not the voluminous Writings of Men , which the Press hath now brought forth , but the sacred Oracles of God. This is the Course , to which the Prophet directs us ; To the law , and to the Testimony . This Course did the Bereans take , when to examine the Doctrines even of the Apostles themselves , They searched the Scriptures daily , whether those things were so ; and for their doing so they are highly commended . And indeed the Scripture is the lapis Lydius , the Touchstone , the Canon , the only Authentick Rule of Manners , Faith , and religious Worship ; a Rule so plain and easie in all necessary points , that in order to the trial of our Religion we have no absolute need of any Book but Gods , though other good Books do well towards the better understanding of some passages in this . 'T is the great Privilege of our Church that we have this Rule of Scripture in such great Quantities , that every Man , who can and will , may , at an easie rate , have it in his custody , and thereby examine his Religion , when he pleaseth . Nor can we justly blame the restraint of the Press , so long as it is permitted to Print our Bibles , and prohibited to publish no Man's Book , but such only , as are contrary to Gods. Indeed , were the Press in England restrained , as it is in Popish Kingdoms , from printing the Bible in our Vulgar Tongue , this Authors Argument would have had much strength in it ; but since it is otherwise ; since we have the Scriptures , those Tests and Standards of our Religion , preached in our Publick Churches , and easily to be had and read , as oft as we please , in our private Families , this Author's Argument against the Restraint of the Press is invalid and unconcluding ; for it doth not prove that , for which he pleads it . But to proceed . SECT . IV. II. THE Second Allegation , which this Author urgeth , as a grand inconvenience , against the Restraint of the Press , is this ; Such a Restraint , saith he , deprives Men of the most proper and best means to discover truth . To which I answer thus ; There is a very close Connexion betwixt this Argument and the former ; a Connexion as between an Antecedent and a Consequent ; or between the Premises and the Conclusion . In the former Argument he mentions the examination of Religions ; and in this , as the end and consequence of that , the discovery of Truth ; for to what purpose should any Religion be impartially examined , were it not to discover , whether it be true or false . And for this reason , the same answer , which I have given to the former Argument , might serve well enough for this ; for since the restraint of the Press doth not , as I have there proved , prevent the due Examination of Religion , it cannot prevent the discovery of Truth . But that so it doth , our Author is very positive ; yea , and he tells us by what means it doth so , namely , By hindering Men from seeing and examining the different Opinions , and the Arguments alledged for them . But let this Author tell us , how this can be true ; can a Restraint of the Press for time to come hinder any Man from seeing and examining the different Opinions of Men , and their Arguments for them ! Are there not already great numbers of printed Books , exposed to common Sale , wherein the different Opinions of Men about matters of Religion are throughly discussed ! May not every Man , that will and can , sufficiently inform himself by Books already extant what Arguments have been pleaded by all Sects of Christians in the defence of their respective Professions ? And since the Press hath already brought forth such a numerous issue of this kind , methinks every future birth of the same sort would be but a Superfetation . I am persuaded , that should all the Presses in the Christian world be absolutely forbidden to print any more New Books of Controversy , and Polemick Divinity , it would be no injury to the Catholick Church , nor to any one Member of it ; for , nihil dici potest , quod non dictum est priùs ; Prints indeed may be new , but Arguments , either for old Truths , or against old Errors , can hardly be so . But when all is done , Religious Truths cannot be discovered by Humane Arguments any further than those Arguments are grounded upon the infallible word of God. 'T is a Rule in Mathematicks : Rectum est index sui & Obliqui . He , that would discover the Rectitude or Obliquity of a Line , must bring it to , and compare it with such a Rule , as is already found to be exactly streight . So in our present Case , he , who would discover the truth or falshood of any Opinion in matters of Religion , must apply them to , and judg them by that infallible Rule , which St. James very deservedly Styles , The word of Truth . And this Rule , in all Points necessary to Salvation , is so plain and easie , that every Man , who hath not lost the use of common Reason , may thereby judg for himself . There are indeed in the word of God , as the Apostle saith , Some things hard to be understood ; but in what Texts do these difficulties lie ? St. Austin answers , Non quoad ea , quae sunt necessaria saluti , &c. The Scriptures are not difficult in any of those Points , which are necessary to Man's Salvation . So thought St. Chrysostom , who thus demands ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what Man is there , to whom all the necessary Truths of the Gospel are not clear and manifest ? He saith elsewhere ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Husbandman , the Servant , the Widow , the Boy , Persons of very mean Capacities may easily understand what the Scriptures teach about such Points , as are Fundamental . That this was the Doctrine of the Primitive Church before St. Chrysostom's time , is evident from that Testimony of Irenaeus ; Universae Scripturae & Propheticae & Evangelicae in aperto , & sine ambiguitate , & similiter ab omnibus audiri possunt . The whole Scripture , the Prophets , the Evangelists , in such Points as most concern us , are so plain , express , and open , that all sorts of Men may equally apprehend them . Now , if a Man may discover the truth of all those Doctrines , which are necessary to Salvation , by Scripture Rules ; if his Faith be grounded on them , and his Practice be suitable to them ; what hazard would that Man run , should he never see the different Opinions of Men about them , nor weigh their Arguments against them ? Suppose a Man being well informed by the express word of God , do stedfastly believe the Resurrection of the dead ; what were this Man the worse , should he never see nor examine the reasonings of Pagans and Sadducees against this great Article of our Creed . Suppose a Man be convinced , as well he may be , by such Texts of Scripture , as cannot , with any tolerable Sense , be otherwise interpeted , that our Blessed Saviour is truly God , and truly Man ; What need such a Person to see the Opinions , and weigh the Arguments of Arians and Socinians against this fundamental Point of our Christian Faith ? To him , whose Belief is already grounded upon the infallible Word of God being rightly understood , the sight of different Opinions , and the Arguments for them signifieth nothing ; such a Man doth not need the confutation of heretical Cavils to confirm that Faith of his , which is already bottomed upon a Rock , which is immoveable . And as the sight of different Opinions , and the examination of Arguments pleaded for them , is not needful to confirm a strong and well grounded Faith ; so it is dangerous , and tends to impair , and shake a weak one . For , well meaning Christians , bred up in the true Religion , being of too easie Belief , of slender Judgments , and not well acquainted with the Word of God , may probably be perverted by heretical Books , as being unable to discern the Fallacies contained in them , and to cite such Texts as might confute them . But here it may be demanded , Who must judge , whether such or such an Opinion be justified or condemned by such or such a Text ? I answer , where Texts are plain and obvious , every discreet and intelligent Person may judge for himself ; but when Texts are somewhat abstruse and difficult , when knotty Questions and Controversies are raised about them , then the Judge must be no single Person ; no , nor any small Party of Men , who are byassed , prejudiced , and wedded to their own Opinion , but the Judge must be the Catholick Church ; I mean , its Representative in the four first general Councils , which consisted of Men not over-aw'd by Authority , nor tempted by Interest ; but Men as Religious , as they were Learned , as well Versed in Holy Writ , as able Interpreters of Scripture , as any sort of Men , born since those early days . And this , I think , to be the greatest human Authority to warrant the Sense of such and such Texts , and prove the Doctrins grounded on them . Now , Since we of the Church of England are blest with the free use of our Bibles ; and favoured with the judgment of the best Expositors about the sense of those Texts , which tend most to determine those Disputes , which have arose betwixt Protestants and Papists , betwixt Trinitarians and Anti-Trinitarians , we can have no need , of any search for Truth , to consult the printed Papers of this Age , many of which do tend to promote Error much rather than discover Truth . And verily when the Licenser of Books doth reject and suppress Heretical Papers , he doth good service both to God and Men ; and if such Papers chance to Steal the Press , they ought to be treated like other Thieves , who , to prevent their doing any future mischiefs , are Apprehended , Condemned , and Executed . And so I quit this Argument , and proceed to the next . SECT . V. 3. THIS Authors third Allegation against the restraint of the Press runs thus , The Restraint of the Press hinders Truth from having any great influence on the minds of Men , which is owing chiefly to examination ; because that which doth not convince the Understanding , will have but little , or no effect upon the Will. I answer thus . What this Author doth here assert in relation to the influence of the Understanding upon the Will and Affections is true in general ; nor can it be justly denied that a strict examination of Religion is the proper means to convince the Understanding of its Truth . But although the subject matter of this Allegation be true in the general ; yet here it is misapplied and very impertinent to the Case now in hand . For this Argument , as the former did , doth proceed upon a false Hypothesis ; for it supposeth that if the Press should chance to be restrained for time to come , Men would be deprived of all sufficient means for the due examination of their Religion . 'T is St. Paul's Command , Prove all things . 'T is St. John's Command , Try the Spirits , whether they are of God. These Commands must needs suppose , that in those days there was a certain Rule , by which Religions might be tried ▪ and the same Rule , in its full force and vertue , is standing still . Tell me then , are our Bibles out of Print , or taken from us ? Have we no Catechisms , no Systems of Divinity left amongst us ? Nay , are there not Books of Controversies exposed to Sale in our Cities , greater Towns , and both our Universities ? Nay more , are there not Popish and Socinian Catechisms to be had in England ? Do not these Books already Extant , contain the strongest Arguments , which the most learned Men of all Parties were able to urge in favour of their respective Opinions ? And may not Men by weighing these Reasons , which are already made publick , give a judgment which Religion is true , and which is false , as well as by any new Papers yet to be printed ? But although there be a great variety of Books , which may help to guide us in our searching after Truth ; yet I must still mind my Reader that the Scripture is the only Adequate and Authentick Rule , whereby the Truth or falshood of any Religion must be determined . And certain it is , that those Convictions of Man's Understanding , which arise from the Immediate word of God , are like to have a more powerful influence upon the Will and Affections , than any other Convictions arising from any such Arguments , as are no more than the Dictates and Collections of humane Reason , which is fallible , and may deceive us , whereas the word of God , well understood , cannot do so . And this , I think , is a sufficient answer to this Authors third Allegation . SECT . VI. 4. THE Fourth is this , The Restraint of the Press is that , which tends to make Men hold the Truth , if they chance to light on any , Guilty ; and the Reason , which he gives is this ; Because that will not be accepted , if it be not the effect of an impartial Examination . To which I answer thus . I cannot pass by this without observing that this Author hath hitherto much harped upon the same thing , and hath hitherto bottomed all his Arguments upon the same Ground , and a very slippery one too ; he hath proposed his Allegations as distinct in their Number , but in their Proof , there is little or no difference to be found . For he tells ; First , That the Restraint of the Press tends to make Men blindly submit to the Religion they chance to be educated in . Secondly , That it deprives Men of the most proper and best means to discover Truth . Thirdly , That it hinders Truth from having any great influence upon the minds of Men. Fourthly , That it tends to make Men hold the Truth , if they chance to light on any , guiltily . These indeed are very considerable Objections against the Restraint of the Press , were they true ; But how doth our Author prove them so to be ? To prove them all , he hath yet made use but of one medium , and that a false one too ; for 't is nothing else but a groundless supposition that Men would want due means for the examination of their Religion , were the Press any whit restrained . I say , any whit ; for we do not plead for a total Restraint , but for a just and due Regulation . And were the Press so regulated , yet would it not be attended with any of these ill Consequences , with which this Author is pleased to charge it ; for since Men have sufficient means for the trial of their Religion , if they do it not , their fin and folly must be imputed , not to the Restraint of the Press , but to their own Ignorance or Negligence ; for , as some cannot , so others will not . But our Author goeth on , and so must we . SECT . VII . 5. THis Author's fifth Allegation against the Restraint of the Press takes up more than three Pages , but the full Substance of it is this ; It prevents Acts of Charity to the Souls of Men , it invades the natural Rights of mankind , and destroys the common Tyes of humanity ; so he . This is Dogmatically and Magisterially delivered , and since it is such ● grievous Charge , it had need be very well proved ; And how doth our Author make it out ? He tells us That all Men are obliged , especially in Matters of Religion , to communicate to one another what they think is the Truth , and the Reasons by which they endeavour to prove it : To which I answer thus . That we are indeed concerned , not only to profess a Religion , but promote it too ; I think , that he , who hath one jot thereof , will never deny . We are bound by several Obligations to instruct and teach our Neighbour in the Principles of that Religion , which we own our selves . St. Paul commands it , Edify one another ; and so again , Teach and admonish one another . We are engaged by the frequent Commands of God , and that eternal Law of Charity , in our Capacities , and as occasion is offered , to propagate our Religion ; to plant it where it is not , and to water it where it is . But then methinks , before we do this , we should , not only think , as this Author saith , but secure our selves and others too , that the Religion which we advance in the World , be indeed the Religion of God ; we must be sure that we plant not Weeds instead of Flowers , that we sow not Tares instead of Wheat . For to promote a Religion , which may possibly be false , were a desperate Venture indeed , and he that doth it , hazards the Honour of God , and the Souls of Men. I find that our blessed Saviour and his Apostles taught no Doctrine , but what they were sure of ; We speak that we know , saith our Lord ; and thus St. John , We know that we are of the Truth . Certainly , whosoever undertakes , and is obliged to instruct another in matters of Religion , had need be very well informed himself . For if our Directions should chance to prove wrong , What Excuse could we make ? Suppose we instil into the minds of Men Error and Heresie instead of Truth , What were this but to ruin the Souls of Men , though we might think to save them ? It 's true , our good Intention and Ignorance may excuse such an ill Act , à tanto , but though such a mistake may somewhat extenuate the Fault , yet can it no way lessen the fatal Consequence that doth attend it . Suppose a Physician , who really intends to cure his Patient , by a mistake of his Remedy , should chance to kill him , the poor Patient , who dieth only by a mistake , suffers as great an injury , as if his Physician had poysoned him knowingly , and with design . 'T is indeed an Act of Charity to instruct the Ignorant , and lead the Blind ; but withal , the Man who undertakes it , must have Eyes in his own Head , lest if the blind lead the blind , they both fall into , and perish in the Ditch . Certain it is , we are much engaged very strictly to sift the Grounds of that Religion , which we are to propagate in the World , and teach our Neighbours , lest otherwise , through our own mistake , and his confidence , we become guilty of cruel Charity , and prove instrumental to damn that Person whom we should endeavour , as far as we can , to save . And as it is a dangerous thing for private Persons to promote any false Religion , though they themselves being mistaken , do think it true ; so to permit other Men to publish heretical Doctrins cannot be the Duty of those Persons , who have Authority , and should have Zeal , to prevent it . To restrain this unchristian Liberty of the Tongue , Pen , and Press , is not , as this Author doth boldly assert , To invade the natural Rights of mankind , nor to destroy the common Tyes of humanity . For if it be a Man's natural Right to persuade his Neighbour , either by his Tongue or his Pen , to entertain an Opinion really heretical , whether he thinks it so or not ; 't is also his natural Right to draw him into Sin ; for if he prevail ▪ that will be finis operis , though not operantis ; it will be the issue of the Act , though it were not the intention of the Agent . We cannot doubt but that St. Paul very well understood what natural Right every Man hath to use his Tongue , and in what cases he ought to do it , and thereby to communicate his Thoughts to his Neighbours ; but suppose a Man's Thoughts be wild , and his Opinions heretical , must he be left at Liberty to impart such Thoughts , and vent such Opinions , even as he pleaseth ? See what St. Paul saith concerning Hereticks , Their mouths must be stopped ; i. e. they must not be permitted by personal Conferences to communicate their ill Opinions to inform , or , which is all one , to corrupt the Judgments of other Men ; so thought St. Paul. Now , he who pleads for an universal Liberty , as the natural Right of all Mankind , to communicate to other Men , whatever they think to be a Truth , whether it be so or not ; must censure St. Paul as a Man , either ignorant , or else an invader of Men's natural Right , since he so positively declares that some Men's Mouths must be stopped . And in order to this , the same Apostle gave Bishop Titus this Direction , A man that is an heretick , after the first and second admonition , reject ; i. e. excommunicate him , cast him out of the Church ; and certainly , if the Person of an obstinate Heretick must be rejected , his Books may not be admitted ; for , as to his Person , his Breath is infectious . His words eat like a Canker ; and as to his Writings , there is in his Ink more Poysons than one . Now , since there are so many heretical Pens at work amongst us , there is great need now , if ever , that some spiritual Argus should attend and watch the Press , lest more venemous Doctrins should steal from thence to infect and kill the Souls of Men. And this , I think , is a sufficient Answer to this Author's fifth Allegation . SECT . VIII . 6. THis Author's sixth Allegation against the Restraint of the Press is this ; There is no medium between Men's judging for themselves , and giving up their Judgments to others . We grant it , but what then ? His Inference is this , If the first be their Duty , the Press ought not to be restrained ; But why not ? His Reason is again the same , because it debars Men from seeing those Allegations , by which they are to inform their Judgments : That 's his Argument , to which I answer thus : We must distinguish betwixt Man and Man , betwixt such as can judge for themselves , and such as cannot , where the Scripture is express , the Words plain , and the Sense easie ; every Man who hath a competent use of Reason , and can read his Bible , may judge for himself . But when several Interpretations are given of any Texts , when Doubts are raised , when Arguments are produced to defend both Parts of a Contradiction ; there is a vast number of Men , who are no more able to judge which is true , and which is false , than a blind Man is to distinguish betwixt a good Colour and a bad one . 'T is the great unhappiness of such Persons , that in matters of Controversy they cannot rely upon their own weak Reason ; but must either suspend their Judgments , or else give it up to the Conduct of some other Person , and who is so fit to be trusted with it , as their own Ministers ? provided they be ▪ as every Minister should be , Men of Piety and Parts , able to satisfie Doubts , remove Scruples , and convince Gainsayers . But if Men give up their Reason to the Clergy , this Author , who vilifieth our Clergy as much as possible he can , gives our People an intimation , that by so doing , they make us , the Lords of their Faith ; But how doth that follow ? suppose two Persons are engaged in a doubtful Controversie about an Estate claimed by both , these Persons being of themselves unable to determine the Case , appeal to the King's Judges , but do they thereby make those Judges the Lords of that Estate which is contended for ? surely no , the Judge doth no more than according to Evidence and Law , declare to which Person that Estate doth justly belong . So it is in our present Case , several Parties of Men lay Claim to Truth as theirs , and produce Evidences for it : Now , a Man unable to satisfie himself which side Truth is to be found , consults his Minister , who , by Evidence of Scripture , which in this case is the only Law , assures his Neighbour the Truth lieth here or there . And indeed that the Minister is the most proper Judge in Controversies relating to Religion , we cannot doubt , if we dare believe the Prophet , who saith , The Priest's lips should preserve knowledge , and they should seek the Law at his mouth , for he is the messenger of the Lord of Hosts . This Text doth not constitute us , nor do we pretend to be Lords of our People's Faith ; but as the Apostle speaks , Helpers to the Truth . We do not require any weak Believer's assent to any one Article of Faith , whereunto God requires it not , though the Church of Rome doth so : And how unjustly then , without Modesty or Truth , doth this Man stigmatize us , as Lords of our People's Faith ? But beside those weak Christians , who in controverted Points cannot judge for themselves , there are some other of clearer Heads , and more improved Understandings that can ; and for their sakes this Author saith , that the Press ought not to be restrained , and his Reason is this ; Because the Restraint of the Press debars them from seeing those Allegations by which they are to confirm their Judgments . This Argument , in effect , hath already been offered once and again , and hath as often been replied to ; but for the greater satisfaction of my Reader , I shall again consider and enlarge my Answer to it , and this it is : Not knowing and intelligent Christian , who is well able to judge for himself , can want any new Allegations from the Press to confirm his Judgments in any disputed Points of Faith or Worship , because we have already sufficient Rules to judge by ▪ For , 1. We have the Scripture preached in our publick Churches , and if we please , we may read and consider them in our private Families and Closets . And here I do again affirm that all matters of revealed Religion must be examined , proved , and determined by the written Word of God. This is the only sure balance to weigh , and touch ▪ stone to try all Matters of Faith and Worship . To this our Lord sent his hearers , Search the Scriptures ; and again , How readest thou ? And , which is remarkable , the ignorance of Scripture did he make the only occasion and ground of Error in Points of Faith ; so he told the Sadducees , Ye err , but why ? not knowing the Scriptures ; by which our Lord himself proved that great Doctrine of the Resurrection , which they denied . And when our Lord would prove himself to be a greater Person than David , he did it by that Text , The Lord said unto my Lord , &c. This course took our blessed Saviour , and so did his Apostles too , and so must we ; we must take the Scripture for our Guide in Matters of Religion , for that is the only and infallible Rule and unalterable Standard , to measure all the Doctrines and Practices which such or such a Church doth teach , recommend or require from us . But if it shall be again demanded , who must be the Judg , whether amongst different Interpretations of Holy Writ this or that be the true one ; whether in controverted Points such or such a Text do certainly warrant such or such a Doctrine , as is grounded thereon , I answer again . 2. We have the united Judgment and Decrees of several Councils ; those , I mean , that were convened in the first and purest times , before the Superstitions and Idolatries of Rome had crept in by degrees thro' carelesness , vice , and ignorance , and over-spread the Church . The grand Controversie , now on foot amongst us , concerns the Divinity of Christ , the Personality and Deity of the Holy Ghost ; that Christ , in the most strict and proper Sense of that Notion , is truly God ; that the Holy Ghost is a Person , and a Divine Person , we affirm ; but our Socinians , who are the spawn of old Arius , make bold to deny . To justifie our Doctrine we cite such and such Texts ; and to establish their Opinions , as well as they can , they do the same thing ; as for the Scripture , which we produce to prove the Doctrine of the Trinity , because humane Reason cannot comprehend it , they do either question the Authority of such Texts , or else they wrest them to such an intolerable Sense , as every sober Man's Reason may justly abhor . Now , the Question is , Who must judge betwixt us and them ? Who must determine , whether the Scripture be on their side , or ours ? I answer , That Heterodox Opinion , now much contended for , which we call Socinian , did appear under some other Names , very early in the Christian Church : In the first Age the Godhead of Christ was denied by the Jews , and particularly by Ebion ; in the Third Century by one Theodatus , Artemon , and Beryllus , and Sabellius ; in the Fourth Century , by Arius , Eunomius , and some others . And in the same Age , the Personality and Divinity of the Holy Ghost was denied by Macedonius and some others , who were there branded by a particular Name , and called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Oppugners of the Holy Ghost . These Heterodox Opinions beginning to spread and disturb the Peace of the Christian Church , and some other ill Opinions arising too , several General Councils were summoned by several Christian Emperors ; the Nicene Council , by Constantine the Great , whose main work was to examine the Opinion of Arius ; the Council of Constantinople , called by Theodosius the First , to debate the Opinion of Macedonius ; the Council of Ephesus , called by Theodosius the Second , to consider the Opinion of Nestorius ; and the Council of Chalcedon summoned by the Emperor Martian , to consult about the Opinion of Eutyches . These Councils consisting of some Hundreds of Bishops , having the Glory of God in their Hearts , the Settlement of the Church in their Eyes , and the Bible in their Hands , did after a mature deliberation , pronounce the Opinions of these Men to be contrary to the Doctrine of the Gospel , and the obstinate defenders of them to be Hereticks . And certainly the determinations of these General Councils , which were made up of Persons exemplary for their Piety , and eminent for their Learning , who resolved on nothing without mature Advice and Deliberation , are of as great Authority , and afford as much Satisfaction in Matters of Religion , as any thing of Man can be or do . For the Truths of God , once taught the World by Christ and his Apostles , being unchangeable for ever ; and our Bibles , which are the only Rule to measure Religions by , continuing one and the same for ever ; that , which was an Error in those early days , must needs be an Error still ; and that , which was a Truth then , must needs be a Truth now . And if we cannot think of any more proper means for the right understanding of Scripture , and the discovery of Truth and Error , than the deliberate and unanimous Judgment of so many hundred pious , learned , and unbiassed Men assembled together ; then certainly the determinations of those antient Councils are very considerable Evidences for Truth , and against Error . And the rather , because they consisted of such Persons , who , besides their eminent Piety and Learning , had the great Advantage of living nearer the Apostles age , and thereby were the better able to inform themselves and us , what was certainly believed and done in the very infancy of the Christian Church . SECT . IX . 3. THE Writings of the Antient Fathers , those especially that lived within the first six Centuries , where-ever they agree , and are not since corrupted or maimed by the Frauds and Forgeries of the Roman Church , are of singular use in this Matter too . That Ignatius , Clemens , Origen , Athanasius , Cyril , Nazianzene , Basil , Chrysostom , Hierom , Austin , and many others both in the Eastern and Western Churches , were indeed Persons of great Piety and excellent Parts , our Socinians , without breach of Modesty , cannot deny . And although some of these great Names , in some particular Matters , had their peculiar mistakes , and shewed themselves to be but Men ; yet in all Points where we find an unanimous Consent amongst them , we are to have so much Veneration for their Authority , as not easily to suspect or contradict it . True it is , if we take these Fathers singly , Man by Man , where we find any of them alone in their Opinions , as Origen in reference to the Punishments of Hell ; and St. Austin in reference to Infants that die unbaptised ; we are not in this case much more obliged to accept their Judgment , than the Judgment of some single Person yet alive . But if we take All the Fathers , who lived within six hundred Years after Christ , together and in a lump , where we find them One in Judgment ; they are enough to make a wiser Council than any hath been since their time ; they are enough to inform us what is Error , and what is Truth . But , SECT . X. 4. BEcause Learned Men , whose Fortunes are Mean , cannot purchase ; and unlearned Men , whose Intellectuals are weak , cannot read and understand the voluminous Writings of the Fathers ; we have several Systems of Divinity , Confessions of Faith , short Abridgments of Christian Religion , which are , especially to unlearned Persons , great helps in this matter too . And here methinks those antient Creeds of the Apostles , Nice , and Athanasius , which are so generally received by the Church of God , are of great Authority to settle our Judgment in the main and most necessary Points of Faith. Besides , we have many Choice and Excellent Catechisms , composed by Men that were Pious , Judicious , acquainted with Scriptures , well versed in the Primitive Councils and Fathers . These short Catechisms , compiled by Persons of singular Endowments , and approved by the Church , are little less than contracted Bibles , containing in them whatever Man is obliged to know , and delivering enough in easie Terms to inform us in Matters of Practice , to secure us from Errors , and confirm our Judgments in all the great Points of Faith. In short , the substance of my Answer to this Argument is this ; since we have the written Word of God to be our Rule , and since this Word , in some material Cases , according to the different Fancies and Interests of Men , hath different Interpretations given concerning its true Sense and Meaning ; 't is our safest way , for our better Satisfaction , to betake our selves to the most able , faithful and unbiassed Judges ; and they are the most antient Councils , and the Primitive Fathers , whose Judgments are declared in our several Creeds , in other publick Confessions of Faith , and Orthodox Catechisms set forth or approved by the Church of God. And since we are very well stored with these excellent Helps , I do once more conclude that no Man , whether learned or unlearned , can need any new Arguments from the Press to confirm his Judgment in Matters of Religion . SECT . XI . 7. THis Author's seventh Allegation against the Restraint of the Press runs thus . If it be unlawful to let the Press continue free , lest it furnish Men with the Reasons of one Party as well as the other , it must be as unlawful to examine those Reasons . To this I answer thus ; We must distinguish between Party and Party ; between one , who is Orthodox , and one who is Heretical ; this distinction being premised , I shall resolve this Hypothetical Proposition into these two Categorical ones . That it is not lawful for many Orthodox Christians to Examine those Reasons , which Hereticks may urge in defence of their ill Opinions . And therefore that the Press should not be permitted to furnish such Christians with any such Reasons , 'T is notoriously known that there are amongst us vast numbers of Persons , who are of weak Judgments , not firmly established in their Faith , not able to distinguish Truth from Falshood in a fallacious Argument , and therefore are apt to be Tossed up and down by every wind of doctrine : now , for such Men to peep into Heretical Books , cannot be lawful , because they do thereby run themselves into a very dangerous Temptation . Our Lord hath left us this Caution , Beware of false Prophets ; it seems they are dangerous Men ; so we are told again and again : They creep into houses , and there find success , for , They lead Captive silly women ; and again , They overthrow the faith of some ; nay , They subvert whole houses ; it seems that Heresie is a contagious Disease , apt to over-run whole Families . And doubtless this Poyson may be conveyed in a peice of Paper as successfully , as any other way ; this infection may be received as well by the Eye from a Book , as by the Ear from a Tongue ; for when unlearned Men meet with Socinian Arguments , drawn either from Humane Reason , or abused Scripture , since they themselves cannot confute them ; they are apt to yield up their own Reason , and give up those Truths for lost , which they are not able to defend . And I think that it will be no breach of Charity , if I tell my Reader that I am verily persuaded , that the great Reason , why this Author pleads so many Arguments , though no good ones , for the unlimited liberty of the Press , is this ; namely , that our Socinians may without controul publish their Books full of subtile , but fallacious Arguments to Surprize and Captivate the Judgments of illiterate and undiscerning Men. We know , that in the late Reign an Universal Liberty of Conscience was pleaded for , and granted by a Declaration upon a design to bring in Popery ; so now an universal Liberty of the Press is contended for by those Men , whose design it is to introduce Socinianism , the very worst of Heresies , for it totally subverts the very Foundation of our Christian Faith and Hope . Indeed , to my best observation , this Author hath not , in his whole Letter , so much as once named Socinian , nor drop'd one plain word in favour of it ; but yet , Latet anguis in herba ; This was very prudently done to prevent Suspicion ; but if he be not a Man of that sort , why doth he tell us , that if the Press must be Regulated , it must be done by some Lay-man ; for which he can have no substantial Reason , save only this , namely , because from a Clergy-man no Socinian Book can ever expect an Imprimatur . But this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only by the way , In short , the substance of my Answer to this Allegation is this , 'T is not lawful for Men of weak Understandings to mind subtile Arguments contained in Heretical Books , lest thereby they might be ensnared ; and for that Reason , the Press should not be permitted to publish any such Books , unless security could be given that they should never come into Vulgar hands . SECT . XII . 8. THIS Authors Eighth Allegation against the Restraint of the Press is this . The Press ought not to be Restrained , because the Reformation is wholly owing to it . I answer , There is no liberty denied to any English Press to publish any Book , which tends to help the Devotions , to reform the Lives , or confirm the Judgments of Men in the true Faith of Christ ; but as for the Established Religion of our Church in matters of Faith , and Worship , it is so well refined already from the dregs of Popery and Superstition , that we do not need another Luther , nor the help of any Press to reform and make it better . He that would reform our Religion in any of its substantial Parts , must reform the Scriptures too ; for our Church teacheth no other Doctrines in the great Points of Faith and Worship than Christ and his Apostles taught the World , if we may believe those Sacred Writings , which they have left us . But since I have already , under another Head given a sufficient answer to this Allegation . I need not here say any more about it . SECT . XIII . 9. THE Ninth Allegation , which this Author urgeth against the Restraint of the Press , is this ; Our Divines condemn the Popish Clergy for not suffering their Laity to read Protestant Authors ; We do so , and very justly too , but what then ? The Inference , which he intends , must be this ; Our Protestant Clergy must be Condemned for not suffering our Laity to Read Socinian Books , and for watching the Press to prevent it . To this I answer thus ; this Inference is , a Non Sequitur , it is wild and extravagant ; for there is a great difference in the Case : the prohibition of Books may be an Act either to be blamed or commended according as the Books prohibited are either really good or really bad ; to forbid Men the use of such Books , as tend to the benefit of Mankind , the advantage of True Religion , and the Salvation of Souls , is an Act Impious and Tyrannical . And this is the known Practice of the Roman Church , which forbids Lay-men to Read the Bible , and the Writings of such Protestant Authors as teach nothing but what the Scriptures teach , and for this do we very justly Condemn them . But on the other Hand , to forbid injudicious Men the use of such Books , as tend to promote Errors and Heresies , to distract their Readers Judgment , and rather to shake their Faith than to confirm it , is an Act laudable , Charitable , and necessary for the Age we live in , for those Predictions of Christ and his Apostles ; false Prophets shall arise ; and again , false Teachers shall be among you , are fulfilled in these times ; for there are amongst us Romish Priests and Jesuits ; yea and some far more dangerous than they : I mean , our Socinians , who cannot corrupt so many Souls by their Personal Conferences , as they may by their Books . And is it not high time to watch the Press , lest any thing steal from thence , which may Poyson the Heads of unwary Men ? Or must the Press be permitted freely to spread that destructive Heresie , which hath been long since Condemned by the Catholick Church and its Representatives met in General Councils ? But here this Author , to justifie his own Opinion , Cites a learned Divine of our own Church , and borrows this Passage from him , They that have a good Cause , will not fright Men from considering what their Adversaries say against them , nor forbid them to Read their Books , but rather encourage them so to do , that they may see the difference between Truth and Error , Reason and Sophistry with their own Eyes , &c. That we may see how little service this Passage doth our Author , let us view it again . They who have a good Cause , but who are they ? We cannot doubt , but this good Man meant the Church of England , of which he himself was a very worthy Minister ; but what saith he of this Church of Ours ? It will not fright Men from considering , &c. but what Men ? This eminent Divine was the Lecturer of Gray's Inn , where his Auditory did chiefly consist of such Persons , as had been blest with a learned Education , and might Charitably be presumed to be well skilled in the Law of God as well as in the Law of Man. Now , that this judicious Divine of ours did mean , that the Church of England would rather encourage than forbid Persons so qualified to read and Examine the Books of our Adversaries as well as our own ; to me seems evident from that reason which he subjoyns as the only end of an impartial Examination , namely this , That they may see the difference between Truth and Error , Reason and Sophistry , with their own Eyes ; This Expression doth plainly import the Persons fit to Read Books of Controversie in matters of Religion are only such as have Eyes of their own , i. e. clear Heads , enlightned Understandings , able to discern Truth from Falshood . And verily could the Books of our Socinians be confined within the Libraries of learned and judicious Men , whether of the Clergy , or of the Laity : could they be surely kept from purblind Eyes and weak Judgments ; that unlimited liberty of the Press , which this Author doth so earnestly contend for , were the more allowable . But since this can never be , since Heretical Books are and ever will be exposed to common Sale ; though the Church of Rome doth ill in restraining their Laity from the use of good Books ; yet the Church of England would do very well in restraining the Press from putting ill ones into the Hands of unskilful Men , where they would be more dangerous than edge-Tools in the Hand of a Child , who knoweth not how to use them . And so much in answer to this Objection . SECT . XIV . 10. THIS Author begins his Tenth Allegation thus : I cannot see how they , that are for tying Men to that Interpretation of Scripture , which a Licenser shall approve , and therefore put it in his power to hinder all others from being published , can with any Justice condemn the Popish Clergy for not Licensing the Bible it self for the Laity to Read. I answer , Here are two Suppositions , both which are either impertinent to us , or false in themselves ; if the Church of England be not the Persons here charged , the Charge is impertinent ; but if they be , it is false . For , 1. The Church of England doth tie none of her Members to that Interpretation of Scripture , which such or such a Licenser of hers shall approve . 'T is well known that we have many Interpretations of the Scripture , which never were under the Inspection of any English Licenser ; the Expositions of the Fathers , Schoolmen , and many other Divines are brought us from beyond the Seas , and the free choice and use of them is allowed us by our Church . And if such Books chance to be Reprinted here in England , the care of the Edition is committed , not to the Licenser of Books to judg of their matters , but to the Composer and Corrector of the Press to see to their Forms , Character , and exact truth of Printing . Now , if this be so , as indeed it is ; if we are allowed to consult various Interpreters of our Bibles , if we may take our Choice of such or such Expositors , and use what Editions we please ; why should this undeserved imputation be cast upon the Church of England , as if she tied all her Sons to such Interpretations of the Holy Scripture , as her own Licensers shall Authorise ? 2. The Church of England doth not give her Licensers a Despotick , Arbitrary , and Absolute Power to reject every Book , every Interpretation of Scripture , which doth not please them . 'T is certain that our Licensers do not act by any immediate and independent Power of their own ; but as Delegates and Substitutes by an Authority derived from their Superiors , and if any of them shall either allow any Book , which tends to mischief ; or suppress any Book , which tends to common good , they do abuse their Power , exceed their Commission , and must answer for it . But is the miscarriage of some few Licensers an Argument that they should all be laid aside ? Some Kings have proved cruel Tyrants . Some Judges have been corrupted , and must we therefore have neither King nor Judg ? Sure I am that in this Age of ours we do sufficiently need a discreet and able Judg of Books : and the Test and Censure of such a Judg no Man need fear more than our Socinian Writers ; for they , being no great Friends to the Scripture , are very odd Interpreters of it , not through Ignorance , but design ; I will not say , through Rancor and Malice ; but I will say , through Partiality and Prejudice . For , because the beginning of St. John's Gospel , and several Expressions in St. Paul's Epistles , being rightly understood , and in the sense of the Catholick Church , do totally overthrow their dangerous Hypothesis ; they fix upon those Texts such Interpretations as are childish , absurd , and even ridiculous ; such , as none of the Fathers , Schoolmen ; or Criticks , so far as I can find , did even think of . And what an ill Cause do these Men manage , who endeavour with handfuls of dirt to stop the Mouths of those Witnesses , who , being permitted to speak their own sense , do so loudly proclaim their united Testimonies against them ? And methinks this one Consideration , were there no more , is enough to justifie our Church in appointing some fit Persons to be the Judges of Books , and the Interpretations of Scripture offered to the Press ; and the rather , because if any Licenser should out of any by ▪ respect , or for any sinister end , Stifle any Papers , which deserve to see the light ; the injured Authors may appeal from the Licenser to the Vice-Chancellors in either of our Universities , or to the Lord Bishop of London , or to his Grace the Lord Archbishop of Canterbury ; so that the fate of Books doth not ultimately depend upon the pleasure or sole Judgment of a Licenser . Now , Those two forenamed Suppositions , upon which this Author bottoms this Tenth Allegation , proving false , the Superstructure , which he builds upon them , falls to the Ground , and there I leave it . SECT . XV. 11. THE next Allegation against the Restraint of the Press this Author thrusts into the Mouths of other Men , and makes them say what perhaps he himself doth not think : namely this . 'T is no small presumption that the Clergy themselves are Conscious of the falseness of their Religion . How ! the Clergy , what ! the whole Clergy ? Are ten thousand of us at once presumed to be Hypocrites , Juglers , and gross Dissemblers with God and Man ? We , who teach Men that a false Religion leads towards Hell , do we know our own to be false , and yet embrace it still ? The Martyrs of England in Queen Mary's days died for the same Religion , which we now profess , and were they also Conscious that this Religion is false , and yet in the defence of it shed their blood ? Certainly this Presumption is not small , but very strange ; 't is a great breach as well of Charity as of Truth ; for , if the Scriptures be true , and who dares suspect them ? We are abundantly convinced that our Religion cannot be false ; and why then should any Man presume that we have indeed other thoughts concerning it ? The Reason here given is this ; Because the Clergy dare not suffer their Religion to undergo a fair Trial , but do what they can to Stifle all the Reasons that can be urged against it . But , Sir , Pray tell us , can any sound Reason be ever urged against a Religion , such as ours is , Instituted by Christ , Taught by his Apostles , Embraced by the Primitive Church , and Sealed by the Blood of thousands of Martyrs . But 't is not strange to hear Men speak against the very best of things or Persons ; for our Lord told his Apostles , Men shall revile you , and say all manner of evil against you . Thus were their Persons treated ; yea , and their Doctrine too . The Jews spake against those things , which were spoken by Paul. Nay , the Psalmist tells his God , They speak against thee ; and what wonder then if they speak against his Religion too ? But what do they speak ? That , which this Author styles Reason , is but Pretence and Sophistry ; and were such Pretences , though never so plausible , yet being fallacious , buried in perpetual Oblivion , and stifled for ever , what harm were in it ? What one single Soul would be the worse ? But our Author replieth , that when there is a Contest between Men of two different Opinions , they have not fair Play , if their respective Reasons be not heard equally on both sides ; we grant it , what Seneca saith , is true ▪ Qui statuit aliquid , parte inaudita altera , Aequum licet statuerit , haud aequus fuit . Well , the main Parties , now contending , are the Church of England , and our Socinians , and have not these Men very often been heard already ? their Opinion , and their Arguments for it , being much the same with those of the Old Arians , have been frequently debated , all their Witnesses have been heard , all their Evidences have been maturely Considered , Baffled , and Overthrown , and Condemned by several Councils , by many pious and learned Fathers , by a great number of worthy Divines , by Papists , by Protestants , by Calvinists , by Lutherans , by all sorts of Christians ; but themselves . Now , when a Cause Condemned by several able and impartial Judges , at several times , and in several places , is , by a Bill of Revival , renewed and brought upon the Stage again with the self - same Witnesses , and the self - same Evidence ; if the Proper Judges , to free themselves and others from a great deal of needless trouble , should reject and cast it out of the Court without any further Hearing , I think there would be no foul play in doing so . But we have not treated our modern Socinians thus ; For did any of them ever desire a personal Conference with any of our Learned Divines , and was rejected ? Did any of them ever provoke the professours of Divinity in either of our Universities , to a publick Disputation , and was refused ? Are not their Writings and ours to be seen , and had in many Shops in London , Oxford , Cambridge , and other great Towns and Cities ? Have they not received our printed Answers to their printed Objections ? If they have , Why should this Author complain for want of fair Play ? Why should he unworthily tell the World , that we dare not suffer our Religion to undergo a fair Trial , for fear it should prove False ? No , we do not doubt the Truth of our Religion , nor the Ability of our Church to defend it ; but our Lord tells , False Prophets shall deceive many ; and St. Peter saith , They shall bring in damnable Doctrines ; and yet he tells us , Many shall follow their pernicious ways . These Texts do make us jealous that many weak , easie , and credulous Men may be corrupted by the Sophistry and Fallacies of Socinian Arguments , which , for that Reason should not be published . But , may our Author reply , and in effect he doth so , What danger can there be in publishing such Arguments , since , if they be false , we have great store of Divines able to confute them ? We have so , and bless God for it ; But what then ? Must we permit the Souls of Men to be poysoned , because we abound with Sovereign Antidotes ? Must we permit the Church our Mother , or her Sons who are our Brethren to receive Wounds in their Heads , because we have Balsam enough to Cure them ? We would take a better course than so , and follow the old Rule , venienti occurrite morbo , prevent the Poyson , and then we need not use any Antidotes ; prevent the Wound , and then there is no need of Plaisters ; so here , if we can , by a due Regulation of the Press , prevent the spreading of erroneous Doctrines , there will be no need of Confutations . But if Men of restless Spirits be still permitted to disturb the Peace of our Church , and stagger the Faith of weak Believers , by publishing Arguments , which only seem to be plausible , against the Fundamental Articles of our Creed , we shall be concerned to spend more time , and blot more Paper , in returning just Answers to them ; we must not quit the Field , so long as there are Enemies in it . And so I pass from this Paragraph to the next . SECT . XVI . 12. THis Paragraph begins thus ; It may be objected , saith he , ( and very justly , say we ) that by such a Latitude , People may be seduced into false Religions , or into Heresies and Schisms . The Truth hereof , this Author doth not deny ; but though it should be so , yet he insinuates , that there would be but very little or no Danger in it ; for , thus he tell us , If two Persons profess two different Religions , the one a True , the other a False one ; yet if they have been equally sincere in their Examination , they are equally in the way to Heaven . This Assertion , were it true , would be very comfortable to all sober Jews , Turks , and Pagans , who have been serious in examining the Grounds of their respective Religions ; and yet I cannot think them equally in the way to Heaven with all such Christians , as have done as much . And 't is easie to believe , that those Christians , who , after an impartial search into Scripture-Truths , do own the Divinity of Christ and the Holy Ghost as fundamental Articles of our Faith , are in a much fairer Capacity of Salvation , than our Socinians , who , after all their Examinations , embrace a Doctrine contrary to the Faith of the Catholick Church , even denying the Lord that bought them ; a Doctrine , which St. Peter stiles , Damnable . St. Paul tells us , There is one Faith , one true Religion , and no more ; and this one true Religion is the only right Path , which leads towards Heaven ; and he , who is mistaken in the Choice of his Religion , is like a Traveller , who , after all his enquiries , mistakes his way ; and if he continue under that mistake , he hath little hopes to attain his desired Journey 's end . But to justifie this strange Paradox , this Author subjoyns this Reason ; two such Persons , the one after a due examination , professing a true Religion ; the other a false one , are equally in the way to Heaven , because in following their Reason , they both have done what God requires . That 's his Argument , but there 's a fallacy in it ; for , doth not God require , and doth not Reason oblige us , in order to our Salvation , to obey one Command as well as another ? One Command is this , prove all things ; another immediately follows , hold fast that which is good . Now , if one Man obey the first of these Commands only , and another obey them both , they do not equally do what God requires , nor consequently are they equally in the way to Heaven . And this is the Case of two Persons , who , after an equal Examination , hold two different Religions , the one a True , and the other a False one ; the Obedience of the one is only , secundùm quid , he obeyeth but this single Command , prove all things ; but the other obeyeth this and that too , hold fast that which is good , which a False Religion can never be . And if so , How can two such Persons be in an equal Capacity of Salvation , except a wrong way do as directly lead to Heaven as the right one ? There is another Assertion in the same Paragraph , which I cannot pass over without some Reflections upon it , and 't is this ; The perverse holding of Religion ; i. e. taking it up on trust , whether it be true or false , is Heresie . This definition of Heresie is to me a new one , and repugnant to many old ones , which I have met with . It is true , the different Opinions of the old Philosophers , whether True or False , are indifferently stiled by Epiphanius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Heresies of the Philosophers . But in Matters of Religion , this word , Heresie , is very seldom , if ever , used in any Sense , but a bad one ; the Evangelist mentions the Sect , in the Greek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Heresie of the Pharisees and the Sadducees , an Expression , which doth no way commend them . Nor did the Jews intend the credit of the Christian Religion , when they called it , this Sect , or as it is in the Original , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Heresie . And as for the Pagans , many of them had as bad an Opinion of it , and stiled it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Atheistical Heresie ; so Eusebius . Sure it is , the word is now generally used in an ill Sense , and doth necessarily imply nothing else , but an unsoundness and tenacity of Opinion , about Matters of Religion ; accordingly the old Canon Law of the Greek Church defines an Heretick thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that is not right in his Judgment . The Council of Carthage describes them thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hereticks are they , who have wrong apprehensions about the Christian Faith. Tertullian , defines Heresie thus , quodcunque adversùs veritatem sapit , whatsoever makes against , not the Laws of God , but his Truth ; accordingly an Heretick , in the Language of Hesychius , is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one that chuseth some Opinion besides , or against the Truth . These Definitions of Ancient Divines inform us what their Thoughts were concerning Heresie ; namely , that it was nothing else but an Opinion held against some Truth . But this late Author is of another mind , for he tells us , That the taking up a Religion on trust , though the true one , is Heresie , and according as Men are more or less partial in examining , they are more or less heretical . But if this be so , then must the Nature and Essence of Truth depend on the bare act of Examination , which cannot be , because Truth will remain Truth , whether it be examined or not ; the strictest Examination doth not constitute Truth , but only makes it evident . Indeed he , who takes up a true Religion barely upon trust , may be to blame ; but his Fault is not Heresie , but Negligence and Disobedience ; 't is not , as Heresie is , an Errour in point of Judgment , but a Sin in point of Practice ; 't is not the Violation of a Doctrine , but the Transgression of a Command . So that whatever Title we may give such a Man , we cannot justly brand him with the Name of Heretick . But yet our Author , from these foregoing Premises , infers this as an Epiphonema , or granted Conclusion ; so that 't is not , what a Man professeth ; but , how , that justifieth or condemns him before God ; No. Is the what excluded ? And is the , how , all ? Suppose a Man profess the Religion of Mahomet with the greatest Devotion that can be , would not the what condemn him , or would the how excuse him ? Suppose a Jew with the highest Reverence should have offered up a Swine instead of a Lamb , would not the what , the matter of his Sacrifice , notwithstanding its exactest manner , have rendred it abominable ? The Truth is , God considers both the what and the how , the substance of his Worship , and its circumstances too ; and if so , Why doth this Man tell us , 't is not the what , but the how ? And now being wearied with pursuing this Author through so many impertinent Allegations against the Restraint of the Press , I shall take my leave of him when I have propounded two Arguments against that unlimited Liberty of the Press , for which he is so zealous an Advocate , and and that , I fear , upon an ill Design ; and my first Argument is this . 1. Since this unlimited Liberty of the Press would certainly be , as this Author himself doth not deny , an in-let to Schisms , Heresies , and a great variety of Opinions and Practices in Matters of Religion ; the allowance of it can never consist with that Command of God , contend earnestly for the Faith once delivered to the Saints . This Text supposeth that the true Faith , or which is all one , the true Religion , is but one ; and that for that one , we are to Contend , and that Earnestly too : Now , to allow an unlimited Liberty to the Press , which will open a wide Gap to introduce false Religions , is so far from a contending for the one true Faith , that it is indeed a contending against it ; and therefore such an allowance is a direct breach of this Command . 2. Since this unlimited Liberty of the Press would certainly prove an in-let to Schisms , Heresies , and false Religions , the allowance of it would be contradictory to the Judgment and Practice of the universal Church in all Ages . It is true , the Church of Christ in all Ages had not the use of a Press , but if the late Art of Printing , without any due Restraint should prove a means to introduce an inundation of Heresies ; the allowance of such a Liberty , and those numerous Errours , with which it would be attended , would be diametrically opposite to the Judgment and Practice of the Catholick Church from one Generation to another . Now , the Question which relates to the Case in hand , is this ; How did the Primitive Saints deal with those Men , who differed in Opinion from the received Doctrine of the Catholick Church ? They followed St. Paul's Rule , 2 Tim. 2. 25. In meekness instruct those that oppose themselves ; they did so , they used all gentle and rational means to reduce them ; but when this would not do , What course took they then ? Did they indulge them ? Did they give them an universal Liberty of Conscience ? Surely no ; and to prove this , three Things shall be shewed . First , That an unlimited Toleration of all Opinions and Practices in the Matters of Religion , is contrary to the Judgment and Practice of particular Learned Men in the Primitive Church . Tertullian , indeed tells us , Non Religionis est cogere Religionem , quae sponte-suscipi debeat , non vi ; the owning of any Religion ought to be free , not forced ; and 't is best , that it should be so ; but lest this Expression should be made use of , as Pamelius words it , ad sectarum licentiam , as a License to Hereticks ; the same Tertullian saith elsewhere , ad officium Haereticos compelli , non inlici dignum est ; it is fit the Hereticks should be compelled , not allured , to do what becomes them . St. Hierom saith of Heresie , scintilla statim , ut apparuerit , extinguenda est , the very first spark of it should not be cherished , but extinguished ; and how far he was from countenancing ill Opinions , is evident from his Epistle to Riparius , where he calleth his opposing the Heresies of those times , Christi bellum , the War of Christ . And Fevardentius tells us , Gloriatur Hieronymus se haereticis nunquam pepercisse , St. Hierom glorieth , that he never spared any Hereticks . That great Man St. Austin , who was very tender of punishing Men for their Opinions , did yet write several Epistles to the Governours of several Provinces , which bear this Inscription , De moderatè coercendis Haereticis , wherein he doth beseech them to Restrain Hereticks , not by Capital Punishments , but by some gentler Corrections . That Sentence , which Dulcitius pronounced against the Donatists , St. Austin thought too severe , and so do we ; noveritis vos debitae morti dandos , know that ye must die , as ye deserve ; such sanguinary Courses are very improper means to reduce Hereticks ; they are inconsistent with our Lord's Designs , and cannot be reconciled to that Command of his , Compel them to come in , that my house may be filled ; the Compulsion , here required , must be such , as tends to recover Men , not to destroy them ; and certainly to send them out of the World by bloody Laws , were a strange way of bringing them into the Church . That Expression of St. Paul will never warrant such a course , Galathians 5. 12. I would they were even cut off , which trouble you . He doth not wish they were killed with the Sword , but only cut off from the Church by Excommunication . But although sanguinary Laws may not be executed , unless it be in case of professed Atheism , gross Idolatry , or downright Blasphemy , yet for the restraint of other Opinions and Practices , which corrupt the Doctrine , and disturb the Peace of the Catholick Church , some gentler Punishments have been used , and in St. Austin's Judgment , still ought to be . In short , all those Learned and Pious Men , who were so renowned in former Ages , Athanasius , great St. Basil , Irenaeus , and many others , have declared to all succeeding Generations , that they did not approve of a general Toleration of all Opinions and Practices in the Matters of Religion . For , why else did they write so vehemently against the ill Opinions of Arius , Eutyches , Nestorius , and other Hereticks , concerning whom Cyril of Jerusalem gave every Orthodox Christian this Advice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , abhor them , avoid them , do not so much as once salute them ; so he . 2. 'T is certain that an universal Liberty of Conscience , an unlimited Toleration of all Opinions and Practices in the Matters of Religion , is directly contrary to the Decrees and Canons of antient Councils , and that we may see in a few Instances ; as , 1. The Decrees and Canons of Councils did not leave Men to the Liberty of their own Consciences , as to the use of both the Sacraments . The Council of Carthage established this Canon in reference to Baptism , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whosoever demeth that little Infants , newly born , ought to be baptised , let him be accursed , or excommunicated . And as to the other blessed Sacrament , there is a Canon , ascribed to the Apostles themselves , which runs thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All Christians , who come to the Publick Assemblies , and there hear the Scriptures ; but stay not to receive the Holy Communion , ought to be Excommucated , and so thought the Council of Antioch : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They , who turn their Backs upon the Holy Communion , ought to be cast out of the Church . And the Council of Sardica , as Zonaras tells us , did , by a Canon of theirs , Excommunicate all Persons , who abstained from the Holy Sacrament : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for three Lords Days together . 2. The Decrees and Canons of Councils did not leave Men to the liberty of their own Consciences , as to the observation of the Lords day . Concerning this the Council of Laodicea thus Decreed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no Christian ought to act like a Jew ; and rest upon the Saturday ; but to prefer our Lords days , and rest in them ; and as for such as should transgress this Canon , the Council passed this Sentence upon them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let them be accursed of Christ : nor was it left as a thing Arbitrary for Men commonly to Fast upon the Sunday , if a Clergy-man did it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ let him be deposed or degraded ; if a Lay-man did it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , let him be Excommunicated ; so say the Apostles Canons . 3. The Decrees and Canons of Councils did not leave Men to the liberty of their own Consciences , as to the use of Publick Churches , and the frequenting of Sacred Assemblies held therein . The Heretick Eustathius , in the fourth Century , despising Publick Churches , taught his Followers to Pray and perform other Acts of Divine Service in private Conventicles . Against this Practice the Council of Gangra Established their Canons . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. If any Man teach , that the Church and Solemn Assemblies met therein , are to be despised , and if any Man shall set up Private meetings for the Worship of God without Licence from his Bishop , let him be accursed . These Canons , and many more to the like effect , are undeniable Evidences , that the Councils of the Primitive Church were far enough from being favourers of a general Toleration of all Opinions and Practices in Matters of Religion . 3. 'T is certain that an Universal Toleration of all Opinions and Practices in matters of Religion is contrary to the Judgment and Practice even of the Roman Church itself . What their judgment is in this case , we are informed from the Learned Men of their Communion ; Lorinus , one of their Jesuites , intimates his Opinion , as well as his Authors , when he saith , Haereticos rectè Clemens exterminandos praecipit : Clemens did justly command Hereticks to be rooted out . Thomas Aquinas , their angelical Doctor , delivers his Opinion concerning Hereticks very roundly thus ; Non solùm ab Ecclesia per Excommunicationem separandos , sed etiam per mortem à mundo excludendos ; Hereticks deserve not only to be excluded from the Church by Excommunication ; but also from the World by Death . Bellarmine , their most illustrious Cardinal , spends a whole Chapter in proving , that Hereticks , posse ac deberi temporalibus poenis , atque etiam ipsa morte mulctari ; that incorrigeable Hereticks not only may , but must , suffer Temporal Punishments , yea and Death itself . But there is no Man , that speaks more fully to this , than Maldonate , another Jesuite , who expresly saith , Comburendi tanquam proditores , & transfugae discedentes Haeretici : Hereticks , who depart from the Church , are to be burnt , as so many Traitours and Renegadoes . And whom he means by these Hereticks , he elsewhere tells us , Calvinistos & Lutheranos Haereticos esse quis non videt ? nullus nunquam Haereticus fuit , nullus Haereticus esse potest , si illi Haeretici non sunt : who doth not know , that Calvinists and Lutherans , Protestants of both Denominations , are Hereticks ? If they are not , no Man ever was , nor can be , such ; 'T is boldly spoken , but never was , never will be prov'd . And 't is worth our Observation , that the same Jesuit hath left the Kings of the Christian Church this advice ; Admoneo non licere illis istas , quas vocant , Conscientiae libertates nimiùm nostro tempore usitatas Haereticis dare . I put Princes in mind , that it is not lawful for any of them to grant Hereticks , i. e. Protestants , any Liberty of Conscience , of which he complains as a thing too often done . These instances are enough to teach us what are the Principles of the Roman Church , whereunto their Practice hath been so sutable that it may be a matter of dispute , whether Rome Pagan , or Rome Papal hath shed the greater quantity of Christian blood . And certainly , their Persecuting , Impopoverishing , Imprisoning , Tormenting , Banishing , and Massacring so many Thousands , in England , Scotland , Ireland , France , and other places , barely upon the score of Religion , are very sorry Arguments , that they do really like any Toleration , what Hand so ever the Men of that Religion may have in ours . 4. 'T is certain that an unlimited Toleration of all Opinions and Practices in the matters of Religion is directly contrary to the Commands and Edicts of good Kings both in the Jewish and Christian Church . 1. The good Kings of Israel and Judah did not permit all their Subjects to do , what they pleased , in the matters of their Religion . We cannot doubt , but there were in those days many Men of erroneous Judgments , who thought they did well , when they Worshipped God by an Image . St. Paul mentions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Conscience of the Idol , i. e. a false Opinion , that there was some thing of Divinity in it , and accordingly did such Men Sacrifice to it . But was this Opinion and Practice allowed by any of their religious Kings , because it was sutable to the mistaken Consciences of some of their Subjects ? did Hezekiah , did Josiah , nay did Jehu , grant a Publick Indulgence for the Worship of Idols , because many both Laicks and Priests were for it ? It was so far from this , that , although a great number of their Subjects were too much inclined , and had been too long accustomed to it , they took care to root it out . 2. Nor was such an Universal Tolleration of all Religions ever known in former Ages in the Christian Church , since the Religion of Christ was own'd by Kings and Emperors . It s true , Socrates tells us , that the good Emperor Theodosius did bear with the Novatians , but he bore with none besides ; what he said to Demophilus , an Arrian Bishop , we have from the same Historian . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I command thee to quit the Christian Churches . 'T is also true , that the good Emperor Constantine the Great did once sign a Royal Edict for such a Toleration , the sum of which is thus Recorded by Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. Let us give both to the Christians and to all others the free Choice of their Religion . And hereunto he added this Charge ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Let no Man disturb his Neighbour in point of Religion , but let every one do as his Soul desires . This , indeed was Constantine's Act , and a wise Act it was , and all that could then be done , considering in what Circumstances he then stood ; for , Constantine and Licinius were then Co-Emperors ; Constantine favoured the Christian Religion , Licinius favoured the Pagan Worship : Heathenism was the Religion then Established by Law , Christianity was under Hatches ; the Pagan Religion did not need a Toleration , the Christian did . In such a juncture of time as this , it was very worthily done of Constantine to get the consent of his Colleague Licinius to a General Toleration of all Religions , that so the Christian might be Comprehended in it ; and such a present Toleration did he procure in order to a future Establishment of the Christian Faith. And that this was indeed his present Design is Evident from what he afterwards did ; for , when he became the sole Emperor , and was well settled in the Throne , he made it his great business to suppress all false Religions , and Establish that of Christ ; Eusebius tells us , that there was sent out by him a Law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Restraining the abominable Idolatries , that had hitherto been practised in Cities and Countries ; and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Law Commanded that none should dare to set up any Images . The same Historian saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by his Command the Gates of Idol Temples were shut up : Nay ▪ another Historian tells us that he did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quite pluck down the Temples of Venus . And as he had no kindness for any ill Religions without the Christian Church , so did he give no Countenance to any Sects and ill Opinions , which arose within it . That he Banished Arius , though Baronius denies it , we have the Authority of Sozomen , who saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arius was called back from Banishment not long after the Council of Nice : and how he dealt with other Hereticks , the same Historian informs us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By a Law he Commanded that the Oratories of Hereticks should be took from them , and that they should hold no Assemblies either in Publick or Private places ▪ And as this good ▪ Emperor took care to root out all false Worship , and to suppress ill Opinions , so did he by his Royal Authority promote the true Service of God. To that end , he set forth a Law for the observation of the Lords day . So Eusebius tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or as the same Historian saith in another place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He Exhorted , nay , by a Law he required the universality of his Subjects to cease from all their worldly business upon the Lord's daies , that therein they might attend the Exercises of Religion . Certainly these and the like proceedings of his are infallible Evidences , that although this good Emperor did once , in Christian Policy , and for an excellent end , Sign a Royal Edict for a General Toleration of all Religions ; yet , when it might be otherwise , he did not like it . This Example of Constantine was followed by succeeding ▪ Emperors , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Justinian ; we Condemn every Heresie , and lest the Books of Hereticks should transmit their ill Opinions to Posterity , Theodosius and Valentinian did Command by a Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that their Writings should be cast into the Flames . We Read , that they were debarred from the common Priviledges of Orthodox Christians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Civil Law , and it instances in several particulars , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We decree that Hereticks shall be uncapable of any Publick Imployment , whether Military or Civil ; nor might they be admitted as Witnesses in their Courts of Judicature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let not an Heretick's Testimony be received against an Orthodox Christian : nay more , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ No Heretick shall Inherit the Estate of his Father . In short , we find Hereticks Deposed , Degraded , Banished , and sometimes Fined ; Witness that Law of Theodosius , mentioned by the Council of Carthage , which Enacted , that in some Cases , Hereticks should pay , as the Canon words it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ten Pounds of Gold. Now , we do not Write this with any design to encourage the Governours of our Church or State to exercise any Severity towards our sober and peaceable Dissenters , who differ from us only in the Circumstantials of our Religion ; but we mention these things to confirm our present Argument ; and to shew , that our present unlimited Toleration of all Opinions and Practices in Matters of Religion , is quite contrary to the Judgment , Usages , and Laws of the Antient Church , who punished such as held and taught Heterodox Opinions , and would not be otherwise reclaimed . 5. 'T is certain that an unlimited Toleration of all Opinions and Practices in Matters of Religion is directly contrary to the Divine Law , to the Will of God revealed in his written Word . The Jewish Church was never permitted to teach and do , what they pleased , about the things of God ; they were not allowed to serve their Maker , as they Listed ; they were obliged to Sacrifice when , where , and what they were Commanded . It was not left to them , as a matter of Choice , whether they would Circumcise their Infants , or not ; no , the Law was this , the Uncircumcised Man child shall be cut off . Nor were they left to their own Liberty , whether they would come to Jerusalem to eat the Passover , or not ; no , the Text saith of good Josiah , The King commanded all the people , saying , keep the Passover . We do not find any indulgence in matters of Religion granted to the Jewish Church by Almighty God , or any of their good Kings . And as there is no such thing to be found in the Law or the Prophets ; so there is very little or nothing to be met with in the whole Gospel , that gives any Countenance to such a Practice ; the main place , which seems to look that way , is in the Parable of the Tares ; of which 't is said , Let them grow until the Harvest , what means our Lord by this ? Is it indeed his pleasure , that ill Men , and ill Opinions , should be indulged and countenanced in his Church ? St. Chrysostom gives us another Interpretation of our Saviour's words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Lord doth here forbid us to kill and slay ▪ Hereticks ; but is there no difference betwixt a Sword and a Rod ? Is a Bridle and a Halter the same thing ? The Heretick must not be destroyed , but may he not be restrain'd ? St. Chrysostom answers thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Lord doth not here forbid to curb Hereticks , to stop their Mouths , to check their boldness , dissolve their Conventicles , &c. as he goeth on . Of the same mind was St. Paul , who saith , Their Mouths must be stopped ; but how can that be done , if there may be no Penal Laws ? And if an Universal Liberty of Conscience in Opinion and Practice about matters of Religion be indeed agreeable to the Gospel of Christ , what meant St. Paul by that demand of his , Shall I come to you with a Rod ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , shall I bring a Rod to whip and scourge you ? So St. Chrysostom . And since St. Paul , who well knew the Mind of Christ , did , upon just occasion , make use of his Apostolical Rod to punish , not only Immoralities in Life , but Errors in Judgment too ; we may thence infer , that an unlimited Toleration of all Opinions in Matters of Religion hath no manner of Countenance from the Law of Christ ; we read , that St. Paul made use of this Rod , to strike Elymas blind ; and why he did so , that Expression intimates , Wilt thou not cease to pervert the right ways of the Lord ? It was for his opposing the Gospel , and that in all probability arose from the Error of his Judgment . But the Case is yet more plain in the Example of Hymenaeus and Alexander , of whom St. Paul saith , I have delivered them to Satan ; a severe Punishment , surè futuri judicii praejudicium , 't is a fore ▪ stalling the dreadful Judgment of God. So Tertullian . But why did St. Paul inflict it ? He gives this Reason , Concerning faith they have made shipwrack ; or as he elsewhere expresseth it , They have erred concerning the Truth . It was for their ill Opinion about one Article of our Creed . These Instances are enough to shew that a Toleration of all Opinions and Practices in Matters of Religion was never thought to be lawful , and consequently such an unlimited Liberty of the Press , as tends to bring in , and spread Errors and Heresies , ought not to be allowed . And now I shall take my leave of my Reader , when I have admonished him , that in all this Discourse , I plead for the Regulation of the Press , as to such Books only , as concern Morality , Faith , and Religious Worship , of which , our Learned Ecclesiastical Governours are the most proper Judges . But as to Policy and State Affairs , they fall under the Cognizance of the Civil Magistrate , whose Province it is , and whose Care it should be , to prevent the publishing of all such Pamphlets as tend to promote popular Tumults , Sedition , Treason , and Rebellion . And had this been carefully done some Years ago , it might have happily prevented those dreadful Confusions , under which our Church and State now do , and still are too like to groan . Farewel . FINIS . BOOKS printed for Richard Sare at Grays-Inn Gate in Holborn . THE Fables of Aesop , with Morals and Reflections . Fol. Erasmus Colloquies , in English Octavo . Quevedo's Visions . Octavo . These Three by Sir Roger L'Estrange . The Genuine Epistles of St. Barnabas , St. Ignatius , St. Clement , St. Polycarp , the Shepherd of Hermas , &c. translated and published in English . Octavo . A Practical Discourse concerning Swearing . Octavo . The Authority of Christian Princes over Ecclesiastical Synods , in Answer to a Letter to a Convocation Man. Octavo . Sermons upon several Occasions . Quarto . These by Dr. Wake . Epictetus's Morals with Simplicius's Comment . Octavo . A Sermon preached upon the Death of the Queen . Both by Mr. George Stanhope . The Doctrine of a God and Providence vindicated and asserted . Octavo . Discourses on several Divine Subjects . Octavo . These Two by Thomas Gregory Lecturer of Fulham . Dr. Gregory's Divine Antidote , in Answer to an heretical Pamphlet , entitled , An End to the Socinian Controversy . Octav. Compleat sets consisting of 8 Volumes of Letters , writ by a Turkish Spy , who lived 45 Years at Paris undiscovered , giving an Account of the principal Affairs of Europe . Twelves . Human Prudence , or the Art by which a Man may raise himself and Fortune to Grandeur . Twelves . Moral Maxims and Reflections ; written in French by the Duke of Roachfoucault , now Englished . Twelves . The Art both of Writing and Judging of History , with Reflections upon antient and modern Historians . Twelves . An Essay upon Reason , by Sir George Mackenzie . Twelves . Death made Comfortable , or the way to die well , by Mr. Kettlewell . Twelves . The Parson's Counsellor , or the Law of Tythes ; by Sir Simon Degg . Octavo . The unlawfulness of Bonds of Resignation . Octavo . An Answer to all the Excuses and Pretences which Men ordinarily make for their not coming to the Holy Sacrament , Octavo . Price 3 d. By a Divine of the Church of England . Remarks on a Book , entitled , Prince Arthur , an Heroic Poem ; by Mr. Dennis . Octavo . Fortune in her Wits ; or , the Hour of all Men : written in Spanish by Don Fran de Quevedo , translated into English . Octav. Price 1 s. 6 d. A Gentleman's Religion in Three Parts ; the first contains the Principles of Natural Religion ; the second and third , the Doctrines of Christianity , both as to Faith and Practice , with an Appendix , wherein it is proved , that nothing contrary to our Reason , can possibly be the object of our Belief ; but that it is no just Exception against some of the Doctrines of Christianity that they are above our Reason . Twelves . Examen de Ingenios , or the Trial of Wits ; discovering the great difference of Wits among Men , and what sort of Learning suits best with each Genius ; published originally in Spanish by Dr. Juan Huartes , and made English from the most Correct Edition , by Mr. Bellamy ; useful for all Fathers , Masters , Tutors , &c A Compleat List of the Royal Navy . Notes, typically marginal, from the original text Notes for div A42050-e150 Prov. xx . ●● . Matth. vi . 2● . Rom. i. 21. ●rig . adv . Celsus , l. 5. ● . 24. Joh. viii . 12. Matt. v. 14. Notes for div A42050-e1190 Tit. i. 11. Notes for div A42050-e2360 1 Thess . v. 21. 1 Joh ▪ iv . 1. Notes for div A42050-e3140 Jam. i. 18. 2 Pet. iii. 1 Ep. 3. T. 2. ● Orig. in laz T. 1. p. 244 In Mat. Ho● 1. p. 5. Iren ▪ l. 2. c ● Notes for div A42050-e4390 ● Thess . v. 11. Joh. iii. 11. 1 Joh. iii ▪ 9. Tit. i. 11. Tit. iii. 10. 2 Tim. ii . 17. Notes for div A42050-e5170 Mal. ii . 7. ●h . v. 39. ●uke x. 26. ●att . xxii . 29. ●sal . cx . 1. Notes for div A42050-e6590 Matth. vii . 1● 2 Tim. iii. 6 ▪ 2 Tim. ii . 18 Tit. i. 11. Notes for div A42050-e7290 Matth. xxiv . ● 2 Pet. ii . 1 ▪ Notes for div A42050-e8600 Matth v. 11. Act. xiii 45 ▪ Ps . cxxxix . 20. Matt. xxiv . 1 2 Pet. ii . 2. Notes for div A42050-e9600 Pet. ii . 2. ●phes . iv . 54 Epiph. Haer. 8. ●●seb . Hist . ● . c. 18. ●ll . Constitut . ●t . 12 . ●nc . Carthag . ●n . 25 . ●ertull . de ●irg . Velandis . Jude 3. Tertull. ad Scapulam . Pamel . in Locum . Tertull. in Scorp . Hieroymus ● Gal. 5. 9. Fevard . in renaei Praefa August . in E 61. Luk. xiv . 23. ●yril . Hierosol . ●atech . 6. ●ono . Carthag . ●ant . 122. Apost . Can. Conc. Antioc Can. 2. Conc. Laod. Can. ●9 . Apost . Can. 66. Conc. Gangz . Can. 5. & 6. Lorinus in Act. 10. v. 30. Aqu. 2. 2. qu. 11. Art. 3. Maldonat . in Luc. 9. v. 55. Maldonat . in Matth. 13. v. 26. Maldonat . in Matth. c. 13. 26. Cor. viii ▪ 7. Socr. l. 5. c. 7. Eus . Hist . l. 10. cap. 5. Eus . de Vit. Const . l. 2. c. 56. Euseb . de vita Const . l. 2. c. 45. Euseb . de vita Const . l. 4 , c. 23. Socr. l. 1. c. 18. Soz. l. 2. c. 16. Soz. l. 2. c , 32. Eus . de vita Const . l. 4. c. 18 , Justin . in Ep , de fide Orthodoxa . Balsam . in Coll. Const . Ex l. 1. Co● . Blastaris Synt ▪ lit . A. Blast . Syntag. Alphab . lit . A. Idem ibid. Concil . Carth. Can. 96. Matth. 13. 30. Chrysost . in locum . Tit. 1. 11. 1 Cor. 4. 21 , Chrysost . in . locum . Act. viii . 10. 1 Tim. i. 20. 1 Tim. i. 19. 2 Tim. ii . 18. 
A47914	----	A seasonable memorial in some historical notes upon the liberties of the presse and pulpit with the effects of popular petitions, tumults, associations, impostures, and disaffected common councils : to all good subjects and true Protestants. L'Estrange, Roger, Sir, 1616-1704. 1680 Approx. 112 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A47914 Wing L1301 ESTC R14590 12939681 ocm 12939681 95840 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47914) Transcribed from: (Early English Books Online ; image set 95840) Images scanned from microfilm: (Early English books, 1641-1700 ; 388:12) A seasonable memorial in some historical notes upon the liberties of the presse and pulpit with the effects of popular petitions, tumults, associations, impostures, and disaffected common councils : to all good subjects and true Protestants. L'Estrange, Roger, Sir, 1616-1704. [2], 37, [1] p. Printed for Henry Brome ..., London : 1680. Attributed to Roger L'Estrange. Cf. DNB. Errata on p. [1] at end. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Freedom of speech -- England. Freedom of the press -- England. Great Britain -- Politics and government -- 1660-1688. 2003-11 TCP Assigned for keying and markup 2003-12 Apex CoVantage Keyed and coded from ProQuest page images 2004-11 Melanie Sanders Sampled and proofread 2004-11 Melanie Sanders Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A SEASONABLE MEMORIAL IN SOME HISTORICAL NOTES UPON THE LIBERTIES OF THE PRESSE and PULPIT : WITH THE Effects of Popular Petitions , Tumults , Associations , Impostures , and Disaffected Common ▪ Councils . To all Good Subjects and True Protestants . LONDON , Printed for Henry Brome at the Gun in S. Pauls Church-yard , 1680 , A Seasonable MEMORIAL , &c. THis Title may perhaps give the Reader an expectation , if not a Curiosity to hear more then the Authour is willing to tell him : For it is his intent , only to expose the Mistery of the Contrivance , of our late Troubles , without the names of the Persons ; and to shew that the great work of Destroying three Kingdoms was only the Project , and Influence of a Private Cabal : and that the Rebellion it self was excited and carry'd on by the Force , rather of an Imposcure then of a Confederacy ; The Generality of the people , being powerfully , and artificially Possess'd by the pretended Patrons of our Religious , and Civill Liberties , that Popery and Arbitrary Power were breaking in upon us , and the design promoted by the Interest of a Court-Faction ; It could not chuse but create in them the tenderest affection imaginable for the one Party , and as violent a Detestation for the other : Especially considering that the Person and Authority of the King were as yet Sacred ; and uot any man open'd his Mouth , but for his Honour , and safety ; the Purity of the Gospel , and the Peace of the Kingdome . For such was the Reverence the Nation had , at that time , for the King , and the Law , that the least word against the Government had spoyl'd all . This Double-refining spirit came into the World , even with the Reformation it self ; when by flying from one Extreme to another , it left the Truth in the middle ; which Calvin himself rakes notice of in a Letter to the Protector ( in Ed. 6. ) There are two sorts of Seditious men ( says he , speaking of the Papists and the Puritans ) and against both these must the sword be drawn ; For they oppose the King , and God himself . It was the same Spirit that mov'd the Distemper afterward at Frankfort ; and the same still , that made such havock in Scotland ; and flew in the face of Q. Eliz. her Parliaments and Councill : till she was forced to suppress it by Severity and Rigour . Her successor King James , after a long Persecution in Scotland , and a fresh attempt upon him at Hampton Court , by the same Faction : took them up roundly , once for all , and so past the rest of his days in some measure of quiet . But the Plot succeeded better under King Charles ; when taking advantage of his Majesties necessitys , with the Infinite goodness of his Nature , that made him apt to believe the best of all men , and a Popular mixture in the House of Commons , that was still ready for their turn , they pursu'd him with Remonstra●ce upon Remonstrance , through four Parliaments ; and at last by the help of the Act for the continuance of the Parliament , Tumult● , and that Execrable Libel of Dec. 15. 1641. Entitled , A Remonstrance of the State of the Kingdome , they accomplished their ends , under ehe Countenance of the Fifth . By what steps , and Methods they gained their Poynt , comes now to be consider'd . Their first advance toward a Sedition , was the introducing of a Schism ; by distinguishing themselves , under the Name of the Godly Party , from the rest of the Nation : which they found to be the safest way of approach , and the most plausible expedient . To this end they brought in Lecturers over the Heads of Parochial Ministers ; whose maintenance being dependent upon the Faction , made them wholly at the devotion of their Patrons . They had their Emissaries also in all Corporations , and Populous parts of the Kingdom , that were appointed as Feoffees , to deal for Impropriations , under the charitable pretext of making a better Provision for the Ministry . And these were men of publick business in the World , as Clergy-men , Lawyers , &c. well known , and made famous for their Zeal , by the Reputation of so pious an Undertaking . By this project they advanced considerable Sums of Money ; but the Incumbents little the better for it : For either it stuck to the Feoffees fingers , or it was applyed to other uses ; and with the Tithe of a Parsonage in one place , a Lecture was set up in another . After the Choice of fit Instruments ; their next work was to secure them from any trouble of Church-Censures : To which end , they bought some Headship or other in an University , for some Eminent man of their own way , for the training up of Novices in their Discipline . And then they had a kind of a Practical Seminary at St. Antholines in London ; where their Disciples were in a manner , upon a Probation , for Abilities , and Affections : and out of this Nursery they furnish'd most of their New-bought Impropriations . These young Emissaries of theirs had their Salary , and were subordinate to a Classis or Clero-Laicall Consistory , to be transplanted at their pleasure . And yet this Consistory did not so strictly confine themselves to their Own Members ; but upon Letters Testimonial from the Patriarchs of the Party , that such or such a man was fit for their turn ; or had given proof of his fidelity to the Cause , by undergoing some sentence for contemning the Orders of the Church , and persisting Obstinately in that disobedience : to such a man , ( I say ) in such a Case , they commonly allow'd a Preference . And the better to avoid the danger of the Spiritual Courts , they made it their business to provide Commissaries of their Own Leaven , where they had any special Plantation . And Lastly , to make sure of their Agents , that they should not fall off when they had serv'd their own turns , they kept them only as Pentioners at pleasure , and liable to be turn'd out at any time , either if they cool'd in the Holy Cause , or fail'd of Preaching according to the direction of the Conclave . Let it be noted here by the by , that the design and mischief of those Lecturers , when they could nor so well Congregate in Private Meetings , is , in our days , supply'd , if not outdone , by a greater number of Conventicles ; to the very same Intent ; and God grant it prove not with the like effect . They were as yet but upon the Preparatory to the great work of their Thorough Reformation ; which in plain English was the Dissolution of the Government . So that the Pulpits had nothing more to do at present , then to dispose and accommodate the Humours and Affections of the People . The Common Subject of the Pulpit ( and they all sung the same Song ) was First to irritate the Multitude against Popery : which had been well enough , if they had not , Secondly , by sly Insinuations , under the Notion of Arminianism , intimated the Church of England to be leaning that way . By this Artifice the People were quickly brought into a dislike of the English Communion ; and by degrees into as fierce an Aversion to the One Church , as to the Other . Now whatsoever the Government Lost , the Faction Gain'd : And those Pedantique Levites , that brought so many dreadfull Judgments upon this Nation themselves ; were by the Credulous , Tumultuary Rabble cry'd up and Idolized , as the very Moses's that stood in the Gap to avert them . Having by this means render'd the Government Odious , and given some credit to the Schism ; their next Instruction was , to make Proclamation of the Numbers , the quality and the sobriety of the Persons aggriev'd ; to possesse the one side with a confidence , and the other with an apprehension of their strength ! Thousands of Souls ready to Famish , ( they cry ) for want of the Bread of Life . How many Insufficient negligent and scandalous Pastors ? How many Congregations destitute of able , Faithfull Teachers ; Preaching in season and out of season , and labouring in the Word ? Alas ! they dare not consent to any Addition to , or Diminution of Christs Worship , or to the Use of the Inventions of Men , in Gods Service . They desire only the Freedom that Christ and his Apostles have left unto the Churches ; and to serve God according to the Example of the best Reformed Churches abroad . This is the Case of Thousands of the upright of the Land. Let it be understood , that the Press all this while kept pace with the Pulpit ; only now and then there started out a Party upon the Forelorn , to make Discoveries , and try the Temper of the Government . Some scap'd , and others were taken , and censur'd ; as Leighton , Burton , Prin , and Bastwick , who only shewed themselves inconsiderately before their Friends were ready to Second them . We shall see now how they changed their stile with their Condition ; and how their boldness encreased with their Interest . Their grievances at first , were only a dark and a doubtfull Prospect of Popery , and Popish Innovations afar off ; and an anxiety of thought for the calamities that were coming upon Gods People through the corruptions of the Times . But success opening their Eyes , they are coming now to discover more and more Popery nearer hand : They find the Church-men to be Popishly affected ; the Liturgy to be no other then an English Mass-Book ; the Hierarchy it self and all the Courts , and Officers depending upon it , to be directly Anti-Christian : They charge his Majesty to be Popishly affected , and all that will not renounce him , to be either flat Papists or Worse , imposing Protestations , Covenants , Engagements of Confederacy against both King and Church ; and Oaths of Abjuration : as the Tests of a Loyall Protestant : passing an Anathema upon any man that interposes betwixt their malice , and their Soveraign : They prostitute the Sacred Function for Mony ; they suck the blood of Widdows and of Orphans ; By violence taking possession of Eighty five Livings at one clap , out of Ninety seaven , within the Walls of London ; exposing so many Reverend , and Loyal Divines with their Families , to the wide World to beg their Bread : They Preach the People into Murther , Sacriledge , and Rebellion , they pursue a most gracious Prince to the Scaffold ; they animate the Regicides , calling that Execrable Villany an Act of Publick Justice , and Entitling the Holy Ghost to the Treason . If this General recital of the Rise and Progress of their Actings be true ; the Reader has here before him the Issue , and the drift of their pretended Scruples , the Exposition of their Protestations , Covenants , and Designs : wherein it cannot but be observ'd how their Consciences widen'd with their Interests : And this may serve to satisfy any man , whither People are then a going , when they come to tread in the same steps . But however , for a further support to the credit of this Memorial , we shall now subjoyn some undeniable Evidences of the whole matter , out of their Own words and Writings : where we shall finde Mr. Hookers saying made good , in the Preface to his Ecclesiastieal Polity . What other sequel ( says he ) can any wise man imagine but this ; that having First resolved that attempts for Discipline without Superi ours are Lawfull , it will fellow in the next place to be disputed what may be attempted against Superiours . But now to our Proofs , which we shall give you from Point to Point , and from the very ●abbies of the Schism . First , As to the CHURCH . Gods people ( says Burton ) lie under Bondage of Conscience in point of Liturgy . 2dly , In bondage of Conscience under Ceremonies . 3dly . Of Conscience under Discipline . 4ly . Of Conscience under Government . How the Presence and Preaching of Christ did scorch and blast those Cathedrall Priests , that Unhallowed Generation of Scribes and Phariees ! Prelacy and Prelaticall Clergy ; Priests and Jesuits ; Ceremonys and Service-Book ; Star-Chamber and High Commission-Court , were mighty Impediments in the way of Reformation . The Scots were necessitated to take up Arms for their just Defence against Anti-Christ , and the Popish Priests . Now to the LITURGY . The Service of the Church of England is now so dressed , that if a Pope should come and see it , he would Claim it as his own . And again , what credit is this to our Church , to have such a Form of Publique Worship , as Papists may without offence Joyn with us in ? This we have from the Sm●ymnuans themselves , E. Cal. and Stephen Marshall being part of the Club. Now ( says Bishop Hall ) If the Devil confess Christ to be the Son of God , shall I disclaim the Truth because it passeth through a damned mouth ? And what did they give us , in exchange for this Form of Publique worship , but a Directory without either the Decalogue , or a Creed in 't ? Let not the pretence of Peace and Unity cool your Fervour , or make you spare to oppose your selves unto those Idle and Idolized Ceremonies , against which we dispute . Their next fling is at the HIERARCHY it self . The ●lastring , or palliating of these Rotten Members , [ Bishops ] will be a greater dishonour to the Nation , and Church , then their cutting off ; and the Personall Acts of these Sons of Belial being connived at , become National sins . The Roman Emperors wasted the Saints in Ten several Persecutions , but all these were nothing in Comparison of this destroyer . All their Loyns are not so heavy as the little finger of Antichrist . The Prelacy of England which we swore to extirpate , was that very same Fabrick and mode of Ecclesiasticall Regiment , that is in the Antichristian World. And again ; As thy Sword Prelacy hath made many Women Childlesse , many a faithfull Minister Peoplelesse , so thy Mother Papacy , shall be made Childlesse among Harlots : your Diocesses , Bishoplesse , and your Sees Lordlesse . Pag. 51. Carry on the work still ; leave not a Ragg that belongs to Popery : Lay not a bit of the Lords building , with any thing that belongs to Anti-Christ , but away with it Root and Branch , Head and Tail , till you can say , now is Christ set upon his Throne . Were they not English Prelates that conspired to sell their Brethren into Romish slavery ? 'T is not partial Reformation , and Execution of Justice upon some Offenders will afford us help , except those in Authority extirpate all Achans with Babylonish Garments ; and Orders , Ceremonies , Gestures , be rooted out from amongstus . Trouble they will bring upon us for the time to come , if they be not now cut off , Pag. 36. As to the KING and his PARTY , what a sad thing is it , my Brethren , to see our King in the head of an Army of Babylonians , refusing as it were to be called the King of England , Scotland , Ireland , and chusing rather to be called the King of Babylon . Those that made their Peace with the King at Oxford , were Judases of England ; and it were just with God to give them their Portion with Judas . Here follows next , their Opinion of the COVENANT . The walls of Jerico have fall'n flat before it ; the Dagon of the Bishops Service-Book brake its neck before this Ark of the Covenant , Prelacy , and Prerogative have bow'd down , and given up the Ghost at its feet . Take the Covenant , and you take Babilon : the Towers of Babilon , and her Seaven Hills shall move . — It is the Shiboleth to distinguish Ephramites from Gileadites . Pag. 27. Not only is that Covenant which God hath made wi●h Us , founded upon the Blood of Christ , but that also which we make with God , Pag. 33. See now the TENDERNESS of these men of tender Consciences . Whensoever you shall behold the hand of God in the fall of Babilon ; say , True here is a Babilonish Priest crying 〈◊〉 alas ! alas ! my Living ; I have Wife and Children to maintain . Ay , but all this is to perform the Judgement of the Lord. Pag. 13. Though as Little ones they call for pity , yet as Babilonish they call for Justice , even to Blood. pag. 11. We are now entring upon the State of the WAR ; wherein you will finde in the first place who sounded the Trumpet to it . To you of the Honourable House , Up , for the Matter belongs to you . We even all the GODLY MINISTERS of the Country will be with you . The First Enginiers that batter'd this great Wall of Babilon , who were they but the poorer , and meaner sort of People , that at the First joyn'd with the Ministers to raise the Building of Reformation ? Here is an Extraordinary appearance of so many Ministers to encourage you in this Cause , that you may see how real the Godly Ministry in England is unto this Cause . ( This was upon calling in the Scots . ) And again . If I had as many Lives as I have hairs on my head , I would be willing to Sacrifice all those Lives for this Cause . Ibid. — You shall read Numb . 10. that there were two Silver Trumpets ; and as there were Priests appointed for the Convocation of their Assemblies , so there were Priests to sound the Silver Trumpets to proclaim the War. And Deut. 20. When the Children of Israel would go out to War , the Sons of Levi , one of the Priests , was to make a Speech to encourage them . Nor were they less cruel and fierce in the Prosecution of the War , then they were forward in Promoting it . In vain shall you in your Fasts with Joshua , lie on your faces , unless you lay your Achans ●n their Backs : In vain are the High Praises of God in your Mo●hs , without a Two edged Sword in your hand , Pag. 31. The B●od that Ahab spar'd in Benhadad , stuck as deep and as heavily on him , as that which he spilt in Naboth . The Lord is pursuing you , if you execute not Vengeance on them betimes , Pag. 48. — Why should life be farther granted to them , whose very lif● brings death to all about them ? pag. 50. Cursed be he that with-h ldoth his Sword from blood ; that spares when God saith strike , &c. pag. And let it not be now pretended that this War was not Levy'd against the King ; for they both disclaim his Authority and even the opposing of him on expresse terms . It is lawfull ( says Dr. Downing of Hackney , in a Sermon to the Artillery Men ) for defence of Religion , and Reformation of the Church , to take up Arms against the King. It is commendable ( says Calamy ) to sight for peace , and Reformation against the Kings Command . And Case again . Why come not in the Scottish Army against the King ? If the Devil can but once get a Prophet to leave Gods service for the Kings , he hath taken a Blew already , and is ready for as deep a Black as Hell can give him . pa. 28. But what do they say all this time to his AUTHORITY ? The Parliament , whom the People chuse , are the Great and only Conservators of the peoples Liberties . pag. 2. They are the chief Magistrates , pag. 38. All those that fought under the Kings Banner against this Parliament , fought themselves into slavery ; and did endeavour by all bloudy and Treacherous ways to subvert Religion and Liberties , pag. 9. The Lords and Commons are as Masters of the House . pag. 22. The Parliament of the Common-wealth of England without the King 1651 , were the Supreme Authority of this Nation . The Houses are not only requisite to the Acting of this Power of making Laws , but Coordinate with his Majesty in the very Power of Acting . pag , 42. The Reall Sovereignty here in England was ( says Baxter ) in King , Lords and Commons , pag. 72. And those that conclude that the Parliament being Subjects , may not take up Arms against the King , and that it is Rebellion to resist him , their grounds are sandy , and their Superstructure false , pag. 459. 460. The next Point is their Animating the MURTHER of the KING . Do Justice to the Greatest ; Sauls Sons are not spar'd ; no nor may Agag , or Benhadad , tho' themselves Kings . Zimri , and Cozbi ( tho Princes of the people ) must be pursu'd into their Tents : This is the way to Consecrate your selves to God. pag. 16. The Execution of Judgment is the Lords word ; and they shall be cursed that do it negligently . And cursed shall they be that keep back their Sword in this Cause . You know the story of Gods Message unto Ahab , for letting Benhadad go upon Composition , pag. 26. But you shall now hear the MURTHER of his Sacred Majesty press'd more particularly in these Words . Think not to save your selves by an unrighteous saving of them , who are the Lords , and the Peoples known Enemies , you may not imagine to obtain the favour of those against whom you will not do Justice : For certainly , if you act not like Gods in this particular , against men truly obnoxious to Justice ; they will be like Devils against you . Observe that place , 1 Kings 22. 31. compared with Cap. 20. It is said in Chap. 20. that the King of Syria came against Israel , and by the mighty power of God , he and his Army were overthrown , and the King was taken Prisoner . Now the mind of God was ( which he then discover'd only by that present Providence ) that Justice should have been executed upon him , but it was not . Whereupon the Prophet comes with ashes upon his face , and waited for the King of Israel , in the way where he should return ; and as the King passed by , he cry'd unto him , thus saith the Lord , because thou hast let go a man whom I appointed for Destruction , therefore thy Life shall go for his Life . Now see how the King of Syria , after this , answers Ahab's love : about three years after , Israel and Syria engaged in a new War , and the King of Syria gives command unto his Souldiers , that they should fight neither against small nor great , but against the King of Israel . Benhadads Life was once in Ahabs hand , and he ventur'd Gods displeasure , to let him go . But see how Benhadad rewards him for it ? Fight neither against Small nor Great , but against the King of Israel , Honourable , and Worthy . If God do not lead you to do Justice upon those that have been great Actors in shedding Innocent Blood , never think to gain their Love by sparing of them ; for they will , if Opportunity be ever offer'd , return again upon you . And then they will not fight against the poor , and mean ones , but against those that have been the Fountain of that Authority and Power which have been ●mproved against them . 〈◊〉 you not sins ●now of your Own , ( says another ) but will ye wrap 〈◊〉 selves up in the Treachery , M●ther , Blood , C●uelty , and Tyranny 〈◊〉 ●thers ? p. 17. Set some of those Grand . Malefactors a mourning ( that h●e caused the Kingdom to mourn so many years in Garments roll●d in blood ) by the Execution of Justice , &c. P. 19. Tamum Religio potuit suadere Malorum . And we are not yet at the Top on 't neither ; For to look back upon that hideous Impiety , not only without remorse , but with satisfaction , is a piece of hardness , and Inhumanity , till this Age , and this Case , perhaps unheard of . Worthy Patriots , ( says another of the same Order ) you ; that are our Rulers in this Parliament , 't is often said , we live in times wherein we may be as good as we please ; wherein we enjoy in Purity and plenty the Ordinances of Jesus Christ , praised be God for this● ; Even that God who hath deliver'd us from the Imposition of ●relatical Innovations , Altar-Genuflexious , and Cringings , with Crossings , and all that Popish trash and Trumpery . And truly I speak no more then I have often thought , and said , The Removal of those Insupportable Burthens , Countervails for the Blood and Treasure shed and spent in these late Distractions : Nor did I as yet ever hear of any Godlymen , that dest●ed , were it possible , to purchase their Friends , or Many again , at so dear a rate , as with the return of these , to have those soulburthening , Anti-christian Yoaks re-imposed upon them . And if any such there be , I am sure that desire is no part of their Godliness ; and I PROFESS MY SELF , IN THAT TO BE NONE OF THE NUMBER . And M. Baxter likewise in effect says as much , viz. That having often searched into his heart , whether he did lawfully engage in the War , or not , and whether he did lawfully encourage so many thousands to it , he tells us , that the Issue of all his search was but this , that he cannot yet see that he was mistaken in the main Cause , nor dares he repent of it , nor forbear doing the same , if it were to do again , in the same State of things . We might carry the aggravation yet a step farther , in a Remarque or two upon his Political Theses , where he took as much pains in 1659. to keep out his present Majesty , as he did in the late War to drive out his Royal Father ; casuistically resolving upon the point then in Hope and Prospect ; that in that state of things , the King himself could not justifie the resuming of his Government , nor his People the submitting to it . But this is enough to recommend the same persons over again , to the care of another Reformation , that were so dutifull in the former ; and the Government needs not doubt but they will be just as kind to his Majesty as they were to his Father . Good God! That any thing in Humane shape , that Glories in the Murther of his Sovereign , should make a face at a Ceremony ! Here 's no amplyfying of the Matter , no forcing of constructions , Packing of Presidents , or suborning of Proofs ; But the Doctors of the Schism , Cited , Produc'd , and Judg'd out of their own mouths : and in so clear a manner too , as to leave no place for a doubt , either of the Fact , or of the Designe . We could give you an account of the many good Offices they did in the various Revolutions of the War , and upon the Pinching Exigences of the State : As the promoting of Petitions , Tumults , Protestations , Oaths and Covenants , of all sizes and colours : the Consecrating of the Rebellion by Authorities of Scripture ; Dividing Wives from their Husbands , Sons from their Fathers , Preaching away the Apprentices from their Masters , and setting Jesus Christ in the Head of the Sedition : The artifices of their Fasts and Thanksgivings ; their Cajolling the City out of their Bags , and the simple multitude out of their Lives and Duties ; the Influence they had upon bringing in the Scots , their faculty both of Creating Fears and Jealousies , and of Emproving them ; their miraculous Discoveries of Plots of their own making : Their Sermons were a kinde of Domestique Intelligence , and people went to Church as to a Coffee-house , to hear News and Fables . We could shew you likewise how they shifted their Principles with their Interests , and from 1640. to 1660. how these Mercenaries of the Pulpit complied with every turn of State : But we have rak'd far enough already in this puddle , and it is high time to proceed . If a man might with a fair Decorum call so direfull a Tragedy a Puppet-play , we should tell you that you have hitherto seen only the Puppets of this Pretended Reformation ; and that they signified nothing of themselves , but as they were guided by the Masters of the Machine , from under the Stage , or behinde the Hanging . Now we cannot better lay open this Practice and Confederacy , then by setting forth the admirable Harmony and Concert that appear'd betwixt the Lay-Caball , and the Ecclesiastick ; agreeing in the same method , in the same steps , in the same cause , and in the same Opinions : Only that which was matter of Policy in Private , was made matter of Conscience and Religion in Publick , First , they finde out Corruptions in the Government ; as matter of Grievance , which they expose to the People . Secondly , they Petition for Redress of those Grievances , still asking more and more , till something is deny'd them . And then Thirdly , they take the Power into their own hands of Relieving themselves , but with Oaths and Protestations , that they Act only as Trustees for the Common Good of King and Kingdom . From the pretence of Defending the Government they proceed to the Reforming of it ; which Reformation proves in the end to be a Final Dissolution of the Order both of Church and State. This we shall deduce as briefly as we may . After the Fatal Pacification at Berwick ; June 17. 1639. ( upon the Scotts Insurrection , who kept not any one Article that was there agreed upon ) the King called a Parliament , that met Aug. 13. 1640 , which at first was thought to be well enough disposed , till Sir Hen. Vane ( then Secretary of State ) demanded Twelve Subsidies , in stead of Six , which put the Commons into such a flame , that upon May 4. his Majesty , by the Advice of his Council , thought fit to Dissolve them . In August following , the Scotch Confederates ( holding very good Intelligence with the English , entred England with an Army , which the King oppos'd with what force he was at that time able to Raise , upon his own Credit . His Majesty , upon this pinch , summons his Great Council of Peers to assemble at York , Sept. 24. where they met accordingly , and advised the King to a Treaty , which was held at Rippon , and a Peace was there Concluded and Signed Oct. 26. His Majesty being ply'd in the Interim with Petitions to call a Parliament , and his work cut out ready to his hand , in the matter of Property and Religion . Those Petitions might have been spar'd , the King having before hand resolved to call a Parliament , to meet on the 3d of November next . They were no sooner met , but they fell upon Grievances and Impeachments , beginning with the Earl of Strafford , and the Bishop of Canterbury , and so proceeding , till all his Majestys Friends were made Traytors , and the Law it self was found to be the Greatest Grievance . There is a Malignant and Pernicious Designe ( says the Remonstrance of Dec. 15. 41. ) of subverting the Fundamental Laws , and Principles of Government , upon which the Religion and Justice of this Kingdom is firmly establish'd . And there are certain Counsellors and Courtiers , who for private Ends have engaged themselves to further the Interest of some Foreign Princes and States , to the Prejudice of his Majesty , and the State at Home . Take notice now , that the King had already ( by their own confession ) pass'd more Good Bills to the advantage of the Subjects ▪ then had been in many ages . Coat and Conduct-money were all damn'd ; The Earl of Strafford beheaded . The Archbishop of Canterbury , Judge Bartlet , and several other Bishops and Judges Impeach'd ; two Bills pass'd , the One for a Triennial , the Other for Continuance of the Present Parliament ; the Star-Chamber , High-Commission , Courts of the President , and Council in the North taken away , the Council-Table Regulated , the Power of Bishops and their Courts abated ; Innovators and Scandalous Ministers terrifi●d by accusations ; the Forrests and Stannary-Courts brought within compass ; and yet after all this , other things pa. 15. of main Importance for the Good of this Kingdom are in Proposition . But their Intention pag. 19. is only to reduce within Bounds that exorbitant Power which the Prelates have assumed ; to unburthen mens Consciences of needless and superstitious Ceremonies ; Suppress Innovations , and take away the Monuments of Idolatry : To support his Majesties Royal Estate with Honour and Plenty at home , with Power and Reputation abroad ; and by their Loyall Affections , Obedience and Service , to lay a sure and lasting Foundation of the Greatness and Prosperity of his Majesty and his Royall Posterity after him . pag. 2. Declaring and Protesting further to this Kingdom and Nation , and to the whole world , pag. 663. in the presence of Almighty God , for the satisfaction of their Consciences , and the discharge of that Great Trust which lies upon them , that no Private Passion or Respect , no evill Intention to his Majesties Person , no designe to the prejudice of his JUST Honour and Authority engaged them to raise Forces , and take up Arms against the Authours of that War , wherein the Kingdom was then Inflam●d . Let us see now how well they acquitted themselves as to this Profession ; They put the Kingdom into a Posture of Defence by the Authority of Both Houses Pag. 96. They require an● Obedience to it , Pag. 112. They Vote it a Breach of priviledge , not to submit to any thing , as Legal which they declare to be Law. Pag. 114. And declare Pag. 150. that upon Certain Appearance , or Grounded Suspition , the Letter of the Law shall be emproved against the Equity of it ; and that the Commander going against its Equity , discharges the Commanded from Obedience to the Letter : to shorton the business , they make it Treason , upon any presence whatsoever , Pag. 576. to assist his Majesty in the War , with Horse , Arms , Plate , or Monies ; and his Majesty Sums up the Malice of that Declaration in these Sixth Petitions . First , That they have an Absolute Power of Declaring the Law ; and that whatsoever they declare to be so , ought not to be questioned either by King or people : So that all the Right , and safety of the Prince and Subject , depends upon their pleasure . Secondly , That no Presidents can be Limits to bound their Proceedings ; which is so , the Government of the Turk himself is not so Arbitrary . Thirdly , That a Parliament may dispose of any thing wherein the King or Subject hath a Right for the Publick Good : ( speaking all this while of the remnant of the two Houses . ) That they without the King are this Parliament , and Judge of this Publick Good ; and that the Kings Consent is not necessary . So that the Life and Liberty of the Subject , and all the Good Laws made for their security may be dispos'd of and Rep●al'd by the Major Part of both Houses , at any time , present , and by any ways and means procured so to be , and his Majesty has no Power to Protect them . Fourthly , That a Member of either House ought not to be troubled or medled with , for Treason , ●lony , or any other crime , without the Cause first brought before them , that they may Judge of the Fact , and their leave obtained to proceed . Fifthly , That the Soveraign Power resides in Both Houses of Parliament ; the King has no negative Voice , and becomes Subject to their Commands . Lastly , That the Levying of Forces against the Personal Commands of the King ( though accompany'd with his presence ) is not Levying War against the King : But to Levy War against his Laws and Authority ( which they have power to declare and signify ) is Levying War against the King ; and that Treason cannot be committed against his Person , otherwise then as he is intrusted with the Kingdom , and discharging that Trust ; and that they have a power to judge whether he dischargeth it or no. And all this still , for the maintainance of the true Protestant Religion , the Kings JUST Prerogatives , the Laws and Liberties of the Land , and the Priviledges of Parliament , Pag. 281. Nay they will not allow the King any great Officer or Publick Minister ; the Power of Treating upon War or Peace , or any matter of State , conferring Honours ; no not so much as the Power of appointing any Officer Civil or Military , without leave of the two Houses . The Scale of their wickedness , in One Word , ( wherein their hireling-Pulpitiers fail in as pat with them as two Tallies ) was this . First , they fell upon the Kings Reputation ; they Invaded his Authority in the next place ; after that , they assaulted his Person , seiz'd his Revenue ; and in the Conclusion , most impiously took away his Sacred Life : At which rate , in proportion , they treated the Church , and the rest of his Friends , and laid the Government in Confusion . For the compassing of these accursed ends , they still accommodated themselves to the matter they had to work upon . They had their Plots , and false allarms for the simple , their Tumults for the fearful , their Covenants was a Receptacle for all sorts of Libertines , and Malecontents . But the great difficulty was the gaining of the City : which could not be effected , but by embroyling the Legal , and ancient Constitution of that Government . For there was no good to be done upon the Imperial Monarchy of England , without First confounding the Subordinate Monarchy of the City of London , and creating a perfect Understanding betwixt the Caball , and the Common-Council : which was very much facilitated , by casting out the Loyal , and Orthodox Clergy , and teaching all the Pulpits in London to speak the same Language with Margarets Westminster . But let us consider the Government of the City of London , First , in the due , and Regular Administration of it ; and then in its corruptions , and by what means it come afterwards to be debauch'd . The City of London , was long before the Conquest , Govern'd by Port-Reeves : and so down to Richard the First , who granted them several Priviledges in acknowledgment of the Good Offices they had render'd him . But the First Charter they had for the Choice of their Own Mayor , or Government , was confer'd upon them by King John , in these words . Know ye that we have granted to our Barons ( or Freemen ) of our City of London , that they may chuse unto themselves a Mayor of themselves . And their following Charter of Henry the Third runs thus . We grant also unto the said Citizens , that they may yearly present to our Barons of the Exchequer ( we or our Heirs not being at Westminster ) every Mayor which they shall first chuse in the City of London , to the end they may be by them admitted as Mayor . In a following Charter of Ed. 2. That the Mayor and Sheriffs of the City aforesaid , may be chosen by the Citizens of the said City ; according to the Tenour of the Charter of our Progenitors , ( sometimes Kings of England ) to that end made ; and not otherwise . The Charter of Hen. 8. runs to the Mayor , Commonalty and Citizens of London , Conjunctim . The Charter of Ed. 3. is thus . We have granted further for Us and our Heirs , and by this our present Charter confirm'd to the Mayor , and Aldermen of the City aforesaid ; that if any customs in the said City hitherto obtained and used , be in any part Difficult or Defective , or any thing in the same newly happening , where before there was no remedy Ordained , and have need of amending , the said Mayor and Aldermen , and their Successours with the assent of the Commanalty of the same City , may add and ordain a remedy meet , faithfull , and consonant to reason , for the Common profit of the Citizens of the same City , as oft , and at such time as to them shall be thought expedient . We have the rather cited these clauses in favour of the Lawfull Government of the City ; in regard that they have been so often , and so earnestly perverted another way . The Charter we see , is directed to the Lord Mayor and Aldermen of the City ; the Power is granted to them , to propose the making or mending of Laws , as they see occasion ; only by the affent , or dissent of the Commons , they are ratifyed or hindred . And those Laws are only Acts of Common-Council , that is to say , not of the Commonalty alone , but of the Lord Mayor , Aldermen , and Commons , in concurrence . Some there are that mistake the word Conjunctim , and would have Jointly , to be Equally : as if one could not have a greater interest or Authority , and another a lesse , though in a Joint Commission . The Power , in short , of summoning , and Dissolving Common-Councils , and of putting any thing to the question , does legally reside only in the Lord Mayor . And the Active Power in the Making of a Law , and the Negative Voice in the Hindering of a Law , have been by long Prescription and usage , in the Lord Mayor and Aldermen . And these being customs of the City , every Freeman is to support and maintain them by the Obligation of his Oath . And in farther proof that the Lord Mayor and Aldermen are by their Charter invested with the Powers aforesaid ; We shall need only to enform our selves who they are that in case of any publick Disorder , are made answerable for the Misdemeanour . Richard the Second granted a Commission to enquire of all and singular Errours , Defects , and Misprisions in the City of London , for want of Good Government in the Mayor , Sheriffs and Aldermen of the said City . And for the Errours , Defects , and Misprisions , in their Government sound , they were fin'd 3000. Marks ; the Liberties of the City seiz'd into the Kings Lands , and a Warden appointed to govern the City : till in the end , the Duke of Glocester prevail'd upon the King to reinstate them . We have here given you a short view of the Orderly Government of this glorious City ; which is perchance one of the best qualify'd Establishments both for King and People , under the cope of Heaven . We are now coming to lay open by what Arts and Contrivances it came to be corrupted ; and in a manner , to lay Violent hands upon it self : Which is a story that may serve some for curiosity , and others for Edification . The People being extreamly discomposed in their minds upon the Apprehension of Popery and Arbitrary Power ; and shaken also in their Allegiance , upon a strong Impression that it was a design in their Governours themselves to introduce it . It was no hard matter to inveigle them into Petitions for Relief , Protestations , Associations and Covenants , for the Common defence of themselves , in the preservation of their Liberties and Religion ; and into a favourable Entertainment of any plausible pretext even for the Justification of Violence it self : Especially the Sedition coming once to be Baptized Gods cause , and supported by the Doctrine of Necessity and the unsearchable Instinct and Equity of the Law of Nature : And all this too , Recommended and Inculcated to them by the men of the whole World , upon whose Conduct and Integrity , they would venture their very Souls , Bodies and Estates . Being thus perswaded , and possess'd ; the coming in of the Scots serv'd them both for a Confirmation of the ground of their fears , and for an Authority to follow that Pattern in their Proceedings ; both causes being founded upon the same Bottom , and both Parties united in the same Conspiracy . So that this opportunity was likewise improved by all sorts of ayery Phantastical Plots , frivolous and childish reports , to cherish the Delusion : And now was the time for Tumults and Out-rages upon publique Ministers , and Bishops , nay and upon the King himself ; till by Arms and Injuries they forc'd him away from his Palace , when yet they had the confidence to charge his Sacred Majesty with making War upon his Parliament . But this would not yet do their business , till they got Possession of the Militia ; which at length they did : the Presses and the Pulpits all this while giving life and credit to their Proceedings . Upon the tuning of mens minds for Innovations , by making them sick of the present state of things ; the People were easily prevail'd upon to Petition for what they so much wish'd for and desir'd : and this was the second step toward the Tyranny , and Slavery that ensu'd upon it . The Rude people ( says his Late Majesty ) in his Reflexions upon ( TUMULTS ) are taught first to Petition , then to Protest , then to Dictate , and at last to Command . The Faction made use of Petitions as common House-breakers do of screws ; they got in by little and little , and without much noise , and so Risled the Government : Or they did rather like the counterfeit Glasiers , that took down the Glasse at Noonday under colour of mending the Windows , and then Robb'd the House . To make a right Judgment upon a Popular Petition we should first consider the matter of it ▪ Secondly , the wording of it . Thirdly , the manner of Promoting it . Fourthly , the Probable intent of it . And Lastly , we should do well to consult History and Experience to see what effects such Petitions have commonly produced . As to the Subject-Matter of Popular Petitions , it is either for publique concernment or private ; Generall or particular : That is to say concerning the whole Body of the People , or only some part of it . It is either within the Petitioners Cognizance , and Understanding , or it is not ; It varies according to the Circumstances of Times , Occasions , and Parties : and it often falls out , especially where it treats of Reformation , that the one half of it is a Petition , and the other a Libell . The Case of that is purely Private , or Particular , cannot properly be call'd Popular ; and so not to our purpose . There are likewise Mixt Cases of Publick and Private ; as in the Calamities of War , Pestilence , Fires , Inudations and the like ; where Numerous Subscriptions are matter of Attestation , rather then Clamour ; on the behalf of such and such Known , and Particular Sufferers . Now there is a great heed to be given to the Petitions of men both that Understand what it is they ask , and whom the Law has made Competent Judges of it . But where the Question is , the Redresse of Grievances in matter of State , the Complaining part of the Petition makes it only a more Artificiall Scandall : Besides the dangerous boldness of Intermeddling in points which they neither have any thing to do withall , nor one jot Understand . Such as the Petition of the Rabble , in and about London , in 1640. against Episcopacy , Root and Branch ; the Porters Petition in 1641. about the Militia , being told that it was only a Petition to Prohibit Watermen from carrying of Burthens , That of the Stanford School-boys , which their Masters made them Subscribe against Bishops ; Or the Scottish Petition in 1637. of Men Women Children and Servants ( in those very terms ) against the Service-Book . These few instances may suffice to show the folly ( and worse ) of peoples stickllng for they know not what . Next to the Matter of the Petition we should consider the wording of it : For he that asks he knows not what , may ask any thing in the World , for ought he knows . And it is not the humility of the Stile , that can justify the publishing of a Reproach upon the Prince : Did not Jacob take Amasa by the Beard with the Right hand to kiss him , and yet at the same time strike him under the Fifth Rib that he dy'd ? It is no Breach of Charity , when a Multitude are drawn into a Petition blindly to sollicite the Interests of Other men , to take all ambiguities and Equivocalls in the worst sense . And then the Manner of promoting these Petitions goes a great way . It was a common practice in the Late Times , for the confiding Members of several Countries to draw up Petitions to themselves , and Lodg them in the hands of severall of their Factious Country-men here in the City , to gather Subscriptions , Where , and how they plea'd , , in the Name of their respective ▪ Countiee ▪ Their Seditious Preachers ( says the Late King ) and Agents are by them , and their speciall and particular Directions sent into the several Counties to infuse Fears and Jealousies into the minds of our Good Subjects , with ●itions ready drawn by Them , for the People to Sign ; which were yet many times by them changed three or four times before the delivery ; upon accidents , or occurrences of either , or both Houses . And when many of our poor deceived People of our severall Counties have come to the City of London , with a Petition so framed , altered , and Signed , as aforesaid ; that Petition hath been Suppress'd , and a New one ready drawn hath been put into their hands , after their coming to Town ( insomuch as few of the Company have known what they ●tition'd for ) and hath been by them presented to One or Both our Houses of Parliamant , as that of Bedfordsh ▪ and Buckinghamsh . ; Witnesse those Petitions ; and amongst the rest that of Harfordshire ; which took notice of matter agreed on or dissented from , the night before the delivery . Which was hardly time enough to get so many thousand hands , and to travel to London on that Errand . These were not the Petitions of the Subscribers , but of those that set them on ; who did in effect , but Petition the People to Petition them again ; and that which was taken and imposed as the sense of the Nation , was only the Project and Dictate of the Caball . Only with the Porters , they thought they had sign'd a Petition against the Watermen , and it prov'd to be against the Government ( so innocent were the greater part of the Petitioners . ) Now as to the Intent of those Petitions , since we cannot enter into the hearts of men , we are allow'd to judge of the Tree by the Fruit. And we must distinguish too betwixt the Intention of the Dictatours , and that of the Subscribers : the Former Contriving with an Ill Intention that which the Latter Executed with a Good One. Let the Matter of the Petition be never so fair , yet ( as was said before ) if it be a business out of the Petitioners sphere , and capacity , either to Meddle in , or to understand ; it is a suspitious way of Proceeding . Such were the Confederate Petitions of England and Scotland for a Parliament in 1641. which were but a Prologue to the Opening of the Subsequent Confederacy against the Government : When the Petitions that follow'd , sufficiently expounded the meaning of the Former . They Petition'd against Ecclesiastical Courts , Ceremonies , Scandalous Ministers , Bishops Votes in Parliament , and Episcopacy it self , against evil Councellors , Monopolies , Corruptions of State , Courts of Oppression and Innumerable Grievances ; Were they not gratify'd in all this ? and did not those very Concessions make them still Bolder and Bolder ? More and more Greedy still , and more Insatiable ? They must have the Militia too , the Command of the Kings Towns , and Forts , and put the Kingdom into a posture of defence themselves . They cry for Justice upon Delinquents ; the very Rabble demanding the Names of those in the House of Peers that would not consent to the Proposition made by the House of Commons concerning the Forts , Castles , and the Militia , ( when it was rejected by a Major Part twice . ) And declaring them for Enemies to the Common-wealth : Loyall and Legall Petitions being still rejected , and the seditious countenanc'd : In a Word ; they grew higher and higher ▪ till they brought the King to the Block ; which was no more then a Natural Conclusion from such premises . And the First Petition ( how plausible soever ) was the Foundation of all our Ruines . These Petitions you must know , do not ask to Obtain , but to be Deny'd ; and only seek an Occasion to pick a quarrel ; and if they cannot finde it , they 'l make it . If this be not provided for , they tell us , It is the Case of many a Thousand in England , and great troubles will come of it : The very Stile of them is Menacing ; and certainly nothing can be more Evident then their evil Intention . There 's Malice in the Publication of them too ; beside that by the Number of the Subscrip●ions ; they take an Estimat of the strength of their Party ; which is their safest way of Muster . The Last Section under the Head of Popular Petitions is the Effect of them : which in our Case was no less then the destruction of Three Kingdoms ; and let the Matter be what it will , the Method is a most necessary Link in the chain of a Rebellion . And it is the securest experiment too , of attempting a Commotion , being the gentlest of Political Inventions , for feeling the pulse of the People . If it takes , the work is half done ; and if Not , 't is but so much Breath Lost , and the Design will be kept Cold. But may not Men Petition ( you will say ) and Petition for a good thing ? Yes , if the thing be Simply Good , the Petitioners , Competent Judges of it , and every man keep himself to his Own Post , I see no hurt in 't . But for the Multitude to interpose in Matters of State ; as in the Calling or Dissolving of Parliaments ; Regulation of Church Government ; or in other like Cases , of Doubtful and hazardous Event , wherein they have no Skill at all , nor any Right of Intermedling ; why may not 20000. Plow-Iobbers as well Subscribe a Petition to the Lord-Mayor of London for the Calling of a Common-Council ? Or as many Porters and Carmen here in London put in for the better government of the Herring-Trade in Yarmouth ? every jot as reasonable would This be as the Other . And that 's not all neither , for the Thing they take to be a Cordial , proves many times to be a Poyson : and after Subscription they are yet to learn the very meaning of the Petition : And then the Numerous Subscriptions prove it manifestly to be a Combination : For the Number of Hands adds nothing to the Weight of the Petition ; and serves only for Terrour and Clamour . It is a kinde of an odd way of putting the Question : as who should say , Sir , May we be so bold ? and the sufferance or Patience of the Prince seems to answer them , Yes , you may : and so they go on . The Transition is so natural , from a Popular Petition to a Tumult , that the One is but the Hot Fit of the other ; and little more in effect then a more earnest way of Petitioning . By these ( says his Late Majesty ) must the House be purg'd , and all Rotten Members ( as they please to call them ) cast out . By these the Obstinacy of men resolv'd to discharge their Consciences must be subdu'd ; by These , all Factious , seditious end schis●natical Proposals of Government Ecclesiastical or Civil ●st be back'd and abetted , till they prevail . God forbid ( says Mr. Pym ) that the House of Commons should proceed in any way to dishearten people to obtain their j●t desires in such a way . It would fill a Volume to tell the Insolencies of the Rabble upon L●mbeth-House upon the Persons of the Archbishop of York and all the Loyall Members of both Houses ; their O●tcries for Justice upon La●d and Strafford , under the Conduct of Ven and Ma●waring : Their Exclamations , No Bishops , No Popish Lords ; Proclaiming several of the Peers by their Names to be evil and r●tton-hearted Lords : Their besetting of Sheriff Garnets House , when the King Din●d there , crying out , Priviledges of Parliament ; their a●onting the L●rd Mayor ( Sir Richard Gourny ) and tearing his Chain from about his Neck and using Sir Thomas Gardiner ( the Recorder ) little better ; following them with Reproaches , Remember the PROTESTATION . Nay the King himself had his Coach stopt , and Walkers Seditious Libel , To your Tents O Israel , thrown into it in the street . This was upon the dispute about the Five Members , when at their Return from Westminster they made a stand at White-hall-gate , bauling out , that they would have no more Porters Lodge , but speak with the King when they pleas'd . About a hundred Lighters and Long-Boats were set out by water , laden with Sacres , Murthering-Pieces , and other Ammunition , drest up with Mast-cloths and Streamers as ready for fight ; calling out as they past by Whitehall Windows , what 's become of the King ? whither 's he gone ? The Tower of London and Hull being both besieged at the same time . Now what was the End of These Tumults , but over and above the Guilt and Calamities of a Civil War , a Vengeance in the Conclusion upon the Heads of all the First Abetters of them ? These very men that first by Tumults forc'd away the King from Whitehall , and their Fellow-members from attending their Duty at Westminster , were Themselves afterward cast out , by succeeding Tumults , under the Character of Persons Disaffected , ( the Independents at that time being too hard for the Presbyterians ) and the City too was whipt with its own rod. No man is so blinde ( says the Late King ) as not to see herein the Hand of Divine Justice ; They that by Tumults , first occasioned the Raising of Armies , must now ●e chastened by their own Army for new Tumults . In fine , a Tumult is a seditious action in Hot Bloud ; and only accounted the less Criminal , for that there is not in it the Malice Prepence of a Rebellion . If it succeeds , the Principals of the Faction form it into a Conspiracy ; but if it miscarries , it passes only as That did in Scotland , 1637. for an Outrage of the Rabble . Where many People agree in the Desiring of the same thing , they seldom fail of Engaging afterwards towards the Procuring of it ; and so the Project advances , from Petition to Protestation , or Covenant ; the One Leading so naturally to the Other , that the Late Popular Petition was no sooner set on foot , but it was immediately followed upon the Heel with the Proposall of an Association , pretending the Practice of 27. Eliz. for their Warrant . It would be endless to run through all the Leagues , Covenants , Bonds , Protestations , Engagements , Oaeths , &c. of the Late times ; and as needless to set forth the Histories of the Miseries they brought upon us , after so many Narratives and Discourses already Published , upon that Subject : So that our Business shall be rather to discover the Imposture of those Practises , then to dilate upon the Story . All Popular Leagues , without the Authority of the Supream Magistrate are to be lookt upon as Conspiracies ; but when they come once to bear up in Defiance of it , the Case is little better then a State of Actual Rebellion . The Pretence of the Late Engagements was only to assert and Compass the Ends of the foregoing Petitions : And it was the Master-piece of the Faction to keep the Vulgar in the dark , by disgui●ing the Drift , and the Scope , both of the One , and the Other . It was by this following train of thoughts that the Multitude in 1641. were Egg'd on into the foulest crimes , and the Heaviest calamities Imaginable . The Lord bless us ( say they ) we are all running into the French Government , and Popery : the Courtiers and Prelates will be the Undoing of us all ; the King is a good man enough of himself , if he had but Good people about him ; but he 's so damnably led away by Popish Councells ; I would to God he would but call a Parliament and harken to their advice . But why should we not press him to●t ; and ferret out all these Caterpillers from about him ? 'T is true , the King can do no wrong , but his Ministers may : and yet the King is bound by the Law. as well as We. Had not we better get hands to a Petition ▪ and joyn to stand by one another as One Man , for the preservation of our Liberties , and Religion , then stand gaping with our fingers in our Mouth till all is lost ? Little did these people Imagine all this while that Death was in the Pot , and that instead of the way to Peace and happiness they were then in the High-Road to Destruction . And This they might easily enough have discover'd if they had but diligently consider●d the Opinions and Professions of the Heads of these Covenanters and Subscrib●rs ; among which , there was not one man of a hundred that was not a known and a vow●d Enemy both to Courch and State. But they plung'd themselves like Curtius , into the Gulph , as Devotes for the mistaken preservation of their Countrey . But the delusion will better appear , by applying only Common Reason to the Imposture it self : And first , let us consider their Protestation of May , 1641. I ▪ A. B. do in the presence of Almighty God , promise , vow , and protest to maintain and defend , as far as lawfully I may , with my Life , Power , and Estate , the True Reformed Protestant Religion , exprest in the Doctrine of the Church of England , against all Popery and Popish Innovations within this Realm , contrary to the same Doctrine , and according to the Duty of my Allegiance to his Majestyes Royall Person , Honour , and Estate ; as also the Power , and Priviledges of Parliament , the lawfull Rights and Liberties of the Subjects , &c. Now as the whole Pretext was plansible , so the saving clause in it [ as far as lawfully I may ] made it go down without much seruple . The Solemn League and Covenant of 1643. ( which was the Bond of the Confederacy of the Two Nations ) had the same salve in it too , and the very same specious pretences for the Protestant Religion , the Honour of the King , the Priviledges of Parliament , and the Liberty of the Subject : only enlarged to the setting up of the Scottish Diseipline and Government , the Ex●irpation of Prelacy and Popery ; and the bringing of Delinquents to punishment : So that from the maintaining of the Government , they are now come to the Dissolving of it ; and from the Defence of their own Rights and Liberties , they are advanced to the Inva●ng of other peoples . We might reflect upon a world of Soloecisms , Illegalities , Contradictions and Defects , both in the Givers and Takers of this Protestation and Covenant : As the Nullity of any Engagement entered into , Contrary to Law ; the altering of the Gouernment , without the consent of his Majesty in Parliament ; The perjurious Fraud of Swearing in One sence , in opposition to the Known Intent of the Imposer in another ; beside the Inconsistence of these Vows with Themselves , and the Contradictions they bear to One another . Wherefore we shall rather detect the Cheat in the Thing it self , and the wonderfull Rashness of the Undertakers , then play the Casuist upon the Question . Take the Protestation as it runs with that Qualifying Clause in it [ as far as lawfully I may ] and there is hardly any thing more in it then what a man is oblig'd to do without it : So that without some Mystery in the bottom , the thing appears in it self to be wholly Idle and Impertinent , and not answerable to the solemnity of making it a National Duty . And then the Imposition was in it self an Usurpation of Soveraign Power . The Covenant ( I must confess ) was Ranker , having an Auxiliary Army of about 20000 Scotts to second it . But was ever any thing in appearance more harmless , Loyall or Conscientious , then this Protestation ? and if the fellow of it were now in agitation , how would the Town Ring , of any Church of England-Man for a disguised Papist , that should refuse to take it ! And yet what ensu'd upon the peoples joyning in this officious piece of misguided Zeal and Duty ? When they were once In , there was no longer any regard had to the Grammar or Literal Construction of it , but to the List of those that took it , as the Discriminating Test of the Party ; They that contriv'd it , did like wise Expound it : and every man was bound implicitly to believe That only to be Lawfull , which they told him was so , without being allowed the liberty of Judging of his own Actions . He that looks into the Records of that Revolution , will finde the Contributions , Subscriptions , Loans , Levies , and briefly the highest violences of the War , the boldest attempts upon the Honour and Person of the King , the Priviledges of Parliament , and the Property of the Subject , to be charg'd at the soot of the account , upon the Tye of the Solemn League and Protestation ; and every man bound , upon the forfeiture of his Life , Liberty , and Estate , to observe it , in their sence . Over and above the Iniquity of these Oaths , how Ridiculous is it for every Paltry Fellow to swear to the doing of he knows not what , and the maintaining of the Priviledges of Parliament , which no man living understands ? We shall conclude this Point , with the words of the Late King [ Cons●derations by way of Solemn Leagues and Covenants , are the Common Road us'd in all Factious and Powerfull Per●urbations of State or Church . ] And our Covenanters did but write after the Copy of the Holy League of France . The people being now prepar'd for any mutinous Impressions , poyson'd in their affections to the Government , besotted into the apprehension of Remote and Invisible dangers , and United in the Resolution of Defending their Rights against all Opposers ; the Designe would have been there at a stand , for want of matter to work upon , if the Caball had not fed , and entertain●d their fears ▪ and Icalosies , with stories of Plots and Discoveries nearer hand , where still the Parliament and the City were in the greatest hazzard . One while the Northern Army was coming up , and strong Guards appointed upon all Passes within 20. miles of London , and then comes a Letter to the Close Committee , of a Conspiracy to seize the Earl of Argile , and some other Lords in Edenburgh : And upon This , an Order is presently issu'd out to the Justices of Middlesex , Surry , and Southwark ▪ to secure the City , by strong Watches ; because ( says the Order ) the mischievous Designs and Conspiracies lately discover'd in Scotland against some Principall and Great men there , by some of the Popish Faction , gives just occasion to suspect that they may maidtain Correspondency Here , and practice the like mischief . They had a Touch now and then at the mighty preparations of France and Denmark , for the invading of the Nation , and assisting the King to govern by an Arbitrary Power . And then the Army under ground at Ragland Castle was a terrible thing , and miraculously discovered by an Inn-keepers Servant at Rosse , to Alderman Actons Coachman . These whimses were but so many approaches toward the Militia ; and they are so extravagant , that the man that was upon the place , and can witness the effect of them , has hardly the face yet to make the Report . Upon Twelth Night 1641. the City was allarm'd at Mid-night with a Report of 1500 Horse that design'd to surprize the City . Whereupon a matter of 50000 men were presently in Arms , and the Women at work in the streets , with Joynt-stools , Empty Cask , and other Lumber , to interrupt their passage . Upon the Kings making Sir Tho. L●ford Lieutenant of the Tower , the good women of the City could not sleep for fear of the Guns But yet without any Objection , his Majesty presently puts in Si● John Byron . They could make no exception against him , till at last ( as my Authour has it ) Lieutenant Hooer , the Aqua-Vita-man , and Nieholson the Chandler , enform the Common-Council , that since he came to 〈◊〉 Lieutenant , there was nothing to do at the Mint , though it was made appear that the Mint had more business since this Gentleman was Lieutenant , then ever it had in so short a time before : But their Trade being in the Retail of Brooms , Candles , and Mustard their Ignorance in the other point might be the better excus'd . In Aug. 1643. upon a Vote for sending Propositions of Peace to the King , the very next day there were Papers scatter'd , and posted up and down the City ; requiring all persons well-affected to rise as One man , and come to the House of Commons next morning , for that 20000 Irish Rebells were landed . And this was the News of the Pulpits next day ; when ; ( though Sunday ) a Common-Council was call'd late at Night , and a Petition there fram'd against Peace . This Petition was next morning recommended to the Commons by Penington , then Mayor , with a Rabble at his heels , declaring that the Lords Propositions for Peace would be destructive to Religion , Laws , and Liberties , and that if they had not a good answer they would be there again the next day , with double the Number . We must not forget the design upon the Life of Mr. Pim by a Plague Plaister , that was wrapt up in a Letter and sent him , which Letter he put in his pocket for Evidence , though he threw away the Plaister . And there was another discovery that came as wonderfully to light : a Taylor in a Ditch in Finsbury-Fields over-heard two men talking of a Plot upon the Life of my Lord Say , and some other Eminent Members of both Houses ; and so the Design never took effect . At this rate were the people gu●'d from day to day , with fresh and palpable Impostures ; never was any Nation certainly under such an Absession of Credulity , and Blindness ; but as the Cause was founded in Hypocrisy , so it was by Forgery to be supported . And yet these Legendary Tales stood the Faction in very good stead ; by authorizing the People now and then to betake themselves to their Arms , and to put themselves upon their Guard ; which did , by degrees , let them into the Command of the City Militia ; out of which Egg ( as one says ) came forth the Cockatrice of Rebellion . Thus was poor England frighted out of a Dream of Dangers into cutting of Throats in Earnest : Out of a fear of Popery , into a prostitution even of Christianity ; and out of an apprehension of Tyranny into a most despicable state of Slavery . The Change of Government now in agitation , had been long in Project ; and no foresight wanting for the furtherance of the design . None so diligent at the Military-Yard , or Artillery-Garden , as the zelots of the Faction ; and upon the Vacancy of any considerable Employment there , who but they to put in for the Command ? Nor were they less industrious to screw themselves into the Bench of Aldermen and Common-Council , insomuch that a Motion was made there ( with an Eye to two beggerly , and Fanatical Captains , ) that Honest men , ( for that 's their Name when they are their own Godfathers ) might bear the Magistracy , and the City the expence . But what did all this amount to , without a Fond of Mon , Mony , Arms , and Amunition , to carry on the Work ? So that their businesse was now to make sure of the CITY , as the only means of their supply : But that , they found could never be brought about , without a Lord Mayor for their Turns ; Or else reducing the Mayor and Aldermen to a Level with the Commons : and establishing a firm correspondence betwixt Westminster , and Guild-hall , the One to Contrive , and the Other to Execute . So that this was the thing they pitch'd upon , and the manner of their proceeding was as follows . Having Pharisaically , and Invidiously divided the people into Two Partys ; Themselves forsooth , the Godly Party , and the Friends of the Government , the Papists : a little before St. Thomas's day 1641. ( when the City chuses their Common-Council ) they calumniated the Old Common-Council men , as men too much inclining to the Court ; sticklers for Episcopacy , and the Common-prayer ; and not at all zealous for Religion , ( just as we cry out against Papists , and Pensioners now adays ; ) by this practice , they worm'd out Honest men , and chose Schismaticks into their places : and instead of Sir George Benyon , Mr. Drake , Mr. Clark Mr. Gardiner ; Deputy Withers , Mr. Cartwright , and other Loyall , and considerable Citizens ; they took in Foulk the Traytor , Perkins , ( my Lord Say's Taylor , ) and Others of the same stamp and Value . Now though the Election be on St. Thomas day , they are never Return'd yet before the Munday after Twelfth ; nor allow'd to Act as Common-Counsil men till the Indentures of their Election be Returned from the War 〈◊〉 Inquest to the Town-Clerk ; and a Warrant Issu'd from the Lord May●r to the S●rjeant of the Chamber to Summon them . But the Faction however made bold to dispence with these Puntillo's , ( though the constant Rule and Custom of the City ) and a Common-Council being held December 31. 1641. by the Kings Express Order , all that Gang of the New Choice , thrust themselves in , and took their places with the Old. This Intrusion was opposed by several , but out of respect to a Message from his Majesty which was then brought them by the Lord Newbourgh , complaining of Tumults about White-hall , and Westminster , and recommending to the care of the City , the preventing of any further disorders : the question was let fall for the present ; and the Court apply'd themselves to dispatch an answer to his Majesty ; which was in effect , an acknowledgment of his gracious Goodness exprest to the City ; the Courts disavowing of the Tumults ; their promise of doing their best for the future to prevent , or suppress them , and their humble desire that whosoever should be found guilty of them , might be brought to condign punishment . On the Last of December , the House of Commons under pretence of finding themselves in danger , sent to the King for a Guard , but it must be a Guard out of the City of London , and to be commanded by the Earl of Essex . To which Message , his Majesty offer'd them , Jan : 3. a Guard of his own appointment for their security : But this Trick would not pass upon the King : so that they were forc'd to do their business another way . Upon the Fifth of Jan. another Common-Council was call'd by the Kings Order , when his Majesty was pleased , in person to acquaint the Court with the Reasons of his demanding the five Members the day before : admonishing them not to harbour or protect those men in the City . Fowke and his new Brethren ( contrary to all Right or President ) were got in again , and there he most audaciously affronted his Majesty with a Discourse of fears and Jelousies , Priviledges of Parliament , &c. the King only replying in effect , that they were dangerous men , and that they should have a Legal Tryal . On the same day ( being Wednesday ) the House adjourned till the Tuesday following , and Order'd a Committee to set next morning at Guildhall ; taking upon themselves little less then Soveraign Power . The Committee met at Grocers Hall , where the Five Members met , under the Guard of the City-Train'd-stands , where they past such Votes of Priviledge as never any Age heard of before , extending it even to the Exempting and justifying 〈◊〉 Treason it self . On Saturday , Jan. 8. upon a Debate for the safe meeting of the Five Members at Westminster the Tuesday following ; the Result was , That the Sheriffs of London should and might raise a Guard of the Train'd-Bands , for the Defence of the King and Parliament ; and that they might warrantably march out of their Liberties . A Rout of Sea-men offering their service by water , as the Other by Land. This Subject set all the Puritan Pulpits on work to inflame the People against their Soveraign in favour of the Five Members . Upon the fatall 10th of January , the King was forc'd to withdraw from London , which was then left at the Mercy of the Faction , and that very day , the Indentures of the Election were Return'd : Upon all Questions about These Elections , the Decision was formerly in the Lord Mayor and Court of Aldermen ; but by the Violence and Importunity of these New Intruders , it is left to a Committee of the Common-Council , ( being the Committee a so for the safety of the City ( so call'd ) : This Committee was their first approach toward the Militia ; and then follow'd another : for putting the City into a Posture of Defence , consisting of Six Aldermen and Twelve Commoners , most of them of the New Cutt ; and 300l . per annum allow'd to Skippon , as an assistant to the Committee . Having already modell'd the Common-Council to their liking they furnish themselves with all sorts of Military Provisions ; augment the Train'd-Bands , from 6000. to 8000. the Six Aldermen are made Colonels , and the Committee for the Posture of Defence , are to choose their Officers ; the authority of Summoning Common Councils is taken away from the Lord Mayor , and lodg'd in people of the Faction ; and whensoever they 'l have One call'd , the Lord Major must obey , without so much as asking a Reason for 't . They took away his Power also of Dissolving them , and kept him to his seat , till they thought fit to discharge him . And again , whereas all Proposals were formerly offer'd to the Court , and all Questions put by the Recorder from the Lord-Mayor ; when the Faction had any thing to propound , wherein the Lord Mayor would neither Command the Recorder , nor the Recorder act without the Lord Mayor , Ven , Pennington and Vassel help'd them out at a dead lift , with an Order from the House of Commons . And finally , they brought the Orderly Constitution of the City-Government to a Levell , confounding Mayor , Aldermen and Commons in the Blending of their Votes . The Schismatiques have now got the Riches and the Strength of the City in a manner at their own Disposal , For if the major part of the Common-Council may Call , Continue and Dissolve the Court at pleasure , put what Questions they list , and Determine all things by a Plurality of Votes , there needed little more then a Pack't Common-Council to do their business . Let us consider now the Harmony betwixt the Two Junto's of Westminster , and the City . The Commons Jan. 26. Petition'd his Majesty about the Tower , Forts , and the Militia : to which his Majesty returns them a Refusal , Jan. 28. in the most obliging Terms imaginable , telling them , that he did not doubt , that his having granted more then ever King had granted , would ever perswade his House of Commons to ask more then ever Subjects had ask'd . About the beginning of Feb. there was held a Common-Coun●ll ; which sat till One in the Morning . When the Cou●t was quite weary , and tir'd out , Ven took that Opportunity of presenting an Order of the Commons , desiring a return of the Names of those Persons whom the City intrusted with the Militia of London . The Court was a little surpriz'd at it ; but yet being desirous to be gone , and considering whatsoever past at One Council was in course to be debated at another , sent the Names of the Committee for the Posture of Defence , in return to the Houses Order . By this fetch , the Lord Mayor , Sheriffs , and Court of Aldermen , were understood to have voluntarily relinquished their Own Interest , and lodg'd the Power of the Militia in the Committee for the Posture of Defence , whereof the Major Part was wholly at the Devotion of Ven , and his complices . At the next Common-Council , upon reading the Orders of the last meeting , some of the Aldermen Protested against them ; as having no thought , of either shuting out the Mayor , or making the Committee so absolute as they found the two Houses had done . Whereupon it was mov'd that the Houses might be Petition'd to reverse the Order . But that being carryed in the Negative , Ven produces another Order for the adding of Skippon to the Committee for the Militia , which was carry'd without much Difficulty . The Court of Aldermen reflecting upon the Indignities cast upon the Mayor and Government of the City , Petition'd the House apart from the Commons , that the Mayor and Sheriffs might be nominated of the Committee , but to no purpose ; For they knew Sir Richard Gourny was a person of two much Honour and Loyalty , to comply with their Designes . After this Repulse , several of the most Eminent Citizens , both for Worth and Estates , Petition'd the Two Houses in their own Names for the Removall of That Scandal , but there was no relief to be had ; and they were barbarously treated for their pains over and above . Sir George Benyon ( to his Honour ) as the framer and chief Promoter of that most reasonable Petition , was fin'd 3000l . Disfranchiz'd in the City , never to bear Office in the Kingdom , to be Committed for two year to Colchester Goal , and at the end of the Term to give security for his good Behaviour . Methinks the bare Recital of This Inhumane Insolence should turn the Bloud of every honest Citizen . This Committee was now becom the masters of the Militia ; they remov'd Sir Richard Gourny , and put Pennington into his place ; they make Ordinances to pass for Laws , and Rebellion , to be a point of Conscience , they persecute the Orthodox Clergy , Oppress their Fellow Citizens , and the whole Nation ; and where they have not Credit to borrow . they make use of their Power to Take away , living upon the Spoil , without any regard to the Laws either of God or Man. And to shew the world that as the Faction had subverted the Government of the City , so they intended to perpetuate the slavery : See as follows . Vicesimo Octavo , Februarii 1648. An Act of the Commons of England in Parliament Assembled , For Removing Obstructions in the Proceedings of the Common-Council of the City of London . THe Commons of England , in Parliament assembled , do Enact , and Ordain , and be it Enacted and Ordained by the Authority aforesaid , that in all times to come , the Lord Mayor of the said City of London , so often and at such time as any 10. or more of the Common-Council-men do by Writing under their hands , request or desire him thereunto , shall summon , assemble , and hold a Common-Council , and if at any time being so required or desired he shall fail therein , then the ten persons , or more making such request or desire , shall have Power , and are hereby Authorized by Writing under their hand , to summon or cause to be summoned , to the said Council , the Members belonging thereunto , in as ample manner as the Lord Mayor himself usually hath done , and that the Members appearing upon the same Summons , being of the Number of 40. or more , shall become a Common-Council . And that each Officer whose duty it shall be to warn in , and Summon the Members of the said Councill , shall perform the same from time to time upon the Warrant or Command of ten persons or more so authorized as aforesaid : And it is further Enacted and Ordained , by the authority aforesaid , that in every Common-Council hereafter to be assembled , the Lord Mayor of the said City for the time being , or in his absence , such Locum tenens as he shall appoint , and in default thereof , the Eldest Alderman present if any be , and for want of such Alderman or in case of his neglect , or refusal therein , then any other person Member of the said Council whom the Commons present in the said Council shall chuse , shall be from time to time President or Chairman of the said Council ; and shall cause and suffer all things offered to or proposed in the said Council to be fairly and orderly debated , Put to the Question , Voted , and Determined , in and by the same Council , as the Major part of the Members present in the said Council shall desire or think ●it ; and in every Vote which shall pass , and in the other Proceedings of the said Council , neither the Lord Major nor Aldermen , joynt , or Separate , shall have any negative or distinct Voice , or Vote , otherwise then with , and among , and as part of the rest of the Members of the said Council , and in the same manner as the other Members have , and that the absence and withdrawing of the Lord Major , or Aldermen from the said Council , shall not stop or prejudice the proceedings of the said Council . And that every Common-Council which shall be held in the City of London , shall sit vnd continue so long as the Major part of the Council shall think sit , and shall not be dissolved , or adjourned but by and according to the Order or Consent of the Major part of the same Council : And that all the Votes and Acts of the said Common-Council which was held 13 January last , after the departure of the Lord Mayor from the same Council , and also all Votes and acts of every Common Council hereafter to be held , shall be from time to time duly registred as the Votes and Acts of the said Council have used to be done , in time past . And be it further E●cted and Ordained by the Authority aforesaid , that every Officer which shall sit in the said Council , shall be from time to time chosen by the said Council , and shall have such reasonable allowance , or Salary , for his pains and service therein , as the Council shall think fit : And that every such Officer shall attend the said Common-Council , and that all Acts and Records and Register Books belonging to the said City , shall be extant , to be perused ●od ▪ searched into by every Citizen of the said City , in the presence of the Officer who shall have the Charge of keeping thereof , who is hereby required to attend for the same purpose . Hen. Scobel . Cler. Parliament . Take notice , that the Vote of Common-Council in the Act above-recited , of Jan. 13. 1648. when the Lord Mayor went off , and dismissed the Court , was a Treasonous Vote , for the speedy bringing of the King to Justice . You have here the State of the New-Model'd Government of the City ( and effectually of the whole Nation ) together with the Methods of Hypocrisy and State that brought us into that miserable Condition . And what were they but Canting Sermons , Popular Petitions , Tumults , Associations , Impostures , and Disaffected Common-Councils ? We have likewise set forth how these Advantages were gain'd , with their Natural Tendency to the Mischiefs they produc'd . And who were they that promoted and brought all these Calamities upon us , but men of desperate Fortunes and Principles , Male-contents , broken Tradesmen , Coblers , Thimble-makers , Dray-men , Ostlers , and a world of this sort of People , whose Names are every where up and down in the History of our late Consusions ; Men of Ambition and Interest , and agreeing in nothing else but an United Disaffection both to Church and State. The contrivers of all these mischiefs ( says his Late Majesty ) know what overtures have been made by them ; and with what Importunity for Offices and Preferments ; what great Services should have been done for us ; and what other Undertakings were ( even to have sav'd the Life of the Earl of Strafford ) if we would confer such Offices upon them . And Henry Martin very Honestly blurted it out , Apox ▪ ô your snivling for Religion ( says he ) we fight for Liberty : And all their bawling to put other people out of Employment was only to get themselves In. Thus they went on till the Government was made a Prey to the Faction ; and the deluded Multitude too late made sensible of their Errours . Methinks the People of England , after all this Experience , should be both Wiser and Honester , then by treading the same steps over again , to re-engage themselves in the same Miseries and Crimes : Or if both Conscience and Common ▪ Prudence ▪ should have quite forsaken us , the very shame , methinks of being fool'd over again the same way , should move us to bethink our selves . Or if that very shame were lost too , it was so Base , so Scandalous a Servitude ; we were Slaves to the Meanest of the Rabble : And our Masters were a greater Infamy to us then our Fetters ; the very Ignominy cannot but work an Indignation in any thing that wears the Soul of an Englishman . This Paper and occasion will not bear the tracing of their Ingratitudes and Tyrannies at length ; but in short , how barbarously did they treat even their Idoliz'd House of Commons ; their Assembly ; nay their Covenanting Brethren the Scots ; when they follow'd them from Newark even to their Borders with a body of Horse at their Heels ? their Generall , and the Army that set them up : in a most Eminent manner the City of London , though ( as the Faction order'd it ) the very Nurse and Supportesse of the Rebellion . His Sacred Majesty can never forget by what means his Blessed Father was Murther'd ; nor the Bishops forget the abuse and Profanation of the Pulpits even to the Extirpating of the Holy Order ; the Nobility and Gentry can never forget the Illusions that were put upon them under the Appearancee of Religion and Duty , by men that were void of both ; neither certainly can the Common people forget how they were conjur'd into a Circle by Sermons , Petitions , and Covenants ; whence there was no getting out again . We 'l see a little of their Ingratitude now to the City of London ; and whether They far'd any better then other people . First they stript them of the Militia ; then of their Charter and Priviliges ; they turn'd their Government Topsy Turvy : Tax'd , Disarm'd , Imprison'd , and Plunder'd at pleasure ; took down their Chaines , and Posts , Quarter'd Souldiers upon them , Garrison'd the Tower , and several other places of the City ; the Army Marching in Triumph through it , for the aggravation of their Slavery ; they degraded the Lord Mayor Reynoldson , Fin'd him 2000l . and Committed him to the Tower , April 21. 48. for refusing to publish the Proclamation for Abolishing the Kingly Office : They threatned to set fire to the City , and lay it in the Dust , telling the Mayor and Aldermen , in a Letter about the beginning of Aug. 1647. that they were unable to defend either the Parliament or themselves ; and demanding to have the City deliver'd into their hands ; which was submitted to , upon Conditions , of relinquishing the Militia , and 11. Members , delivering up the Forts , and Tower of London , and all Magazins , and Arms therein , to the Army , disbanding their Forces , turning out all Reformades , and drawing off their Guards from the Parliament . In Walkers Hist. of Independency , these Particulars are to be seen at large . It is remarkable , that what other means soever were occasionally made use of , the Plot was still driven on , from First to Last , mainly by PETITIONS , but none were admitted on the Other side : For so soon as ever any Petition appear'd that crost the Factions ●nterest ; ( as in several Cases from the Agitators or the City of London ) there was presently a strict enquiry after the Authours and Abettors of them , and the Design immediately crusht . They should have taken in the SUBSCRIBERS too , and Issu'd out a Commission of Enquiry , whether all the Marks , and Subscriptions , produced in the Names of so many thousand Petitioners , were really the Acts , and Attestations of the Persons so Named , and what Arts and Menaces were made use of for their procurement . No unnecessary caution , even in our present Case , to distinguish the Sober , and well-meaning Subscribers , from the Fierce and Bloody Fifth-Monarchy men , and other Sects that hold affinity with them ; It being notoriously known , that a Mark is set upon the Refusers by those Factions , who are the violent sticklers in this proceeding , which carries the face rather of an Intended Massacre , then a Petition . This will seem no uncharitable Construction , when I shall tell you what a Noble Lord said in the House of Peers , Dec. 19. 42. They chearfully undertook ( says he ) to serve against that Army wherein they knew their Own Fathers were ; and on my Conscience ( says he ) I speak it to their Honour had they met them ▪ alone 〈◊〉 would have sacrific'd them to the Commands of both Houses . And now you shall see their Piety expounded in another part of the same Speech . They ( says he ) who think that Human Laws can bind the Conscience ; and will examine the Oaths they have taken , according to the Interpretations of Men , will in time fall from us : but such who Religiously consider that such Moral Preceps are fi●ter for Heathens , then for Christians ; will not feint in their Duty . To bring this Pamphlet to a Conclusion , we shall only say this further in justification of it , that it was written with a very Honest Intention ; that the matter of Fact is partly upon Certain Knowledg , and partly upon the credit of very Warrantable Papers . The principal Scope of it was , to lay open the Mistery and Method of the Late Rebellion ; and so to expose it , that the same Project , and Model may not be made use of for Another . The End. The CONTENTS . THe Liberties of Press and Pulpit . Pag. 5 A Deduction of the Late Troubles . P. 12 Of Popular Petitions . P. 18 Of Tumults . P. 22 Of Popular Oaths and Associations . P. 23 Of Plots , and Impostures . P. 26 How the Faction gain'd the Common-Council . P. 28 Errata . PAge 15. line 11. after Covenants , reade , Associations for the Factious , and in 〈◊〉 , the Party . Ibid. l. 29. for Government , r. Governour . p. 21. l. 16. for be kept , r. keep . p. 22. l. 16. for Garnets , Garrets . p. 27. l. 31. for Absession , r. Obsession . Beside other Literal Faults Escaped in haste . Notes, typically marginal, from the original text Notes for div A47914-e110 The Schism led the way to the Sedition . Emissaries in Corporations Seminaries of Novices . Their Agents were upon 〈◊〉 their behaviour . Their Lecturers are supply'd by our Conventicles . The People were poyson'd from the Pulpit . The boast of their Num bers . They grow upon the Government . They squar their Consciences to their Interests . Burton on Psal. 53. 7. 8. Jun. 20. 1641 Pa. 21. Case on Ezra 10. 2 , 3. pa. 33. Case on Isa. 43. 4. pa. 19. Ward on Deut 33. 16. pa. 18. Dispu . against English Popish Ceremonies , pa. 11 Smectymnu● pa. 58. Marshall ●efore the Commons , Jun. 15. 43. pag. 25. Case of the Covenant , 1643. pa. 47 , Marsha● Penegyrique 1643. pa 21 Woodcock on Gen 4. 23. pa. 1● . Fair●loth , on Josh. 7. 25. pa. 28 Case on 〈◊〉 〈◊〉 4. pa. 18. Cala● Sermon , Dec. 25. 44. pa. 8. Case on the Covenant 1643. p. 65. Caryl● Sermon at the taking the Covenant Oct. 6. 43. B●idges on Revelations 4 8. Fair ●loth on I●sh 7. 25. Pag. 29. Marshalls Sermon ; June , 15. 43. Pag. 15 Cal ' s Speech at Guild-hall . Oct. 6. 43. Herle Jan , 15. on Psa. 95 1. Herle on Gen. 22. 5. pa. 23. Faircloth on Josh. 7. 25. Case on D● . 11. 32 , 44. Cal's Theses pa. 29. Case on the Covenant , 43. Herle ●efore the Commons 44. Ca●'s Theses in a Sermon Dec. 25. 44. Jenkins's Petition . Herles Sermon before the Commons , 1644. Paxters Holy Common-wealth . Herle before the Commons Nov. 5. 44 Strickland's Thanksgiving Sermon , Nov. 5. 44. Cockayns Sermon before the Commons Nov. 29. 48. The Kings Murther Encouraged . 〈◊〉 〈◊〉 before the Commons D●c . 26. 48 Jenkins ' Sermon ●efore the Commons Sept. 24 56. pa. 23. The Kings Murther Justified . Baxters Holy Common-wea●th , 486. Mr. Baxters ▪ Cases of Conscience Theses 1●7 . ●81 . 〈◊〉 . The 〈◊〉 naticks did the Faction many good Offices The Pulpits only sp●ke as the Caball dictated . Their agreement in Method and d●signe . A deduction of our Late Troubles . Exact Collection pag. 4. Pag. 16. Exact Collections . Six Treasonous and Seditious Po●ions . Pag 297 , 298. Baits for all Parties . The Legal Government of the City of London . The Charter of the Lord Mayor and Aldermen In what manner the People were wrought upon . The Artifice of Petitions . EIK. BA . Many Petition for they know not what ▪ The manner of Promoting Petitions . Ex. Coll. 536. Fobb'd Petitions impos'd upon the Nation by the Faction . The intent of Popular Petitions is to be Consider'd . Consederate Petitions are but the Pro logue to Confederate Practises . Never satisfy'd . Ex. Coll. 〈◊〉 . 548. The Effect of Popular Petitions . Upon what Terms they may be allow'd . Let every man keep to his own post . A Naturall Transi●ion from a Popu lar Petition to a Tumult . EIK. BA . upon tumults . E● . C●ll . 532. The Insolences of the Rabb●e upon the Parliament . Pag. 533 Upon ●e City . And upon the ●ing himse●f Pag. 538. The first Tumu●s punished by tumults . EIK. BA . Upon the Distraction of the Parliament Army , and City . Of ●aths , Covenants , and Associations . The Leagues of Subjects among themselves are Conspiracies . The delusions of 1641. The Protestation . The Juggle of the Covenant . The Protestation an Oath of Policy not Conscience . EIK. BA . Imposture ; upon the Peop●e . 〈◊〉 Alarm The good women could not s●p for fear of the T● guns ▪ A Tumu● f●r fear of a Peace . Mr. Pyms Plague plaister . A Taylor discovers a Plot against my Lord S●y . The people Impos'd upon by ridiculous Stories and Impostures . No foresight wanting in the Faction . The Faction could do nothing without the City . The Practices of the Faction upon the Common-Council . The Common Council impos'd upon by the Faction beyond president . Ex. Col. 44. Ex. Col. 45. The King goes to the Common-Council , The Commons adjourn , and remove into the City . The Committees Vote at Grocers-Hall . The King withdraws from London . They settle the Militia . And strip the Mayor of his priviledges . The Fiction Masters of the City . The Commons Pe●on about the Mi●tia . Ex Col. 61. A Trick put upon the Lord Mayor & Aldermen . The Government of the City aff●onted . The Tyranny of this Committee . How we were destroved , and By whom . Ex. Col. 534. We must be mad to engage in New Troubles ▪ The Factions Ingratitude . The Methods of our Late Troubles fresh in our Memories . Ungrateful to the City . The Plot driven on Principally by Petitions . A way to discover Counterfeits . Dutyful Children . A Dispensation for perjury 
A50883	----	Areopagitica; a speech of Mr. John Milton for the liberty of vnlicens'd printing, to the Parlament of England. Milton, John, 1608-1674. This text is an enriched version of the TCP digital transcription A50883 of text R210022 in the English Short Title Catalog (Wing M2092). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 105 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A50883 Wing M2092 ESTC R210022 99868859 99868859 121215 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A50883) Transcribed from: (Early English Books Online ; image set 121215) Images scanned from microfilm: (Thomason Tracts ; 4:E18[9]) Areopagitica; a speech of Mr. John Milton for the liberty of vnlicens'd printing, to the Parlament of England. Milton, John, 1608-1674. [2], 40, [2] p. [s.n.], London : Printed in the yeare, 1644. The final leaf is blank. Annotation on Thomason copy: "Ex dono Authoris"; "Nouemb. 24:"; on p.12: wayfaring is corrected to "warfaring"; Lord is corrected to "Lords" (these emendations may be in Milton's hand; cf. Bernard Quaritch catalogue 1165, no. 144, where Parker, W.R. Milton: a biography, p.890 is cited). Imperfect; lacks final leaf. Reproduction of the original in the British Library. eng Freedom of the press -- Early works to 1800. A50883 R210022 (Wing M2092). civilwar no Areopagitica; a speech of Mr. John Milton for the liberty of unlicenc'd printing, to the Parlament of England. Milton, John 1644 20247 14 20 0 0 0 0 17 C The rate of 17 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2000-00 TCP Assigned for keying and markup 2001-00 SPi Global Keyed and coded from ProQuest page images 2001-00 TCP Staff (Michigan) Sampled and proofread 2001-00 TCP Staff (Michigan) Text and markup reviewed and edited 2001-11 pfs Batch review (QC) and XML conversion AREOPAGITICA ; A SPEECH OF Mr. JOHN MILTON For the Liberty of VNLICENC'D PRINTING , To the PARLAMENT of ENGLAND . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Euripid , Hicetid . This is true Liberty when free born men Having to advise the public may speak free , Which he who can , and will , deserv's high praise , Who neither can nor will , may hold his peace ; What can be juster in a State then this ? Euripid , Hicetid . LONDON , Printed in the Yeare , 1644. For the Liberty of unlicenc'd Printing . THey who to States and Governours of the Commonwealth direct their Speech , High Court of Parlament , or wanting such accesse in a private condition , write that which they foresee may advance the publick good ; I suppose them as at the beginning of no meane endeavour , not a little alter'd and mov'd inwardly in their mindes : Some with doubt of what will be the successe , others with feare of what will be the censure ; some with hope , others with confidence of what they have to speake . And me perhaps each of these dispositions , as the subject was whereon I enter'd , may have at other times variously affected ; and likely might in these formost expressions now also disclose which of them sway'd most , but that the very attempt of this addresse thus made , and the thought of whom it hath recourse to , hath got the power within me to a passion , farre more welcome then incidentall to a Preface . Which though I stay not to confesse ere any aske , I shall be blamelesse , if it be no other , then the joy and gratulation which it brings to all who wish and promote their Countries liberty ; whereof this whole Discourse propos'd will be a certaine testimony , if not a Trophey . For this is not the liberty which wee can hope , that no grievance ever should arise in the Commonwealth , that let no man in this World expect ; but when complaints are freely heard , deeply consider'd , and speedily reform'd , then is the utmost bound of civill liberty attain'd , that wise men looke for . To which if I now manifest by the very sound of this which I shall utter , that wee are already in good part arriv'd , and yet from such a steepe disadvantage of tyranny and superstition grounded into our principles as was beyond the manhood of a Roman recovery , it will bee attributed first , as is most due , to the strong assistance of God our deliverer , next to your faithfull guidance and undaunted Wisdome , Lords and Commons of England . Neither is it in Gods esteeme the diminution of his glory , when honourable things are spoken of good men and worthy Magistrates ; which if I now first should begin to doe , after so fair a progresse of your laudable deeds , and such a l●●● obligement upon the whole Realme to your indefatigable vertues●● might be justly reckn'd among the tardiest , and the unwillingest of them that praise yee . Neverthelesse there being three principall things , without which all praising is but Courtship and flattery . First , when that only is prais'd which is solidly worth praise : next when greatest likelihoods are brought that such things are truly and really in those persons to whom they are ascrib'd , the other , when he who praises , by shewing that such his actuall perswasion is of whom he writes , can demonstrate that he flatters not ; the former two of these I have heretofore endeavour'd , rescuing the employment from him who went about to impaire your merits with a triviall and malignant Encomium ; the latter as belonging chiefly to mine owne acquittall , that whom I so extoll'd I did not flatter , hath been reserv'd opportunely to this occasion . For he who freely magnifies what hath been nobly done , and fears not to declare as freely what might be done better , gives ye the best cov'nant of his fidelity ; and that his loyalest affection and his hope waits on your proceedings . His highest praising is not flattery , and his plainest advice is a kinde of praising ; for though I should affirme and hold by argument , that it would fare better with truth , with learning , and the Common-wealth , if one of your publisht Orders which I should name , were call'd in , yet at the same time it could not but much redound to the lustre of your milde and equall Government , when as private persons are hereby animated to thinke ye better pleas'd with publick advice , then other statists have been delighted heretofore with publicke flattery . And men will then see what difference there is between the magnanimity of a trienniall Parlament , and that jealous hautinesse of Prelates and cabin Counsellours that usurpt of late , when as they shall observe yee in the midd'st of your Victories and successes more gently brooking writt'n exceptions against a voted Order , then other Courts , which had produc't nothing worth memory but the weake ostentation of wealth , would have endur'd the least signifi'd dislike at any sudden Proclamation . If I should thus farre presume upon the meek demeanour of your civill and gentle greatnesse , Lords and Commons , as what your publisht Order hath directly said , that to gainsay , I might defend my selfe with ease , if any should accuse me of being new or insolent , did they but know how much better I find ye esteem it to imitate the old and elegant humanity of Greece , then the barbarick pride of a Hunnish and Norwegian statelines . And out of those ages , to whose polite wisdom and letters we ow that we are not yet Gothes and Jutlanders , I could name him who from his private house wrote that discourse to the Parlament of Athens , that perswades them to change the forme of Democraty which was then establisht . Such honour was done in those dayes to men who profest the study of wisdome and eloquence , not only in their own Country , but in other Lands , that Cities and Siniories heard them gladly , and with great respect , if they had ought in publick to admonish the State . Thus did Dion Prusaus a stranger and a privat Orator counsell the Rhodians against a former Edict : and I abound with other like examples , which to set heer would be superfluous . But if from the industry of a life wholly dedicated to studious labours , and those naturall endowments haply not the worst for two and fifty degrees of northern latitude , so much must be derogated , as to count me not equall to any of those who had this priviledge , I would obtain to be thought not so inferior , as your selves are superior to the most of them who receiv'd their counsell : and how farre you excell them , be assur'd , Lords and Commons , there can no greater testimony appear , then when your prudent spirit acknowledges and obeyes the voice of reason from what quarter soever it be heard speaking ; and renders ye as willing to repeal any Act of your own setting forth , as any set forth by your Predecessors . If ye be thus resolv'd , as it were injury to thinke ye were not , I know not what should withhold me from presenting ye with a fit instance wherein to shew both that love of truth which ye eminently professe , and that uprightnesse of your judgement which is not wont to be partiall to your selves ; by judging over again that Order which ye have ordain'd to regulate Printing . That no Book , pamphlet , or paper shall be henceforth Printed , unlesse the same be first approv'd and licenc't by such , or at least one of such as shall be thereto appointed . For that part which preserves justly every mans Copy to himselfe , or provides for the poor , I touch not , only wish they be not made pretenses to abuse and persecute honest and painfull Men , who offend not in either of these particulars . But that other clause of Licencing Books , which we thought had dy'd with his brother quadragesunal and matrimonial when the Prelats expir'd , I shall now attend with such a Homily , as shall lay before ye , first the inventors of it to bee those whom ye will be loath to own ; next what is to be thought in generall of reading , what ever sort the Books be ; and that this Order avails nothing to the suppressing of scandalous , seditious , and libellous Books , which were mainly intended to be supprest . Last , that it will be primely to the discouragement of all learning , and the stop of Truth , not only by disexercising and blunting our abilities in what we know already , but by hindring and cropping the discovery that might bee yet further made both in religious and civill Wisdome . I deny not , but that it is of greatest concernment in the Church and Commonwealth , to have a vigilant eye how Bookes demeane themselves as well as men ; and thereafter to confine , imprison , and do sharpest justice on them as malefactors : For Books are not absolutely dead things , but doe contain a potencie of life in them to be as active as that soule was whose progeny they are ; nay they do preserve as in a violl the purest efficacie and extraction of that living intellect that bred them . I know they are as lively , and as vigorously productive , as those fabulous Dragons teeth ; and being sown up and down , may chance to spring up armed men . And yet on the other hand unlesse warinesse be us'd , as good almost kill a Man as kill a good Book ; who kills a Man kills a reasonable creature , Gods Image ; but hee who destroyes a good Booke , kills reason it selfe , kills the Image of God , as it were in the eye . Many a man lives a burden to the Earth ; but a good Booke is the pretious life-blood of a master spirit , imbalm'd and treasur'd up on purpose to a life beyond life . 'T is true , no age can restore a life , whereof perhaps there is no great losse ; and revolutions of ages doe not oft recover the losse of a rejected truth , for the want of which whole Nations fare the worse . We should be wary therefore what persecution we raise against the living labours of publick men , how we spill that season'd life of man preserv'd and stor'd up in Books ; since we see a kinde of homicide may be thus committed , sometimes a martyrdome , and if it extend to the whole impression , a kinde of massacre , whereof the execution ends not in the slaying of an elementall life , but strikes at that ethereall and and fist essence , the breath of reason it selfe , slaics an immortality rather then a life . But lest I should be condemn'd of introducing licence , while I oppose Licencing , I refuse not the paines to be so much Historicall , as will serve to shew what hath been done by ancient and famous Commonwealths , against this disorder , till the very time that this project of licencing crept out of the Inquisition , was catcht up by our Prelates , and hath caught some of our Presbyters . In Athens where Books and Wits were ever busier then in any other part of Greece , I finde but only two sorts of writings which the Magistrate car'd to take notice of ; those either blasphemous and Atheisticall , or Libellous . Thus the Books of Protagoras were by the Iudges of Areopagus commanded to be burnt , and himselfe banisht the territory for a discourse begun with his confessing not to know whether there were gods , or whether not : And against defaming , it was decreed that none should be traduc'd by name , as was the manner of Vetus Comoedia , whereby we may guesse how they censur'd libelling : And this course was quick enough , as Cicero writes , to quell both the desperate wits of other Atheists , and the open way of defaming , as the event shew'd . Of other sects and opinions though tending to voluptuousnesse , and the denying of divine providence they tooke no heed . Therefore we do not read that either Epicurus , or that libertine school of Cyrene , or what the Cynick impudence utter'd , was ever question'd by the Laws . Neither is it recorded that the writings of those old Comedians were supprest , though the acting of them were forbid ; and that Plato commended the reading of Aristophanes the loosest of them all , to his royall scholler Dionysius , is commonly known , and may be excus'd , if holy Chrysostome , as is reported , nightly studied so much the same Author and had the art to cleanse a scurrilous vehemence into the stile of a rousing Sermon . That other leading City of Greece , Lacedaemon , considering that Lycurgus their Law-giver was so addicted to elegant learning , as to have been the first that brought out of Jonia the scatter'd workes of Homer , and sent the Poet Thales from Creet to prepare and mollifie the Spartan surlinesse with his smooth songs and odes , the better to plant among them law and civility , it is to be wonder'd how musclesse and unbookish they were , minding nought but the feats of Warre . There needed no licencing of Books among them for they dislik'd all , but their owne Laconick Apothegms , and took a slight occasion to chase Archilochus out of their City , perhaps for composing in a higher straine then their owne souldierly ballats and roundels could reach to : Or if it were for his broad verses , they were not therein so cautious , but they were as dissolute in their promiscuous conversing ; whence Euripides affirmes in Andromache , that their women were all unchaste , Thus much may give us light after what sort Bookes were prohibited among the Greeks . The Romans also for many ages train'd up only to a military roughnes , resembling most the Lacedaemonian guise , knew of learning little but what their twelve Tables , and the Pontifick College with their Augurs and Flamins taught them in Religion and Law , so unacquainted with other learning , that when Carneades and Critolaus , with the Stoick Diogenes comming Embassadors to Rome , tooke thereby occasion to give the City a tast of their Philosophy , they were suspected for seducers by no lesse a man then Cato the Censor , who mov'd it in the Senat to dismisse them speedily , and to banish all such Attick bablers out of Italy . But Scipio and others of the noblest Senators withstood him and his old Sabin austerity ; honour'd and admir'd the men ; and the Censor himself at last in his old age fell to the study of that whereof before hee was so scrupulous . And yet at the same time Naevius and Plautus the first Latine comedians had fill'd the City with all the borrow'd Scenes of Menander and Philemon . Then began to be consider'd there also what was to be don to libellous books and Authors ; for Naevius was quickly cast into prison for his unbridl'd pen , and releas'd by the Tribunes upon his recantation : We read also that lipels were burnt , and the makers punisht by Augustus . The like severity no doubt was us'd if ought were impiously writt'n against their esteemed gods . Except in these two points , how the world went in Books , the Magistrat kept no reckning . And therefore Lucretius without impeachment versifies his Epicurism to Memmius , and had the honour to be set forth the second time by Cicero so great a father of the Common-wealth ; although himselfe disputes against that opinion in his own writings . Nor was the Satyricall sharpnesse , or naked plainnes of Lucilius , or Catullus , or Flaccus , by any order prohibited . And for matters of State , the story of Titus Livius , though it extoll'd that part which Pompey held , was not therefore supprest by Octavius Caesar of the other Faction . But that Neso was by him banisht in his old age , for the wanton Poems of his youth , was but a meer covert of State over some secret cause : and besides , the Books were neither banisht nor call'd in . From hence we shall meet with little else but tyranny in the Roman Empire , that we may not marvell , if not so often bad , as good Books were silenc't . I shall therefore deem to have bin large anough in producing what among the ancients was punishable to write , save only which , all other arguments were free to treat on . By this time the Emperors were become Christians , whose discipline in this point I doe not finde to have bin more severe then what was formerly in practice . The Books of those whom they took to be grand Hereticks were examin'd , refuted , and condemn'd in the generall Councels ; and not till then were prohibited , or burnt by autority of the Emperor . As for the writings of Heathen authors , unlesse they were plaine invectives against Christianity , as those of Porphyrius and Proclus , they met with no interdict that can be cited , till about the year 400. in a Carthaginian Councel , wherein Bishops themselves were forbid to read the Books of Gentiles , but Heresies they might read : while others long before them on the contrary scrupl'd more the Books of Hereticks , then of Gentiles . And that the primitive Councels and Bishops were wont only to declare what Books were not commendable , passing no furder , but leaving it to each ones conscience to read or to lay by , till after the yeare 800. is observ'd already by Padre Paolo the great unmasker of the Trentine Councel . After which time the Popes of Rome engrossing what they pleas'd of Politicall rule into their owne hands , extended their dominion over mens eyes , as they had before over their judgements , burning and prohibiting to be read , what they fansied not ; yet sparing in their censures , and the Books not many which they so dealt with : till Martin the 5. by his Bull not only prohibited , but was the first that excommunicated the reading of hereticall Books ; for about that time Wicklef and Husse growing terrible , were they who first drove the Papall Court to a stricter policy of prohibiting . Which cours Leo the 10 , and his successors follow'd , untill the Councell of Trent , and the Spanish Inquisition engendring together brought forth , or perfeted those Catalogues , and expurging Indexes that rake through the entralls of many an old good Author , with a violation wors then any could be offer'd to his tomb . Nor did they stay in matters Hereticall , but any subject that was not to their palat , they either condemn'd in a prohibition , or had it strait into the new Purgatory of an Index . To fill up the measure of encroachment , their last invention was to ordain that no Book , pamphlet , or paper should be Printed ( as if S. Peter had bequeath'd them the keys of the Presse also out of Paradise ) unlesse it were approv'd and licenc't under the hands of 2 or 3 glutton Friers . For example : Let the Chancellor Cini be pleas'd to see if in this present work be contain'd ought that may withstand the Printing . Vincent Rabatta Vicar of Florence . I have seen this present work , and finde nothing athwart the Catholick faith and good manners : In witnesse whereof I have given , &c. Nicolò Cini Chancellor of Florence . Attending the precedent relation , it is allow'd that this present work of Davanzati may be Printed , Vincent Rabatta , &c. It may be Printed , July 15. Friar Simon Mompei d' Amelia Chancellor of the holy office in Florence . Sure they have a conceit , if he of the bottomlesse pit had not long since broke prison , that this quadruple exorcism would barre him down . I feare their next designe will be to get into their custody the licencing of that which they say * Claudius intended , but went not through with . Voutsafe to see another of their forms the Roman stamp : Imprimatur , If it seem good to the reverend Master of the holy Palace , Belcastro Vicegerent . Imprimatur Friar Nicolò Rodolphi Master of the holy Palace . Sometimes 5 Imprimaturs are seen together dialogue-wise in the Piatza of one Title page , complementing and ducking each to other with their shav'n reverences , whether the Author , who stands by in perplexity at the foot of his Epistle , shall to the Presse or to the spunge . These are the prety responsories , these are the deare Antiphonies that so bewitcht of late our Prelats , and their Chaplaines with the goodly Eccho they made ; and besotted us to the gay imitation of a lordly Imprimatur , one from Lambeth house , another from the West end of Pauls ; so apishly Romanizing , that the word of command still was set downe in Latine ; as if the learned Grammaticall pen that wrote it , would cast no ink without Latine ; or perhaps , as they thought , because no vulgar tongue was worthy to expresse the pure conceit of an Imprimatur ; but rather , as I hope , for that our English , the language of men ever famous , and formost in the atchievements of liberty , will not easily finde servile letters anow to spell such a dictatorie presumption English . And thus ye have the Inventors and the originall of Book-licencing ript up , and drawn as lineally as any pedigree . We have it not , that can be heard of , from any ancient State , or politie , or Church , nor by any Statute left us by our Ancestors elder or later ; nor from the moderne custom of any reformed Citty , or Church abroad ; but from the most Antichristian Councel , and the most tyrannous Inquisition that ever inquir'd . Till then Books were ever as freely admitted into the World as any other birth : the issue of the brain was no more stifl'd then the issue of the womb : no envious Juno sate cros-leg'd over the nativity of any mans intellectuall off spring ; but if it prov'd a Monster , who denies , but that it was justly burnt , or sunk into the Sea . But that a Book in wors condition then a peccant soul , should be to stand before a Jury ere it be borne to the World , and undergo yet in darknesse the judgement of Radamanth and his Collegues , ere it can passe the ferry backward into light , was never heard before , till that mysterious iniquity provokt and troubl'd at the first entrance of Reformation , sought out new limbo's and new hells wherein they might include our Books also within the number of their damned . And this was the rare morsell so officiously snatcht up , and so ilfavourdly imitated by our inquisiturient Bishops , and the attendant minorites their Chaplains . That ye like not now these most certain Authors of this licencing order , and that all sinister intention was farre distant from your thoughts , when ye were importun'd the passing it , all men who know the integrity of your actions , and how ye honour Truth , will clear yee readily . But some will say , What though the Inventors were bad , the thing for all that may be good ? It may so ; yet if that thing be no such deep invention , but obvious , and easie for any man to light on , and yet best and wisest Commonwealths through all ages , and occasions have forborne to use it , and falsest seducers , and oppressors of men were the first who tooke it up , and to no other purpose but to obstruct and hinder the first approach of Reformation ; I am of those who beleeve , it will be a harder alchymy then Lullius ever knew , to sublimat any good use out of such an invention . Yet this only is what I request to gain from this reason , that it may be held a dangerous and suspicious fruit , as certainly it deserves , for the tree that bore it , untill I can dissect one by one the properties it has . But I have first to finish , as was propounded , what is to be thought in generall of reading Books , what ever sort they be , and whether be more the benefit , or the harm that thence proceeds ? Not to insist upon the examples of Moses , Daniel & Paul , who were skilfull in all the learning of the AEgyptians , Caldeans , and Greeks , which could not probably be without reading their Books of all sorts , in Paul especially , who thought it no defilement to insert into holy Scripture the sentences of three Greek Poets , and one of them a Tragedian , the question was , notwithstanding sometimes controverted among the Primitive Doctors , but with great odds on that side which affirm'd it both lawfull and profitable , as was then evidently perceiv'd , when Julian the Apostat , and suttlest enemy to our faith , made a decree forbidding Christians the study of heathen learning : for , said he , they wound us with our own weapons , and with our owne arts and sciences they overcome us . And indeed the Christians were put so to their shifts by this crafty means , and so much in danger to decline into all ignorance , that the two Apollinarii were fain as a man may say , to coin all the seven liberall Sciences out of the Bible , reducing it into divers forms of Orations , Poems , Dialogues , ev'n to the calculating of a new Christian Grammar . But saith the Historian Socrates , The providence of God provided better then the industry of Apollinarius and his son , by taking a way that illiterat law with the life of him who devis'd it . So great an injury they then held it to be depriv'd of Hellenick learning ; and thought it a persecution more undermining , and secretely decaying the Church , then the open cruelty of Decius or Dioclesian . And perhaps it was the same politick drift that the Divell whipt St. Jerom in a lenten dream , for reading Cicero ; or else it was a fantasm bred by the feaver which had then seis'd him . For had an Angel bin his discipliner , unlesse it were for dwelling too much upon Ciceronianisms , & had chastiz'd the reading , not the vanity , it had bin plainly partiall ; first to correct him for grave Cicero , and not for scurrill Plautus whom he confesses to have bin reading not long before ; next to correct him only , and let so many more ancient Fathers wax old in those pleasant and florid studies without the lash of such a tutoring apparition ; insomuch that Basil teaches how some good use may be made of Margites a sportfull Poem , not now extant , writ by Homer ; and why not then of Morgante an Italian Romanze much to the same purpose . But if it be agreed we shall be try'd by visions , there is vision recorded by Eusebius far ancienter then this tale of Jerom to the Nun Eustochium , and besides has nothing of a feavor in it . Dionysius Alexandrinus was about the year 240 , a person of great name in the Church for piety and learning , who had wont to avail himself much against hereticks by being conversant in their Books ; untill a certain Presbyter laid it scrupulously to his conscience , how he durst venture himselfe among those defiling volumes . The worthy man loath to give offence fell into a new debate with himselfe what was to be thought ; when suddenly a vision sent from God , it is his own Epistle that so averrs it , confirm'd him in these words : Read any books what ever come to thy hands , for thou art sufficient both to judge aright , and to examine each matter . To this revelation he assented the sooner , as he confesses , because it was answerable to that of the Apostle to the Thessalonians , Prove all things , hold fast that which is good . And he might have added another remarkable saying of the same Author : To the pure all things are pure , not only meats and drinks , but all kinde of knowledge whether of good or evill ; the knowledge cannot defile , nor consequently the books , if the will and conscience be not defil'd . For books are as meats and viands are ; some of good , some of evill substance ; and yet God in that unapocryphall vision , said without exception , Rise Peter , kill and eat , leaving the choice to each mans discretion . Wholesome meats to a vitiated stomack differ little or nothing from unwholesome ; and best books to a naughty mind are not unappliable to occasions of evill . Bad meats will scarce breed good nourishment in the healthiest concoction ; but herein the difference is of bad books , that they to a discreet and judicious Reader serve in many respects to discover , to confute , to forewarn , and to illustrate . Wherof what better witnes can ye expect I should produce , then one of your own now sitting in Parlament , the chief of learned men reputed in this Land , Mr. Selden , whose volume of naturall & national laws proves , not only by great autorities brought together , but by exquisite reasons and theorems almost mathematically demostrative , that all opinions , yea errors , known , read , and collated , are of main service & assistance toward the speedy attainment of what is truest . I conceive therefore , that when God did enlarge the universall diet of mans body , saving ever the rules of temperance , he then also , as before , left arbitrary the dyeting and repasting of our minds ; as wherein every mature man might have to exercise his owne leading capacity . How great a vertue is temperance , how much of moment through the whole life of man ? yet God committs the managing so great a trust , without particular Law or prescription , wholly to the demeanour of every grown man . And therefore when he himself tabl'd the Jews from heaven , that Omer which was every mans daily portion of 〈…〉 mputed to have bin more then might have well suffic'd 〈…〉 eder thrice as many meals . For those actions which 〈…〉 ther then issue out of him , and therefore defile not , 〈…〉 captivat under a perpetuall childhood of prescripti●● 〈…〉 with the gift of reason to be his own chooser ; there 〈…〉 e work left for preaching , if law and compulsion should 〈…〉 things which hertofore were govern'd only 〈…〉 Salomon informs us that much reading is a wearines to t 〈◊〉 〈◊〉 ut neither he , nor other inspir'd author tells us that such , or ●●●●●●eading is unlawfull : yet certainly had God thought good to limit us herein , it had bin much more expedient to have told us what was unlawfull , then what was wearisome . As for the burning of those Ephesian books by St. Pauls converts , t is reply'd the books were magick , the Syriack so renders them . It was a privat act , a voluntary act , and leaves us to a voluntary imitation : the men in remorse burnt those books which were their own ; the Magistrat by this example is not appointed : these men practiz'd the books , another might perhaps have read them in some sort usefully . Good and evill we know in the field of this World grow up together almost inseparably ; and the knowledge of good is so involv'd and interwoven with the knowledge of evill , and in so many cunning resemblances hardly to be discern'd , that those confused seeds which were impos'd on Psyche as an incessant labour to cull out , and sort asunder , were not more intermixt . It was from out the rinde of one apple tasted , that the knowledge of good and evill as two twins cleaving together leapt forth into the World . And perhaps this is that doom which Adam fell into of knowing good and evill , that is to say of knowing good by evill . As therefore the state of man now is ; what wisdome can there be to choose , what continence to forbeare without the knowledge of evill ? He that can apprehend and consider vice with all her baits and seeming pleasures , and yet abstain , and yet distinguish , and yet prefer that which is truly better , he is the true wayfaring Christian . I cannot praise a fugitive and cloister'd vertue , unexercis'd & unbreath'd , that never sollies out and sees her adversary , but slinks out of the race , where that immortall garland is to be run for , notwithout dust and heat . Assuredly we bring not innocence into the world , we bring impurity much rather : that which purifies us is triall , and triall is by what is contrary . That vertue therefore which is but a youngling in the contemplation of evill , and knows not the utmost that vice promises to her followers , and rejects 〈…〉 tue , not a pure ; her whitenesse is but an 〈…〉 ; Which was the reason why our sage and serious Poet Spencer , whom I dare be known to think a better teacher then Scotus or Aquinas , describing true temperance under the person of Guion , brings him in with his palmer through the cave of Mammon , and the bowr of earthly blisse that he might see and know , and yet abstain . Since therefore the knowledge and survay of vice is in this world so necessary to the constituting of human vertue , and the scanning of error to the confirmation of truth , how can we more safely , and with lesse danger scout into the regions of sin and falsity then by reading all manner of tractats , and hearing all manner of reason ? And this is the benefit which may be had of books promiscuously read . But of the harm that may result hence three kinds are usually reckn'd . First , is fear'd the infection that may spread ; but then all human learning and controversie in religious points must remove out of the world , yea the Bible it selfe ; for that oftimes relates blasphemy not nicely , it describes the carnall sense of wicked men not unelegantly , it brings in holiest men passionately murmuring against providence through all the arguments of Epicurus : in other great disputes it answers dubiously and darkly to the common reader : And ask a Talmudist what ails the modesty of his marginall Keri , that Moses and all the Prophets cannot perswade him to pronounce the textuall Chetiv . For these causes we all know the Bible it selfe put by the Papist into the first rank of prohibited books . The ancientest Father must be next remov'd , as Clement of Alexandria , and that Eusebian book of Evangelick preparation , transmitting our ears through a hoard of heathenish obscenities to receive the Gospel . Who finds not that Irenaeus , Epiphanius , Jerom , and others discover more heresies then they well confute , and that oft for heresie which is the truer opinion . Nor boots it to say for these , and all the heathen Writers of greatest infection , if it must be thought so , with whom is bound up the life of human learning , that they writ in an unknown tongue , so long as we are sure those languages are known as well to the worst of men , who are both most able , and most diligent to instill the poison they suck , first into the Courts of Princes , acquainting them with the choisest delights , and criticisms of sin . As perhaps did that Petronius whom Nero call'd his Arbiter , the Master of his revels ; and that notorious ribald of Arezzo , dreaded , and yet dear to the Italian Courtiers . I name not him for posterities sake , whom Harry the 8 , nam'd in merriment his Vicar of hell . By which compendious way all the contagion that foreine books can infuse , will finde a passage to the people farre easier and shorter then an Indian voyage , though it could be sail'd either by the North of Cataio Eastward , or of Canada Westward , while our Spanish licencing gags the English Presse never so severely . But on the other side that infection which is from books of controversie in Religion , is more doubtfull and dangerous to the learned , then to the ignorant ; and yet those books must be permitted untoucht by the licencer . It will be hard to instance where any ignorant man hath bin ever seduc't by Papisticall book in English , unlesse it were commended and expounded to him by some of the Clergy : and indeed all such tractats whether false or true are as the Prophesie of Isaiah was to the Ennuch , not to be understood without a guide . But of our Priests and Doctors how many have bin corrupted by studying the comments of Jesuits and Sorbonists , and how fast they could transfuse that corruption into the people , our experience is both late and sad . It is not forgot , since the acute and distinct Arminius was perverted meerly by the perusing of a namelesse discours writt'n at Delf , which at first he took in hand to confute . Seeing therefore that those books , & those in great abundance which are likeliest to taint both life and doctrine , cannot be supprest without the fall of learning , and of all ability in disputation , and that these books of either sort are most and soonest catching to the learned , from whom to the common people what ever is hereticall of dissolute may quickly be convey'd , and that evill manners are as perfectly learnt without books a thousand other ways which cannot be stopt , and evill doctrine not with books can propagate , except a teacher guide , which he might also doe without writing , and so beyond prohibiting , I am not able to unfold , how this cautelous enterprise of licencing can be exempted from the number of vain and impossible attempts . And he who were pleasantly dispos'd , could not well avoid to lik'n it to the exploit of that gallant man who thought to pound up the crows by shutting his Parkgate . Besides another inconvenience , if learned men be the first receivers out of books , & dispredders both of vice and error , how shall the licencers themselves be confided in , unlesse we can conferr upon them , or they assume to themselves above all others in the Land , the grace of infallibility , and uncorruptednesse ? And again if it be true , that a wise man like a good refiner can gather gold out of the drossiest volume , and that a fool will be a fool with the best book , yea or without book , there is no reason that we should deprive a wise man of any advantage to his wisdome , while we seek to restrain from a fool , that which being restrain'd will be no hindrance to his folly . For it there should be so much exactnesse always us'd to keep that from him which is unfit for his reading , we should in the judgement of Aristotle not only , but of Salomon , and of our Saviour , not voutsafe him good precepts , and by consequence not willingly admit him to good books ; as being certain that a wise man will make better use of an idle pamphlet , then a fool will do of sacred Scripture . 'T is next alleg'd we must not expose our selves to temptations without necessity , and next to that , not imploy our time in vain things . To both these objections one answer will serve , out of the grounds already laid , that to all men such books are not temptations , not vanities ; but usefull drugs and materialls wherewith to temper and compose effective and strong med'cins , which mans life cannot want . The rest , as children and childish men , who have not the art to qualifie and prepare these working mineralls , well may be exhorted to forbear , but hinder'd forcibly they cannot be by all the licencing that Sainted Inquisition could ever yet contrive ; which is what I promis'd to deliver next , That this order of licencing conduces nothing to the end for which it was fram'd ; and hath almost prevented me by being clear already while thus much hath bin explaining . See the ingenuity of Truth , who when she gets a free and willing hand , opens her self faster , then the pace of method and discours can overtake her . It was the task which I began with , To shew that no Nation , or well instituted State , if they valu'd books at all , did ever use this way of licencing ; and it might be answer'd , that this is a piece of prudence lately discover'd . To which I return , that as it was a thing slight and obvious to think on , so if it had bin difficult to finde out , there wanted not among them long since , who suggested such a cours ; which they not following , leave us a pattern of their judgement , that it was not the not knowing , but the not approving , which was the cause of their not using it . Plato , a man of high autority indeed , but least of all for his Commonwealth , in the book of his laws , which no City ever yet receiv'd , fed his fancie with making many edicts to his ayrie Burgomasters , which they who otherwise admire him , wish had bin rather buried and excus'd in the genial cups of an Academick night-satting . By which laws he seems to tolerat no kind of learning , but by unalterable decree , consisting most of practicall traditions , to the attainment whereof a Library of smaller bulk then his own dialogues would be abundant . And there also enacts that no Poet should so much as read to any privat man , what he had writt'n , untill the Judges and Law-keepers had seen it , and allow'd it : But that Plato meant this Law peculiarly to that Commonwealth which he had imagin'd , and to no other , is evident . Why was he not else a Law-giver to himself , but a transgressor , and to be expell'd by his own Magistrats ; both for the wanton epigrams and dialogues which he made , and his perpetuall reading of Sophron Mimus , and Aristophanes , books of grossest infamy , and also for commending the latter of them though he were the malicious libeller of his chief friends , to be read by the Tyrant Dionysius , who had little need of such trash to spend his time on ? But that he knew this licencing of Poems had reference and dependence to many other proviso's there set down in his fancied republic , which in this world could have no place : and so neither he himself , nor any Magistrat , or City ever imitated that cours , which tak'n apart from those other collaterall injunctions must needs be vain and fruitlesse . For if they fell upon one kind of strictnesse , unlesse their care were equall to regulat all other things of like aptnes to corrupt the mind , that single endeavour they knew would be but a fond labour ; to shut and fortifie one gate against corruption , and be necessitated to leave others round about wide open . If we think to regulat Printing , thereby to rectifie manners , we must regulat all recreations and pastimes , all that is delightfull to man . No musick must be heard , no song be set or sung , but what is grave and Dorick . There must be licencing dancers , that no gesture , motion , or deportment be taught our youth but what by their allowance shall be thought honest ; for such Plato was provided of ; It will ask more then the work of twenty licencers to examin all the lutes , the violins , and the ghittarrs in every house ; they must not be suffer'd to prattle as they doe , but must be licenc'd what they may say . And who shall silence all the airs and madrigalls , that whisper softnes in chambers ? The Windows also , and the Balcone's must be thought on , there are shrewd books , with dangerous Frontispices set to sale ; who shall prohibit them , shall twenty licencers ? The villages also must have their visitors to enquire what lectures the bagpipe and the rebbeck reads ev'n to the ballatry , and the gammuth of every municipal sidler , for these are the Countrymans Arcadia's and his Monte Mayors . Next , what more Nationall corruption , for which England hears ill abroad , then houshold gluttony ; who shall be the rectors of our daily rioting ? and what shall be done to inhibit the multitudes that frequent those houses where drunk'nes is sold and harbour'd ? Our garments also should be referr'd to the licencing of some more sober work-masters to see them cut into a lesse wanton garb . Who shall regulat all the mixt conversation of our youth , male and female together , as is the fashion of this Country , who shall still appoint what shall be discours'd , what presum'd , and no furder ? Lastly , who shall forbid and separat all idle resort , all evill company ? These things will be , and must be ; but how they shall be lest hurtfull , how lest enticing , herein consists the grave and governing wisdom of a State . To sequester out of the world into Atlantick and Eutopian politics , which never can be drawn into use , will not mend our condition ; but to ordain wisely as in this world of evill , in the midd'st whereof God hath plac't us unavoidably . Nor is it Plato's licencing of books will doe this , which necessarily pulls along with it so many other kinds of licencing , as will make us all both ridiculous and weary , and yet frustrat ; but those unwritt'n , or at least unconstraining laws of vertuous education , religious and civil nurture , which Plato there mentions , as the bonds and ligaments of the Commonwealth , the pillars and the sustainers of every writt'n Statute ; these they be which will bear chief sway in such matters as these , when all licencing will be easily eluded . Impunity and remissenes , for certain are the bane of a Commonwealth , but here the great art lyes to discern in what the law is to bid restraint and punishment , and in what things perswasion only is to work . If every action which is good , or evill in man at ripe years , were to be under pittance , and prescription , and compulsion , what were vertue but a name , what praise could be then due to well-doing , what grammercy to be sober , just or continent ? many there be that complain of divin Providence for suffering Adam to transgresse , foolish tongues ! when God gave him reason , he gave him freedom to choose , for reason is but choosing ; he had bin else a meer artificiall Adam , such an Adam as he is in the motions . We our selves esteem not of that obedience , or love , or gift , which is of force : God therefore left him free , set before him a provoking object , ever almost in his eyes herein consisted his merit , herein in the right of his reward , the praise of his abstinence . Wherefore did he creat passions within us , pleasures round about us , but that these rightly temper'd are the very ingredients of vertu ? They are not skilfull considerers of human things , who imagin to remove sin by removing the matter of sin ; for , besides that it is a huge heap increasing under the very act of diminishing though some part of it may for a time be withdrawn from some persons , it cannot from all , in such a universall thing as books are ; and when this is done , yet the sin remains entire . Though ye take from a covetous man all his treasure , he has yet one jewell left , ye cannot bereave him of his covetousnesse . Banish all objects of lust , shut up all youth into the severest discipline that can be exercis'd in any hermitage , ye cannot make them chaste , that came not thither so : such great care and wisdom is requir'd to the right managing of this point . Suppose we could expell sin by this means ; look how much we thus expell of sin , so much we expell of vertue : for the matter of them both is the same ; remove that , and ye remove them both alike . This justifies the high providence of God , who though he command us temperance , justice , continence , yet powrs out before us ev'n to a prosusenes all desirable things , and gives us minds that can wander beyond all limit and satiety . Why should we then affect a rigor contrary to the manner of God and of nature , by abridging or scanting those means , which books freely permitted are , both to the triall of vertue , and the exercise of truth . It would be better done to learn that the law must needs be frivolous which goes to restrain things , uncertainly and yet equally working to good , and to evill . And were I the chooser , a dram of well-doing should be preferr'd before many times as much the forcible hindrance of evill-doing . For God sure esteems the growth and compleating of one vertuous person , more then the restraint often vitious . And albeit what ever thing we hear or see , sitting , walking , travelling , or conversing may be fitly call'd our book , and is of the same effect that writings are , yet grant the thing to be prohibited were only books , it appears that this order hitherto is far insufficient to the end which it intends . Do we not see , not once or oftner , but weekly that continu'd Court-libell against the Parlament and City , Printed , as the wet sheets can witnes , and dispers't among us , for all that licencing can doe ? yet this is the prime service a man would think , wherein this order should give proof of it self . If it were executed , you 'l say . But certain , if execution be remisse or blindfold now , and in this particular , what will it be hereafter , and in other books . If then the order shall not be vain and frustrat , behold a new labour , Lords and Commons , ye must repeal and proscribe all scandalous and unlicenc't books already printed and divulg'd ; after ye have drawn them up into a list , that all may know which are condemn'd , and which not ; and ordain that no forrein books be deliver'd out of custody , till they have bin read over . This office will require the whole time of not a few overseers , and those no vulgar men . There be also books which are partly usefull and excellent , partly culpable and pernicious ; this work will ask as many more officials , to make expurgations , and expunctions , that the Commonwealth of learning be not damnify'd . In fine , when the multitude of books encrease upon their hands , ye must be fain to catalogue all those Printers who are found frequently offending , and forbidd the importation of their whole suspected typography . In a word , that this your order may be exact , and not desicient , ye must reform it perfectly according to the model of Trent and Sevil , which I know ye abhorre to doe . Yet though ye should condiscend to this , which God forbid , the order still would be but fruitlesse and defective to that end whereto ye meant it . If to prevent sects and schisms , who is so unread or so uncatechis'd in story , that hath not heard of many sects refusing books as a hindrance , and preserving their doctrine unmixt for many ages , only by unwritt'n traditions . The Christian faith , for that was once a schism , is not unknown to have spread all over Asia , ere any Gospel or Epistle was seen in writing . If the amendment of manners be aym'd at , look into Italy and Spain , whether those places be one scruple the better , the honester , the wiser , the chaster , since all the inquisitionall rigor that hath bin executed upon books . Another reason , whereby to make it plain that this order will misse the end it seeks , consider by the quality which ought to be in every licencer . It cannot be deny'd but that he who is made judge to sit upon the birth , or death of books whether they may be wafted into this world , or not , had need to be a man above the common measure , both studious , learned , and judicious ; there may be else no mean mistakes in the censure of what is passable or not ; which is also no mean injury . If he be of such worth as behoovs him , here cannot be a more tedious and unpleasing Journey-work , a greater losse of time levied upon his head , then to be made the perpetuall reader of unchosen books and pamphlets , oftimes huge volumes . There is no book that is acceptable unlesse at certain seasons ; but to be enjoyn'd the reading of that at all times , and in a hand scars legible , whereof three pages would not down at any time in the fairest Print , is an imposition which I cannot beleeve how he that values time , and his own studies , or is but of a sensible nostrill should be able to endure . In this one thing I crave leave of the present licencers to be pardon'd for so thinking : who doublesse took this office up , looking on it through their obedience to the Parlament , whose command perhaps made all things seem easie and unlaborious to them ; but that this short triall hath wearied them out already , their own expressions and excuses to them who make so many journeys to sollicit their licence , are testimony anough . Seeing therefore those who now possesse the imployment , by all evident signs wish themselves well ridd of it , and that no man of worth , none that is not a plain unthrift of his own hours is ever likely to succeed them , except he mean to put him'elf to the salary of a Presse-corrector , we may easily foresee what kind of licencers we are to expect hereafter , either ignorant , imperious , and remisse , or basely pecuniary . This is what I had to shew wherein this order cannot conduce to that end , whereof it bears the intention . I lastly proceed from the no good it can do , to the manifest hurt it causes , in being first the greatest discouragement and affront , that can be offer'd to learning and to learned men . It was the complaint and lamentation of Prelats , upon every least breath of a motion to remove pluralities , and distribute more equally Church revennu's , that then all learning would be for ever dasht and discourag'd . But as for that opinion , I never found cause to think that the tenth part of learning stood or fell with the Clergy : nor could I ever but hold it for a sordid and unworthy speech of any Churchman who had a competency left him . If therefore ye be loath to dishearten utterly and discontent , not the mercenary crew of false pretenders to learning , but the free and ingenuous sort of such as evidently were born to study , and love lerning for it self , not for lucre , or any other end , but the service of God and of truth , and perhaps that lasting fame and perpetuity of praise which God and good men have consented shall be the reward of those whose publisht labours advance the good of mankind , then know , that so far to distrust the judgement & the honesty of one who hath but a common repute in learning , and never yet offended , as not to count him fit to print his mind without a tutor and examiner , lest he should drop a scism , or something of corruption , is the greatest displeasure and indignity to a free and knowing spirit that can be put upon him . What advantage is it to be a man over it is to be a boy at school , if we have only scapt the ferular , to come under the fescu of an Imprimatur , if serious and elaborat writings , as if they were no more then the theam of a Grammar lad under his Pedagogue must not be utter'd without the cursory eyes of a temporizing and extemporizing licencer . He who is not trusted with his own actions , his drift not being known to be evill , and standing to the hazard of law and penalty , has no great argument to think himself reputed in the Commonwealth wherin he was born , for other then a fool or a foreiner . When a man writes to the world , he summons up all his reason and deliberation to assist him ; he searches , meditats , is industrious , and likely consults and conferrs with his judicious friends ; after all which done he takes himself to be inform'd in what he writes , as well as any that writ before him ; if in this the most consummat act of his fidelity and ripenesse , no years , no industry , no former proof of his abilities can bring him to that state of maturity , as not to be still mistrusted and suspected , unlesse he carry all his considerat diligence , all his midnight watchings , and expence of Palladian oyl , to the hasty view of an unleasur'd licencer , perhaps much his younger , perhaps far his inferiour in judgement , perhaps one who never knew the labour of book-writing , and if he be not repulst , or slighted , must appear in Print like a punic with his guardian , and his censors hand on the back of his title to be his bayl and surety , that he is no idiot , or seducer , it cannot be but a dishonor and derogation to the author , to the book , to the priviledge and dignity of Learning . And what if the author shall be one so copious of fancie , as to have many things well worth the adding , come into his mind after licencing , while the book is yet under the Presse , which not seldom happ'ns to the best and diligentest writers ; and that perhaps a dozen times in one book . The Printer dares not go beyond his licenc't copy ; so often then must the author trudge to his leav-giver , that those his new insertions may be viewd ; and many a jaunt will be made , ere that licencer , for it must be the same man , can either be found , or found at leisure ; mean while either the Presse must stand still , which is no small damage , or the author loose his accuratest thoughts , & send the book forth wors then he had made it , which to a diligent writer is the greatest melancholy and vexation that can befall . And how can a man teach with autority , which is the life of teaching , how can he be a Doctor in his book as he ought to be , or else had better be silent , whenas all he teaches , all he delivers , is but under the tuition , under the correction of his patriarchal licencer to blot or alter what precisely accords not with the hidebound humor which he calls his judgement . When every acute reader upon the first sight of a pedantick licence , will be ready with these like words to ding the book a coits distance from him , I hate a pupil teacher , I endure not an instructer that comes to me under the wardship of an overseeing sist . I know nothing of the licencer , but that I have his own hand here for his arrogance ; who shall warrant me his judgement ? The State Sir , replies the Stationer , but has a quick return , The State shall be my governours , but not my criticks ; they may be mistak'n in the choice of a licencer , as easily as this licencer may be mistak'n in an author : This is some common stuffe : and he might adde from Sir Francis Bacon , That such authoriz'd books are but the language of the times . For though a licencer should happ'n to be judicious more then ordnary , which will be a great jeopardy of the next succession , yet his very office , and his commission enjoyns him to let passe nothing but what is vulgarly receiv'd already . Nay , which is more lamentable , if the work of any deceased author , though never so famous in his life time , and even to this day , come to their hands for licence to be Printed , or Reprinted , if there be found in his book one sentence of a ventrous edge , utter'd in the height of zeal , and who knows whether it might not be the dictat of a divine Spirit , yet not suiting with every low decrepit humor of their own , though it were Knox himself , the Reformer of a Kingdom that spake it , they will not pardon him their dash : the sense of that great man shall to all posterity be lost , for the fearfulnesse , or the presumptuous rashnesse of a perfunctory licencer . And to what an author this violence hath bin lately done , and in what book of greatest consequence to be faithfully publisht , I could now instance , but shall forbear till a more convenient season . Yet if these things be not resented seriously and timely by them who have the remedy in their power , but that such iron moulds as these shall have autority to knaw out the choisest periods of exquisitest books , and to commit such a treacherous fraud against the orphan remainders of worthiest men after death , the more sorrow will belong to that haples race of men , whose misfortune it is to have understanding . Henceforth let no man care to learn , or care to be more then worldly wise ; for certainly in higher matters to be ignorant and slothfull , to be a common stedfast dunce will be the only pleasant life , and only in request . And as it is a particular disesteem of every knowing person alive , and most injurious to the writt'n labours and monuments of the dead , so to me it seems an undervaluing and vilifying of the whole Nation . I cannot set so light by all the invention , the art , the wit , the grave and solid judgement which is in England , as that it can be comprehended in any twenty capacities how good soever , much lesse that it should not passe except their superintendence be over it , except it be sifted and strain'd with their strainers , that it should be uncurrant without their manuall stamp . Truth and understanding are not such wares as to be monopoliz'd and traded in by tickets and statutes , and standards . We must not think to make a staple commodity of all the knowledge in the Land , to mark and licence it like our broad cloath , and our wooll packs . What is it but a servitude like that impos'd by the Philistims , not to be allow'd the sharpning of our own axes and coulters , but we must repair from all quarters to twenty licencing forges . Had any one writt'n and divulg'd erroneous things & scandalous to honest life , misusing and forfeiting the esteem had of his reason among men , if after conviction this only censure were adjudg'd him , that he should never henceforth write , but what were first examin'd by an appointed officer , whose hand should be annext to passe his credit for him , that now he might be safely read , it could not be apprehended lesse then a disgracefull punishment . Whence to include the whole Nation , and those that never yet thus offended , under such a diffident and suspectfull prohibition , may plainly be understood what a disparagement it is . So much the more , when as dettors and delinquents may walk abroad without a keeper , but unoffensive books must not stirre forth without a visible jaylor in thir title . Nor is it to the common people lesse then a reproach ; for if we be so jealous over them , as that we dare not trust them with an English pamphlet , what doe we but censure them for a giddy , vitious , and ungrounded people ; in such a sick and weak estate of faith and discretion , as to be able to take nothing down but through the pipe of a licencer . That this is care or love of them , we cannot pretend , whenas in those Popish places where the Laity are most hated and dispis'd the same strictnes is us'd over them . Wisdom we cannot call it , because it stops but one breach of licence , nor that neither ; whenas those corruptions which it seeks to prevent , break in faster at other dores which cannot be shut . And in conclusion it reslects to the disrepute of our Ministers also , of whose labours we should hope better , and of the proficiencie which thir flock reaps by them , then that after all this light of the Gospel which is , and is to be , and all this continuall preaching , they should be still frequented with such an unprincipl'd , unedify'd , and laick rabble , as that the whiffe of every new pamphlet should stagger them out of thir catechism , and Christian walking . This may have much reason to discourage the Ministers when such a low conceit is had of all their exhortations , and the benefiting of their hearers , as that they are not thought fit to be turn'd loose to three sheets of paper without a licencer , that all the Sermons , all the Lectures preacht , printed , vented in such numbers , and such volumes , as have now well-nigh made all other books unsalable , should not be armor anough against one single enchiridion , without the castle St. Angelo of an Imprimatur . And lest som should perswade ye , Lords and Commons , that these arguments of lerned mens discouragement at this your order , are meer flourishes , and not reall , I could recount what I have seen and heard in other Countries , where this kind of inquisition tyrannizes ; when I have sat among their lerned men , for that honor I had , and bin counted happy to be born in such a place of as they suppos'd England was , while themselvs did nothing but bemoan the servil condition into which lerning amongst them was brought ; that this was it which had dampt the glory of Italian wits : that nothing had bin there writt'n now these many years but flattery and lustian . There it was that I found and visited the famous Galileo grown old , a prisner to the Inquisition , for thinking in Astronomy otherwise then the Franciscan and Dominican licencers thought . And though I knew that England then was groaning loudest under the Prelaticall yoak , neverthelesse I took it as a pledge of future happines , that other Nations were so perswaded of her liberty . Yet was it beyond my hope that those Worthies were then breathing in her air , who should be her leaders to such a deliverance , as shall never be forgott'n by any revolution of time that this world hath to finish . When that was once begun , it was as little in my fear , that what words of complaint I heard among lerned men of other parts utter'd against the Inquisition , the same I shou'd hear by as lerned men at home utterd in time of Parlament against an order of licencing ; and that so generally , that when I had disclos'd my self a companion of their discontent , I might say , if without envy , that he whom an honest questorship had indear'd to the Sicilians , was not more by them importun'd against Verres , then the favourable opinion which I had among many who honour ye , and are known and respected by ye , loaded me with entreaties and perswasions ; that I would not despair to lay together that which just reason should bring into my mind , toward the removal of an undeserved thraldom upon lerning . That this is not therefore the disburdning of a particular fancie , but the common grievance of all those who had prepar'd their minds and studies above the vulgar pitch to advance truth in others , and from others to entertain it , thus much may satisfie . And in their name I shall for neither friend nor foe conceal what the generall murmur is ; that if it come to inquisitioning again , and licencing , and that we are so timorous of our selvs , and so suspicious of all men , as to fear each book , and the shaking of every leaf , before we know what the contents are , if some who but of late were little better then silenc't from preaching , shall come now to silence us from reading , except what they please , it cannot be guest what is intended by som but a second tyranny over learning : and will soon put it out of controversie that Bishops and Presbyters are the same to us both name and thing . That those evills of Prelaty which before from five or six and twenty Sees were distributivly charg'd upon the whole people , will now light wholly upon learning , is not obscure to us : whenas now the Pastor of a small unlearned Parish , on the sudden shall be exalted Archbishop over a large dioces of books , and yet not remove , but keep his other cure too , a mysticall pluralist . He who but of late cry'd down the sole ordination of every novice Batchelor of Art , and deny'd sole jurisdiction over the simplest Parishioner , shall now at home in his privat chair assume both these over worthiest and excellentest books and ablest authors that write them . This is not , Yee Covnants and Protestations that we have made , this is not to put down Prelaty , this is but to chop an Episcopacy , this is but to translate the Palace Metropolitan from one kind of dominion into another , this is but an old canonicall flight of commuting our penance . To startle thus betimes at a meer unlicenc't pamphlet will after a while be afraid of every conventicle , and a while after will make a conventicle of every Christian meeting . But I am certain that a State govern'd by the rules of justice and fortitude , or a Church built and founded upon the rock of faith and true knowledge , cannot be so pusillanimous . While things are yet not constituted in Religion , that freedom of writing should be restrain'd by a discipline imitated from the Prelats , and learnt by them from the Inquisition to shut us up all again into the brest of a licencer , must needs give cause of doubt and discouragement to all learned and religious men . Who cannot but discern the finenes of this politic drift , and who are the contrivers ; that while Bishops were to be baited down , then all Presses might be open ; it was the peoples birthright and priviledge in time of Parlament , it was the breaking forth of light . But now the Bishops abrogated and voided out of the Church , as if our Reformation sought no more , but to make room for others into their seats under another name , the Episcopall arts begin to bud again , the cruse of truth must run no more oyle , liberty of Printing must be enthrall'd again under a Prelaticall commission of twenty , the privilege of the people nullify'd , and which is wors , the freedom of learning must groan again , and to her old fetters ; all this the Parlament yet sitting . Although their own late arguments and defences against the Prelats might remember them that this obstructing violence meets for the most part with an event utterly opposite to the end which it drives at : instead of suppressing sects and schisms , it raises them and invests them with a reputation : The punishing of wits enhaunces their autority , saith the Vicount St. Albans , and a forbidd'n writing is thought to be a certain spark of truth that flies up in the faces of them who seeke to tread it out . This order therefore may prove a nursing mother to sects , but I shall easily shew how it will be a step-dame to Truth : and first by disinabling us to the maintenance of what is known already . Well knows he who uses to consider , that our faith and knowledge thrives by exercise , as well as our limbs and complexion . Truth is compar'd in Scripture to a streaming fountain ; if her waters flow not in a perpetuall progression , they sick'n into a muddy pool of conformity and tradition . A man may be a heretick in the truth ; and if he beleeve things only because his Pastor sayes so , or the Assembly so determins , without knowing other reason , though his belief be true , yet the very truth he holds , becomes his heresie . There is not any burden that som would gladlier post off to another , then the charge and care of their Religion . There be , who knows not that there be of Protestants and professors who live and dye in as arrant an implicit faith , as any lay Papist of Loretto . A wealthy man addicted to his pleasure and to his profits , finds Religion to be a traffick so entangl'd , and of so many piddling accounts , that of all mysteries he cannot skill to keep a stock going upon that trade . What should he doe ? fain he would have the name to be religious , fain he would bear up with his neighbours in that . What does he therefore , but resolvs to give over toyling , and to find himself out som factor , to whose care and credit he may commit the whole managing of his religious affairs ; som Divine of note and estimation that must be . To him he adheres , resigns the whole ware-house of his religion , with all the locks and keyes into his custody ; and indeed makes the very person of that man his religion ; esteems his associating with him a sufficient evidence and commendatory of his own piety . So that a man may say his religion is now no more within himself , but is becom a dividuall movable , and goes and comes neer him , according as that good man frequents the house . He entertains him , gives him gifts , feasts him , lodges him ; his religion comes home at night , praies , is liberally supt , and sumptuously laid to sleep , rises , is saluted , and after the malmsey , or some well spic't bruage , and better breakfasted then he whose morning appetite would have gladly fed on green figs between Bethany and Ierusalem , his Religion walks abroad at eight , and leavs his kind entertainer in the shop trading all day without his religion . Another sort there be who when they hear that all things shall be order'd , all things regulated and setl'd ; nothing writt'n but what passes through the custom-house of certain Publicans that have the tunaging and the poundaging of all free spok'n truth , will strait give themselvs up into your hands , mak 'em & cut 'em out what religion ye please ; there be delights , there be recreations and jolly pastimes that will fetch the day about from sun to sun , and rock the tedious year as in a delightfull dream . What need they torture their heads with that which others have tak'n so strictly , and so unalterably into their own pourveying . These are the fruits which a dull ease and cessation of our knowledge will bring forth among the people . How goodly , and how to be wisht were such an obedient unanimity as this , what a fine conformity would it starch us all into ? doubtles a stanch and solid peece of frame-work , as any January could freeze together . Nor much better will be the consequence ev'n among the Clergy themselvs ; it is no new thing never heard of before , for a parochiall Minister , who has his reward , and is at his Hercules pillars in a warm benefice , to be easily inclinable , if he have nothing else that may rouse up his studies , to finish his circuit in an English concordance and a topic folio , the gatherings and savings of a sober graduatship , a Harmony and a Catena , treading the constant round of certain common doctrinall heads , attended with their uses , motives , marks and means , out of which as out of an alphabet or sol fa by forming and transforming , joyning and dis-joyning variously a little book-craft , and two hours meditation might furnish him unspeakably to the performance of more then a weekly charge of sermoning : not to reck'n up the infinit helps of interlinearies , breviaries , synopses , and other loitering gear . But as for the multitude of Sermons ready printed and pil'd up , on every text that is not difficult , our London trading St. Thomas in his vestry , and adde to boot St. Martin , and St. Hugh , have not within their hallow'd limits more vendible ware of all sorts ready made : so that penury he never need fear of Pulpit provision , having where so plenteously to refresh his magazin . But if his rear and flanks be not impal'd , if his back dore be not secur'd by the rigid licencer , but that a bold book may now and then issue forth , and give the assault to some of his old collections in their trenches , it will concern him then to keep waking , to stand in watch , to set good guards and sentinells about his receiv'd opinions , to walk the round and counter-round with his fellow inspectors , fearing lest any of his flock be seduc't , who also then would be better instructed , better exercis'd and disciplin'd . And God send that the fear of this diligence which must then be us'd , doe not make us affect the lazines of a licencing Church . For if we be sure we are in the right , and doe not hold the truth guiltily , which becomes not , if we our selves condemn not our own weak and frivolous teaching , and the people for an untaught and irreligious gadding rout , what can be more fair , then when a man judicious , learned , and of a conscience , for ought we know , as good as theirs that taught us what we know , shall not privily from house to house , which is more dangerous , but openly by writing publish to the world what his opinion is , what his reasons , and wherefore that which is now thought cannot be found . Christ urg'd it as wherewith to justifie himself , that he preacht in publick ; yet writing is more publick then preaching ; and more easie to refutation , if need be , there being so many whose businesse and profession meerly it is , to be the champions of Truth ; which if they neglect , what can be imputed but their sloth , or unability ? Thus much we are hinder'd and dis-inur'd by this cours of licencing toward the true knowledge of what we seem to know . For how much it hurts and hinders the licencers themselves in the calling of their Ministery , more then any secular employment , if they will discharge that office as they ought , so that of necessity they must neglect either the one duty or the other , I insist not , because it is a particular , but leave it to their own conscience , how they will decide it there . There is yet behind of what I purpos'd to lay open , the incredible losse , and detriment that this plot of licencing puts us to , more then if som enemy at sea should stop up all our hav'ns and ports , and creeks , it hinders and retards the importation of our richest Marchandize , Truth : nay it was first establisht and put in practice by Antichristian malice and mystery on set purpose to extinguish , if it were possible , the light of Reformation , and to settle falshood ; little differing from that policie wherewith the Turk upholds his Alcoran , by the prohibition of Printing . 'T is not deny'd , but gladly confest , we are to send our thanks and vows to heav'n , louder then most of Nations , for that great measure of truth which we enjoy , especially in those main points between us and the Pope , with his appertinences the Prelats : but he who thinks we are to pitch our tent here , and have attain'd the utmost prospect of reformation , that the mortall glasse wherein we contemplate , can shew us , till we come to beatisic vision , that man by this very opinion declares , that he is yet farre short of Truth . Truth indeed came once into the world with her divine Master , and was a perfect shape most glorious to look on : but when he ascended , and his Apostles after him were laid asleep , then strait arose a wicked race of deceivers , who as that story goes of the AEgyptian Typhon with his conspirators , how they dealt with the good Osiris , took the virgin Truth , hewd her lovely form into a thousand peeces , and scatter'd them to the four winds . From that time ever since , the sad friends of Truth , such as durst appear , imitating the carefull search that Isis made for the mangl'd body of Osiris , went up and down gathering up limb by limb still as they could find them . We have not yet found them all , Lords and Commons , nor ever shall doe , till her Masters second comming ; he shall bring together every joynt and member , and shall mould them into an immortall feature of lovelines and perfection . Suffer not these licencing prohibitions to stand at every place of opportunity forbidding and disturbing them that continue seeking , that continue to do our obsequies to the torn body of our martyr'd Saint . We boast our light ; but if we look not wisely on the Sun it self , it smites us into darknes . Who can discern those planets that are oft Combust , and those stars of brightest magnitude that rise and set with the Sun , untill the opposite motion of their orbs bring them to such a place in the firmament , where they may be seen evning or morning . The light which we have gain'd , was giv'n us , not to be ever staring on , but by it to discover onward things more remote from our knowledge It is not the unfrocking of a Priest , the unmitring of a Bishop , and the removing him from off the Presbyterian shoulders that will make us a happy Nation , no , if other things as great in the Church , and in the rule of life both economicall and politicall be not lookt into and reform'd , we have lookt so long upon the blaze that Zuinglius and Calvin hath beacon'd up to us , that we are stark blind . There be who perpetually complain of schisms and sects , and make it such a calamity that any man dissents from their maxims . 'T is their own pride and ignorance which causes the disturbing , who neither will hear with meeknes , nor can convince , yet all must be supprest which is not found in their Syntagma . They are the troublers , they are the dividers of unity , who neglect and permit not others to unite those dissever'd peeces which are yet wanting to the body of Truth . To be still searching what we know not , by what we know , still closing up truth to truth as we find it ( for all her body is homogeneal , and proportionall ) this is the golden rule in Theology as well as in Arithmetick , and makes up the best harmony in a Church ; not the forc't and outward union of cold , and neutrall , and inwardly divided minds . Lords and Commons of England , consider what Nation it is wherof ye are , and wherof ye are the governours : a Nation not slow and dull , but of a quick , ingenious , and piercing spirit , acute to invent , suttle and sinewy to discours , not beneath the reach of any point the highest that human capacity can soar to . Therefore the studies of learning in her deepest Sciences have bin so ancient , and so eminent among us , that Writers of good antiquity , and ablest judgement have bin perswaded that ev'n the school of Pythagoras , and the Persian wisdom took beginning from the old Philosophy of this Iland . And that wise and civill Roman , Julius Agricola , who govern'd once here for Caesar , preferr'd the naturall wits of Britain , before the labour'd studies of the French . Nor is it for nothing that the grave and frugal Transilvanian sends out yearly from as farre as the mountanous borders of Russia , and beyond the Hercynian wildernes , not their youth , but their stay'd men , to learn our language , and our theologic arts . Yet that which is above all this , the favour and the love of heav'n we have great argument to think in a peculiar manner propitious and propending towards us . Why else was this Nation chos'n before any other , that out of her as out of Sion should be proclam'd and sounded forth the first tidings and trumpet of Reformation to all Europ . And had it not bin the obstinat perversnes of our Prelats against the divine and admirable spirit of Wicklef , to suppresse him as a schismatic and innovator , perhaps neither the Bohemian Husse and Jerom , no nor the name of Luther , or of Calvin had bin ever known ; the glory of reforming all our neighbours had bin compleatly ours . But now , as our obdurat Clergy have with violence demean'd the matter , we are become hitherto the latest and the backwardest Schollers , of whom God offer'd to have made us the teachers . Now once again by all concurrence of signs , and by the generall instinct of holy and devout men , as they daily and solemnly expresse their thoughts , God is decreeing to begin some new and great period in his Church , ev'n to the reforming of Reformation it self : what does he then but reveal Himself to his servants , and as his manner is , first to his English-men ; I say as his manner is , first to us , though we mark not the method of his counsels , and are unworthy . Behold now this vast City ; a City of refuge , the mansion house of liberty , encompast and surrounded with his protection ; the shop of warre hath not there more anvils and hammers waking , to fashion out the plates and instruments of armed Justice in defence of beleaguer'd Truth , then there be pens and heads there , sitting by their studious lamps , musing , searching , revolving new nations and idea's wherewith to present , as with their homage and their fealty the approaching Reformation : others as fast reading , trying all things , assenting to the force of reason and convincement . What could a man require more from a Nation so pliant and so prone to seek after knowledge . What wants there to such a towardly and pregnant soile , but wise and faithfull labourers , to make a knowing people , a Nation of Prophets , of Sages , and of Worthies . We reck'n more then five months yet to harvest ; there need not be five weeks , had we but eyes to lift up , the fields are white already . Where there is much desire to learn , there of necessity will be much arguing , much writing , many opinions ; for opinion in good men is but knowledge in the making . Under these fantastic terrors of sect and schism , we wrong the earnest and zealous thirst after knowledge and understanding which God hath stirr'd up in this City . What some lament of , we rather should rejoyce at , should rather praise this pious forwardnes among men , to reassume the ill deputed care of their Religion into their own hands again . A little generous prudence , a little forbearance of one another , and som grain of charity might win all these diligences to joyn , and unite into one generall and brotherly search after Truth ; could we but forgoe this Prelaticall tradition of crowding free consciences and Christian liberties into canons and precepts of men . I doubt not , if some great and worthy stranger should come among us , wise to discern the mould and temper of a people , and how to govern it , observing the high hopes and aims , the diligent alacrity of our extended thoughts and reasonings in the pursuance of truth and freedom , but that he would cry out as Pirrhus did , admiring the Roman docility and courage , if such were my Epirots , I would not despair the greatest design that could be attempted to make a Church or Kingdom happy . Yet these are the men cry'd out against for schismaticks and sectaries ; as if , while the Temple of the Lord was building , some cutting , some squaring the marble , others hewing the cedars , there should be a sort of irrationall men who could not consider there must be many schisms and many dissections made in the quarry and in the timber , ere the house of God can be built . And when every stone is laid artfully together , it cannot be united into a continuity , it can but be contiguous in this world ; neither can every peece of the building be of one form ; nay rather the perfection consists in this , that out of many moderat varieties and brotherly dissimilitudes that are not vastly disproportionall arises the goodly and the gracefull symmetry that commends the whole pile and structure . Let us therefore be more considerat builders , more wise in spirituall architecture , when great reformation is expected . For now the time seems come , wherein Moses the great Prophet may sit in heav'n rejoycing to see that memorable and glorious wish of his fulfill'd , when not only our sev'nty Elders , but all the Lords people are become Prophets . No marvell then though some men , and some good men too perhaps , but young in goodnesse , as Joshua then was , envy them . They fret , and out of their own weaknes are in agony , lest these divisions and subdivisions will undoe us . The adversarie again applauds , and waits the hour , when they have brancht themselves out , saith he , small anough into parties and partitions , then will be our time . Fool ! he sees not the firm root , out of which we all grow , though into branches : nor will beware untill he see our small divided maniples cutting through at every angle of his ill united and unweildy brigade . And that we are to hope better of all those supposed sects and schisms , and that we shall not need that solicitude honest perhaps though over timorous of them that vex in this behalf , but shall laugh in the end , at those malicious applauders of our differences , I have these reasons to perswade me . First , when a City shall be as it were besieg'd and blockt about , her navigable river infested , inrodes and incursions round , defiance and battell oft rumor'd to be marching up ev'n to her walls , and suburb trenches , that then the people , or the greater part , more then at other times , wholly tak'n up with the study of highest and most important matters to be reform'd , should be disputing , reasoning , reading , inventing , discoursing , ev'n to a rarity , and admiration , things not before discourst or writt'n of , argues first a singular good will , contentednesse and confidence in your prudent foresight , and safe government , Lords and Commons ; and from thence derives it self to a gallant bravery and well grounded contempt of their enemies , as if there were no small number of as great spirits among us , as his was , who when Rome was nigh besieg'd by Hanibal , being in the City , bought that peece of ground at no cheap rate , whereon Hanibal himself encampt his own regiment . Next it is a lively and cherfull presage of our happy successe and victory . For as in a body , when the blood is fresh , the spirits pure and vigorous , not only to vital , but to rationall faculties , and those in the acutest , and the pertest operations of wit and suttlety , it argues in what good plight and constitution the body is , so when the cherfulnesse of the people is so sprightly up , as that it has , not only wherewith to guard well its own freedom and safety , but to spare , and to bestow upon the solidest and sublimest points of controversie , and new invention , it betok'ns us not degenerated , nor drooping to a fatall decay , but casting off the old and wrincl'd skin of corruption to outlive these pangs and wax young again , entring the glorious waies of Truth and prosperous vertue destin'd to become come great and honourable in these latter ages . Methinks I see in my mind a noble and puissant Nation rousing herself like a strong man after sleep , and shaking her invincible locks : Methinks I see her as an Eagle muing her mighty youth , and kindling her undazl'd eyes at the full midday beam ; purging and unscaling her long abused sight at the fountain it self of heav'nly radiance ; while the whole noise of timorous and flocking birds , with those also that love the twilight , flutter about , amaz'd at what she means , and in their envious gabble would prognosticat a year of sects and schisms . What should ye doe then , should ye suppresse all this flowry crop of knowledge and new light sprung up and yet springing daily in this City , should ye set an Oligarchy of twenty ingrossers over it , to bring a famin upon our minds again , when we shall know nothing but what is measur'd to us by their bushel ? Beleeve it , Lord and Commons , they who counsell ye to such a suppressing , doe as good as bid ye suppresse your selves ; and I will soon shew how . If it be desir'd to know the immediat cause of all this free writing and free speaking , there cannot be assing'd a truer then your own mild , and free , and human government ; it is the liberty , Lords and Commons , which your own valorous and happy counsels have purchast us , liberty which is the nurse of all great wits ; this is that which hath ratify'd and enlightn'd our spirits like the influence of heav'n ; this is that which hath enfranchis'd , enlarg'd and lifted up our apprehensions degrees above themselves . Ye cannot make us now lesse capable , lesse knowing , lesse eagarly pursuing of the truth , unlesse ye first make your selves , that made us so , lesse the lovers , lesse the founders of our true liberty . We can grow ignorant again , brutish , formall , and slavish , as ye found us ; but you then must first become that which ye cannot be , oppressive , arbitrary , and tyrannous , as they were from whom ye have free'd us . That our hearts are now more capacious , our thoughts more erected to the search and expectation of greatest and exactest things , is the issue of your owne vertu propagated in us ; ye cannot suppresse that unlesse ye reinforce an abrogated and mercilesse law , that fathers may dispatch at will their own children . And who shall then stick closest to ye , and excite others ? not he who takes up armes for cote and conduct , and his four nobles of Danegelt . Although I dispraise not the defence of just immunities , yet love my peace better , if that were all . Give me the liberty to know , to utter , and to argue freely according to conscience , above all liberties . What would be best advis'd then , if it be found so hurtfull and so unequall to suppresse opinions for the newness or the unsutablenes to a customary acceptance , will not be my task to say ; I only shall repeat what I have learnt from one of your own honourable number , a right noble and pious Lord , who had he not sacrific'd his life and fortunes to the Church and Commonwealth , we had not now mist and bewayl'd a worthy and undoubted patron of this argument . Ye know him I am sure ; yet I for honours sake , and may it be eternall to him , shall name him , the Lord Brook . He writing of Episcopacy , and by the way treating of sects and schisms , left Ye his vote , or rather now the last words of his dying charge , which I know will ever be of dear and honour'd regard with Ye , so full of meeknes and breathing charity , that next to his last testament , who bequeath'd love and peace to his Disciples , I cannot call to mind where I have read or heard words more mild and peacefull . He there exhorts us to hear with patience and humility those however they be miscall'd , that desire to live purely , in such a use of Gods Ordinances , as the best guidance of their conscience gives them , and to tolerat them , though in some disconformity to ourselves . The book it self will tell us more at large being publish to the world , and dedicated to the Parlament by him who both for his life and for his death deserve , that what advice he left be not laid by without perusall . And now the time in speciall is , by priviledge to write and speak what may help to the furder discussing of matters in agitation . The Temple of Janus with his two controversal faces might now not unsignificantly be set open . And though all the windes of doctrin were let loose to play upon the earth , so Truth be in the field , we do injuriously by licencing and prohibiting to misdoubt her strength . Let her and Falshood grapple ; who ever knew Truth put to the wors , in a free and open encounter . Her confuting is the best and surest suppressing . He who hears what praying there is for light and clear knowledge to be sent down among us , would think of other matters to be constituted beyond the discipline of Geneva , fram'd and fabric't already to our hands . Yet when the new light which we beg for shines in upon us , there be who envy , and oppose , if it come not first in at their casements . What a collusion is this , whenas we are exhorted by the wise man to use diligence , to seek for wisdom as for hidd'n treasures early and late , that another order shall enjoyn us to know nothing but by statute . When a man hath bin labouring the hardest labour in the deep mines of knowledge , hath furnisht out his findings in all their equipage , drawn forth his reasons as it were a battell raung'd , scatter'd and defeated all objections in his way , calls out his adversary into the plain , offers him the advantage of wind and sun , if he please ; only that he may try the matter by dint of argument , for his opponets then to sculk , to lay ambushments , to keep a narrow bridge of licencing where the challenger should passe , though it be valour anough in shouldiership , is but weaknes and cowardise in the wars of Truth . For who knows not that Truth is strong next to the Almighty ; she needs no policies , nor stratagems , nor licencings to make her victorious , those are the shifts and the defences that error uses against her power : give her but room , & do not bind her when she sleeps , for then she speaks not true , as the old Proteus did , who spake oracles only when he was caught & bound , but then rather she turns herself into all shapes , except her own , and perhaps tunes her voice according to the time , as Micaiah did before Ahab , untill she be adjur'd into her own likenes . Yet is it not impossible that she may have more shapes then one . What else is all that rank of things indifferent , wherein Truth may be on this side , or on the other , without being unlike her self . What but a vain shadow else is the abolition of those ordinances , that hand writing nayl'd to the crosse , what great purchase is this Christian liberty which Paul so often boasts of . His doctrine is , that he who eats or eats not , regards a day , or regards it not , may doe either to the Lord . How many other things might be tolerated in peace , and left to conscience , had we but charity , and were it not the chiefstrong hold of our hypocrisie to be ever judging one another . I fear yet this iron yoke of outward conformity hath left a slavish print upon our necks : the ghost of a linnen decency yet haunts us . We stumble and are impatient at the least dividing of one visible congregation from another , though it be not in fundamentalls ; and through our forwardnes to suppresse , and our backwardnes to recover any enthrall'd peece of truth out of the gripe of custom , we care not to keep truth separated from truth , which is the fiercest rent and disunion of all . We doe not see that while we still affect by all means a rigid externall formality , we may as soon fall again into a grosse conforming stupidity , a stark and dead congealment of wood and hay and stubble forc't and frozen together , which is more to the sudden degenerating of a Church then many subdichotomies of petty schisms . Not that I can think well of every light separation , or that all in a Church is to be expected gold and silver and presious stones : it is not possible for man to sever the wheat from the tares , the good fish from the other frie ; that must be the Angels Ministery at the end of mortall things . Yet if all cannot be of one mind , as who looks they should be ? this doubtles is more wholsome , more prudent , and more Christian that many be tolerated , rather then all compell'd , I mean not tolerated Popery , and open superstition , which as it extirpats all religions and civill supremacies , so it self should be extirpat , provided first that all charitable and compassionat means be us'd to win and regain the weak and the misled : that also which is impious or evil absolutely either against faith or maners no law can possibly permit , that intends not to unlaw it self : but those neighboring differences , or rather indifference , are what I speak of , whether in some point of doctrine or of discipline , which though they may be many , yet need not interrupt the unity of Spirit , if we could but find among us the bond of peace . In the mean while if any one would write , and bring his helpfull hand to the slow-moving Reformation which we labour under , if Truth have spok'n to him before others , or but seem'd at least to speak , who hath so bejesuited us that we should trouble that man with asking licence to doe so worthy a deed ? and not consider this , that if it come to prohibiting , there is not ought more likely to be prohibited then truth it self ; whose first appearance to our eyes bleat'd and dimm'd with prejudice and custom , is more unsightly and unplausible then many errors , ev'n as the person is of many a great man slight and contemptible to see to . And what doe they tell us vainly of new opinions , when this very opinion of theirs , that none must be heard , but whom they like , is the worst and newest opinion of all others ; and is the chief cause why sects and schisms doe so much abound , and true knowledge is kept at distance from us ; besides yet a greater danger which is in it . For when God shakes a Kingdome with strong and healthfull commotions to a generall reforming , 't is not untrue that many sectaries and false teachers are then busiest in seducing ; but yet more true it is , that God then raises to his own work men of rare abilities , and more then common industry not only to look back and revise what hath bin taught heretofore , but to gain furder and goe on , some new enlightn'd steps in the discovery of truth . For such is the order of Gods enlightning his Church , to dispense and deal out by degrees his beam , so as our earthly eyes may best sustain it . Neither is God appointed and confin'd , where and out of what place these his chosen shall be first heard to speak ; for he sees not as man sees , chooses not as man chooses , lest we should devote our selves again to set places , and assemblies , and outward callings of men ; planting our faith one while in the old Convocation house , and another while in the Chappell at Westminster ; when all the faith and religion that shall be there canoniz'd , is not sustient without plain convincement , and the charity of patient instruction to supple the least bruise of conscience , to edifie the meanest Christian , who desires to walk in the Spirit , and not in the letter of human trust , for all the number of voices that can be there made ; no though Harry the 7. himself there , with all his leige tombs about him , should lend them voices from the dead , to swell their number . And if the men be erroneous who appear to be the leading schismaticks , what witholds us but our sloth , our self-will , and distrust in the right cause , that we doe not give them gentle meetings and gentle dismissions , that we debate not and examin the matter throughly with liberall and frequent audience ; if not for their sakes , yet for our own ? seeing no man who hath tasted learning , but will confesse the many waies of profiting by those who not contented with stale receits are able to manage , and set forth new positions to the world . And were they but as the dust and cinders of our feet , so long as in that notion they may yet serve to polish and brighten the armoury of Truth , ev'n for that respect they were not utterly to be cast a way . But if they be of those whom God hath fitted for the speciall use of these times , with eminent and ample gifts , and those perhaps neither among the Priests , nor among the Pharisees , and we in the hast of a precipitant zeal shall make no distinction , but resolve to stop their mouths , because we fear they come with new and dangerous opinions , as we commonly forejudge them ere we understand them , no lesse then woe to us , while thinking thus to defend the Gospel , we are found the persecutors . There have bin not a few since the beginning of this Parlament , both of the Presbytery and others who by their unlicen't books to the contempt of an Imprimatur first broke that triple ice clung about our hearts , and taught the people to see day : I hope that none of those were the perswaders to renew upon us this bondage which they themselves have wrought so much good by contemning . But if neither the check that Moses gave to young Joshua , nor the countermand which our Saviour gave to young John , who was so ready to prohibit those whom he thought unlicenc't , be not anough to admonish our Elders how unacceptable to God their testy mood of prohibiting is , if neither their own remembrance what evill hath abounded in the Church by this lett of licencing , and what good they themselves have begun by transgressing it , be not anough , but that they will perswade , and execute the most Deminican part of the Inquisition over us , and are already with one foot in the stirrup so active at suppressing , it would be no unequall distribution in the first place to suppresse the suppressors themselves ; whom the change of their condition hath puft up , more then their late experience of harder times hath made wise . And as for regulating the Presse , let no man think to have the honour of advising ye better then your selves have done in that Order publisht next before this , that no book be Printed , unlesse the Printers and the Authors name , or at least the Printers be register'd . Those which otherwise come forth , if they be found mischievous and libellous , the fire and the executioner will be the timeliest and the most effectuall remedy , that mans prevention can use . For this authentic Spanish policy of licencing books , if I have said ought , will prove the most unlicenc't book it self within a short while ; and was the immediat image of a Star-chamber decree to that purpose made in those very times when that Court did the rest of those her pious works , for which she is now fall'n from the Starres with Lucifer . Where by ye may guesse what kinde of State prudence , what love of the people , what care of Religion , or good manners there was at the contriving , although with singular hypocrisie it pretended to bind books to their good behavior . And how it got the upper hand of your precedent Order so well constituted before , if we may beleeve those men whose profession gives them cause to enquire most , it may be doubted there was in it the fraud of some old patentees and monopolizers in the trade of book-selling ; who under pretence of the poor in their Company not to be defrauded , and the just retaining of each man his severall copy , which God forbid should be gainsaid , brought divers glosing colours to the House , which were indeed but colours , and serving to no end except it be to exercise a superiority over their neighbours , men who doe not therefore labour in an honest profession to which learning is indetted , that they should be made other mens vassalls . Another end is thought was aym'd at by some of them in procuring by petition this Order , that having power in their hand , malignant books might the easier scape abroad , as the event shews . But of these Sophisms and Elenchs of marchandize I skill not : This I know , that errors in a good government and in a bad are equally almost incident ; for what Magistrate may not be mis-inform'd , and much the sooner , if liberty of Printing be reduc't into the power of a few ; but to redresse willingly and speedily what hath bin err'd , and in highest autority to esteem a plain advertisement more then others have done a sumptuous bribe , is a vertue ( honour'd Lords and Commons ) answerable to Your highest actions , and whereof none can participat but greatest and wisest men . The End . Notes, typically marginal, from the original text Notes for div A50883e-300 * Quo veniam daret flatum crepitumque ventris in convivio emittendi . Sueton , in Claudio . 
A38938	----	An exact narrative of the tryal and condemnation of John Twyn for printing and dispersing of a treasonable book with the tryals of Thomas Brewster, bookseller, Simon Dover, printer, Nathan Brooks, bookbinder, for printing, publishing, and uttering of seditious, scandalous, and malitious pamphlets : at Justice-Hall in the Old-Bayly, London, the 20th, and 22th of February, 1663/4. Twyn, John, d. 1664. 1664 Approx. 189 KB of XML-encoded text transcribed from 46 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A38938 Wing E3668 ESTC R15143 13347711 ocm 13347711 99166 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A38938) Transcribed from: (Early English Books Online ; image set 99166) Images scanned from microfilm: (Early English books, 1641-1700 ; 353:15) An exact narrative of the tryal and condemnation of John Twyn for printing and dispersing of a treasonable book with the tryals of Thomas Brewster, bookseller, Simon Dover, printer, Nathan Brooks, bookbinder, for printing, publishing, and uttering of seditious, scandalous, and malitious pamphlets : at Justice-Hall in the Old-Bayly, London, the 20th, and 22th of February, 1663/4. Twyn, John, d. 1664. Brewster, Thomas. Dover, Simon. Brooks, Nathan. [9], 78 p. Printed by Thomas Mabb for Henry Brome ..., London : 1664. "Published by authority" Reproduction of original in Union Theological Seminary Library, New York. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Brewster, Thomas -- Trials, litigation, etc. Dover, Simon -- Trials, litigation, etc. Brooks, Nathan -- Trials, litigation, etc. Twyn, John, d. 1664 -- Trials, litigation, etc. Freedom of the press -- England. Trials (Seditious libel) -- England. 2006-01 TCP Assigned for keying and markup 2006-02 Apex CoVantage Keyed and coded from ProQuest page images 2007-03 Ali Jakobson Sampled and proofread 2007-03 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion An Exact NARRATIVE OF THE Tryal and Condemnation OF John Twyn , FOR Printing and Dispersing of a Treasonable Book , WITH THE TRYALS Of Thomas Brewster , Bookseller . Simon Dover , Printer . Nathan Brooks , Bookbinder . FOR Printing , Publishing , and Uttering of Seditious , Scandalous , and Malitious Pamphlets . At Justice-Hall in the Old-Bayly London , the 20 th . and 22 th . of February 1663 / 4. Published by AUTHORITY . London , Printed by Thomas Mabb for Henry Brome at the Gun in Ivy-lane . 1664. To the Reader . IT is by Authority , that these Tryals are Published ; and exact care has been taken , that the Criminals may be as fairly used in the Narrative , as they were at the Bar ; and how they were there dealt with , let the Reader judge . It may be noted in the first place , that of Four Lives forfeited to the Law , the Kings incomparable Clemency would take but One : for ( as the Lord Chief Justice Hide , often , and excellently observed ) It was only his Majesties Mercy toward the other three , to call that a Misdemeanour , which the Law calls Treason . In the next place may be observed , the Tenderness of the Court , not only in the large allowances of Freedom , and Favour to the Prisoners , while they were upon their Tryals , but in the Adjournment of the Sessions from Saturday till Munday , only for their sakes ; that they might want nothing , which even they themselves thought necessary for their defence . And Thirdly ; It is considerable , That the One half of the Jury were Book-sellers and Printers , whose Interest lay against the Verdict , if they had not been Governed by a stronger Impulse of Loyaltie and Justice . To descant upon the Hainousness of their Offences , is not within the Prefacers Commission ; neither shall any mention be made unnecessarily of their Names ; but to speak one word concerning the Books Themselves , for which they have suffered ; and Another , touching the Reasons of laying open to the World , what is here Exposed , will not I presume be altogether Impertinent , or Vseless . Of the Treatise for which Twyn dyed , a little shall suffice . It was Moulded and Timed for the 12 th ▪ of October , and any man that shall compare the Cast , and Bias of it , with the Rebels late Declaration in the North , will swear that they were Both written with the same Ink. It was in fine , an Arrow drawn out of a Presbyterian Quiver [ Lex Rex ] The very Shaft , that formerly pierced the Late King through the Heart , now Levelled at This. As to the Pamphlets whereupon the other Three were Indicted : viz The Speeches , and Prayers of some of the late Kings Judges , &c. Be it known to the Reader , that this Book was not , as it pretends to be , a true account of the words ( written , or spoken ) of dying men ; but a meer Forgery and Imposture , Fathered upon those , that were Executed ; but contrived by the Traytors that scaped ; as deeming it their safest way , to publish the designs of the living , in the words of the dead ; and the most conducing to their Project of destroying the Present King , to perswade the Multitude into a good Opinion of the Murder of the Last . To conclude ; Notorious it is , that the whole Libel is a Cheat , the Letters and Speeches a Counterfeit , and framed only by Recommending one Rebellion , to stir up Another . The Phaenix , ( whereupon Brewster only was Indicted ) was Printed soon after the burning of the Covenant by Order of Parliament , and bears for the Device , a Phaenix Rising out of the Flames . The Drift of which Book is to Charge Damnation upon the Deserters of that Impious League , and to Authorize a Rebellion . Upon the whole Businesse , These are but Three of above Three Hundred several Sorts of Treasonous , Seditious , Schismatical , and Scandalous Books , Libels , and Papers , Printed since His Majesties Return ; which are already Gathered into a Catalogue , and the Pamphlets Themselves in Readinss to be produced , whensoever Authority shall Require it . ( Beside Those Numbers that have Escaped the Observation of the Collector ) If there be any Man that will yet pretend to doubt of a Settled , Formal Plot against His Sacred Majesty , and the Establish'd Government ; let him but advise , with these Horrible Luxuriances of the Press , and he shall either Renounce his Reason , or Confess , that The Generality of all the Separate Factions , within the Kings Dominions , are Engaged in the Conspiracy , And it is no more wonder to find a People Distemper'd , that 's entertain'd with Poyson , instead of wholesome Nourishment , then to see the Sea Rage , when the Winds blow . Thus much said , might seem to give the Disaffected Party a greater Reputation then Convenient , were it not that their maine Design has lately suffered so Fatal a Disappointment ; that many of them are at this Instant , under a Course of Justice ; Others in Custody , and Expecting it ; and the Residue neither in Humour , nor Condition to prosecute the Quarrel ; Being so fully satisfied of the Vigilance , Power , and Activity of the Kings Friends , ( which in Effect , are as many , as either Love the Publique , or themselves ) that they find it morally impossible for them ever to bring any Villanie to Perfection , upon so desperate a Bottome ; Beside that they have Undeceived the World , and made appear to His Sacred Majesty , that all Mercy is lost upon them . To pass now to the Reasons of Publishing this Relation , and there to make an End. First , There has not been any One Traytor cut off by the Stroke of Justice , since the Blessed time of His Majesties Restauration , whose Case , and Tryal has not been Surreptitiously Printed , and Published ; and impudently , in Justification of the Offender , with most Scandalous Reflections upon the King , and His Government ( Except the Late Tryals in the North , which are violently presumed , to be at this Instant upon the Forge ) So that , To Prevent mis-informations , is one Reason of Publishing This Narrative . A Second is , To manifest the Insufferable Liberties of the Presse , and the Necessity of bringing it into better Order . Thirdly and Lastly , It is Published for a Caution to all Persons whatsoever , that they may see the Hazzard of Dispersing of Books , as well as Printing of them , and to the end that none presume to flatter themselves with an Expectation of coming off , in Cases of Treason and Sedition , upon the Plea of Trade , or Ignorance . His Majesty being Justly Resolved upon a Strict , and Necessary Severity toward all Offenders in that Kind for the Future . Five several Indictments Beeing drawn up , viz. One , of High-Treason ; against John Twyn , Printer , and the other Four , for Sedition , viz. Two against Thomas Brewster , Book seller ▪ One against Simon Dover , Printer ▪ and One against Nathan Brooks , Bookbinder , were Presented to the Grand-Inquest in London , at the sessions of Goale Delivery of Newgate , holden at Justice-hall in the Old Baily , the 19th ▪ day of February 1663. Except that against Brooks , which was found the day following , by the same Inquest . And after divers Witnesses were Sworn and Examined before the said Grand Inquest , the said Bils of Indictment were severally returned , Billa vera . The Names of the said Grand Inquest , being as followeth , viz. Arthur Jourdan , Arthur Browne , Simon Rogers , James Whetham , Ralph Blore , Isaack Barton , Roger Locke Thomas Cooper , Roger Hart , John Watson , Christopher Pits , Thomas Gerrard , John Cropper , Thomas Partington , Ralph Coppinger , Matthew Pelazer . Samuell Taylor . At Justice-hall in the Old-Bayly . February 20. in the Morning . THE Court being set , Proclamation was made : O Tes , All manner of Persons , that have any thing more to doe at this Sessions of the Peace and Sessions of Oyer and Terminer , held for the City of London , and Sessions of Goale Delivery , holden for the Citty of London , and County of Middlesex , ●aw near and give your attendance , for now the Court will proceed to the Pleas of the Crown of the said City and County . God save the King. Silence Commanded . Clerk of the Peace . Set John Twyn to the Bar , [ who was set there accordingly . ] Clerk John Twyn , Hold up thy hand . Twyn I desire to understand the meaning of it ; [ But being told he must held up his hand in order to his Tryall , he held it up ] Clerk. &c. Thou standest Indicted in London by the Name of John Twyn late of London Stationer , for that thou as a false Traitor against the most Illustrious Charles the second , by the grace of God , of England , Scotland , France and Ireland , King ; Defender of the Faith , &c. Thy supream and natural Lord and Soveraign — , not having the feare of God in thine heart , nor weighing the Duty of thy Allegiance , but being moved and seduced by the instigation of the Devill , and the cordiall Love , true Duty , and natural Obedience , which true and faithfull Subjects towards our Soveraign Lord the King , bear and of right ought to bear , altogether withdrawing , minding and with all thy sorce intending the Peace and common tranquility of this Kingdome to disturbe ; and Sedition and Rebellion within these his Majesties Kingdomes to move , stir up , and procure ; and discord between our said Soveraign and his subjects to make and move ; The 27. day of October in the Year of the Reign of our said Soveraign Lord Charls the second , by the grace of God &c. the 15th . at the Parish of St. Bartholmews in the Ward of Farrington without London aforesaid , traiterously didst compose , imagine , and intend the death and final destruction of our said Soveraign Lord the King , and the Ancient and Regal Government of this Kingdome of England to change , and subvert : And our said soveraign Lord the King of his Crown , and Regall Government to depose , and deprive ; And these thy most wicked Treasons , and Traiterous imaginations to fulfill , thou the said John Twyn , the said 27. day of October in the year aforesaid , in the Parish and Ward aforesaid , advisedly , Devillishly and Maliciously didst declare , by Imprinting a certain Seditious , Poysonous and scandalous Book , Entituled , A Treatise of the Execution of Justice , &c. — In which said Book , amongst other things , thou the said J. Twyn , the 27th . day of October in the Year aforesaid , in the Parish and Ward aforesaid , falsely , maliciously and Traiterously didst imprint , &c. — Against the Duty of thy Allegiance , and the Statute in that case made and provided ; and against the peace of our said Soveraign Lord the King , his Crown and Dignity . What sayest thou , John Twyn , art thou Guilty of this High Treason , whereof thou standest indicted , or Not Guilty ? Twyn . I desire leave to speak a few words ; My Lord , I am a very poore man : I have been in Prison severall Moneths — Cl. Are you Guilty , or not Guilty ? Twyn . With all due submission to your Honours ; I desire to speak a few words — Lord Chief Just Hide , You must first plead to your Indictment , and then you may say what you will ; That 's the Rule of the Law ; We receive no expostulations till you have pleaded to the Indictment , Guilty or not Guilty . Twyn . I do not intend to answer to the Indictment , by what I shall now say ; I am a poore ▪ man , have a Family and three smal Children , I am ignorant of the Law , and have been kept prisoner divers moneths . — L. Hide Pray plead to the Indictment ; you shall be heard ; say what you will afterwards . Twyn I humbly thank you my Lord. Cl. Are you Guilty , or not Guilty ? Twyn . I beseech you to allow me Councel , and some consideration ; I desire it with all submission . L. Ch. Ju. Hide . You must Plead first ; then aske what you will. Cl. Are you Guilty or not Guilty . Twyn . Not Guilty of those Crimes . L. Ch. Ju. Hide . God forbid you should . Cl. How wilt thou be Tryed ? Twyn I desire to be Tryed in the presence of that God that is the searcher of all hearts , and the disposer of all things . L. Ch. Ju. Hide . God Almighty is present here ; there is no other Tryal by the Law of England , but by God , and the Peers ; that is the Countrey ; honest men . You shall have all your challenges , and all that 's due to you , by the help of God ; we are bound to be your Councel , to see you have no wrong ; therefore put your self upon your Tryal , say how you will be Tryed . Twyn . I desire to be Tried in the presence of God. L. Ch. Ju. Hide . So you shall ; God Almighty is present here ; looks down , and beholds what we do here , and we shall answer severely if we do you any wrong . We are as carefull of our soules , as you can be of yours . You must answer in the words of the Law. Twyn . By God , and the Countrey . Cl. God send thee a good deliverance . L. Ch. Ju. Hide . Now say what you will. Twyn . I am a very poor man. L. Ch. Ju. Hide . Nay , let me interrupt you thus farr , what ere you speak in your defence to acquit your self of this Crime , that you may reserve till by and by ; This is but an Arraignment , afterwards the Evidence for the King is to be heard , then make your defence ; If you have any Witnesses on your part , let 's know their names , we 'le take care they shall come in . If I did not mistake ; you desired to have Councell ; Was That your request ? Twyn . Yes . L Ch. Ju. Hide . Then I will tell you , we are bound to be of Councell with you , in point of Law ; that is , the Court , my Brethren , and my Self , are to see that you suffer nothing for your want of knowledg , in matter of Law ; I say , we are to be of Councell with you ; But for this horrid Crime , ( I will hope in Charity you are not Guilty of it , but if you are ) it is the most Abominable and Barbarous Treason that ever I heard of , or any man else ; The very Title of the Book ( if there were no more ) is as perfectly Treason as possibly can be : The whole book through ; all that is read in the Indictment ; not one Sentence , but is as absolute High Treason , as ever I yet heard of . A company of mad brains , under pretence of the Worship and Service of God to bring in all Villanies and Atheisme , ( as is seen in that Cook ) what a horrid thing is this ! But you shall have free liberty of defending your self . To the matter of Fact ; whether it be So or No ; in This case , the Law does not allow you Councel to Plead for you ; but in matter of Law , We are of Councell with you , and it shall be our care to see that you have no wrong done you . Cl. Set Simon Dover to the Barr ; [ Who being set , his Indictment was read , to the purpose following . ] Thou standest Indicted in London , by the name of Simon Dover , late of London , Stationer , for that thou , &c. the 15th . day of February , in the 13th . year of the Reign , &c. at the Parish of St. Leonards Fosterlane , in the Ward of Aldevsgate , London , Falsly Maliciously and Wickedly didst Imprint a Certain , Fals , Malicious , Scandalous and Seditious Book , Intituled . - The Speeches and Prayers of some of the late Kings Judges &c. and the same didst Sell & Vtter , against the duty of thy Allegiance , &c. How sayest thou Simon Dover ; art thou Guilty of this Sedition and Offence , whereof thou standest Indicted ; or not Guilty ? Dover , My Lord , and the Honourable Bench , I desire I may be heard a few words , — L. Ch Ju. Hide . When you have Pleaded , you shall . Dover , I shall be willing to Plead , — L. Ch Ju. Hide . You must either confess it , or Plead not Guilty . I hope you are not Guilty of this Foule Crime . Dover , I am Not , by the Laws of England , Guilty L. Ch. Ju. Hide , You shall be Tryed by the Laws of England , whether you are Guilty or No. Dover , I am willing to be so , and I am glad I am come before you to that purpose ; having been long a Prisoner , I am not Guilty of any thing in this Indictment , neither as to Matter , Time , nor Place . L. Ch. Ju. Hide , What do you mean by Time , and Place ? Dover , I am not Guilty in Manner or Forme ; And now my Lord , I being altogether ignorant of the Law , I humbly beg Councell , and a Copie of my Indictment ; I hope I shall not be destroyed , because I am ignorant of the Law ; I have been eighteen weeks close prisoner . L. Ch. Ju. Hide , What would you have ? Dover , I desire Time and Councell assigned me , and a Copie of my Indictment . L. Ch. Ju. Hide , For a Copie of your Indictment , though it be for a Foule Offence , yet ( in favour to you , it being not made so Capital as the other ) we cannot deny it you , for Councel , you may have what you will , we need not assign it . [ Make him a copie , ] but I will tell you , We shall try it , now . Dover , I do protest I knew not what I came for , I never imagined what my Indictment was , I know not what there 's in 't . — L. Ch. Ju. Hide , You shall have a Copie made presently ; If you have Councel , or Witnesses , send for them ; we must try you to day , but you will have some time , for we will begin with the other . Dover , I beg I may have a Copie of the Indictment , in English , I cannot understand Latine . L. Ch. Ju. Hide . That that is against you , is in English ; the Latine signifies no more , but that you did Seditiously and Malitiously Print all that which is in English Dover , I hope I have done nothing , but I shall acquit my self of . L. Ch. Ju. Hide , I hope you may ; But we can give you nothing but a Copie of the Record : send for your own Clerke to understand it . Cl. Set Thomas Brewster to the Barr. [ Who was set ; And then his Indictment was read ; ] which was , that he the faid , Thomas Brewster , late of London Stationer , Not having , &c. ( in the forme aforesaid ) the 15th . day of February , &c. at the Parish of Little St. Bartholmews , in the Ward of Farington without London , Maliciously , &c. did cause to be imprinted the aforesaid Book of Speeches , and Prayers , &c. and the same did Sell and Vtter , against the duty , &c. Who being demanded whether he was Guilty of that Sedition and offence ? answered . Not Guilty . Cl. How will you be tryed ? Brewster , By God and the Countrey . Cl. God send thee a good deliverance . L Ch. Ju. Hide , Say what you will now . Brewster , May it please your Lordship , I am wholy Ignorant of the Proceedings of the Law ; I have been a close prisoner these eighteen Weeks , no body to advise with me , scarce my wife suffered to come to me ; I desire some time to take advice . L Ch ▪ Ju. Hide , I doubt we shall not be able ? If you mean till next Sessions , — Brewster , No my Lord , I have had too long Imprisonment already , would I had been here the first Sessions after I was a Prisoner . Lord Ch. Ju. Hide . If you desire a Copie of the Indictment , and Councel , you shall have it . Brewster ▪ I humbly thank you ; but I must have time to consult them , or they will do me little good . L Ch Ju. Hide , If you have any friends , or Witnesses , you may send for them . Brewster , I thank you my Lord. Cl. Thomas Brewster , Thou standst again Indicted in London by the name of , &c. For that thou not having , &c. The 10th . day of July , in the 13th . year , &c. at the Parish of Little St. Bartholmews , in the Ward of Farington without London , &c. Falsely , Maliciously , Scandalously and Seditiously , didst cause to be Imprinted ; a Book Intituled , The Phaenix , Or the Solemn League and Covenant : &c. — And the said Book didst Sell and Vtter , against the duty , &c. How saist thou ? Art thou Guilty of this Sedition and Offence , whereof thou standest Indicted ; or Not Guilty . Brewster , Not Guilty my Lord. Cl. How will you be Tryed ? Brewster , By God and the Countrey . Cl. Nathan Brooks to the Barr. Thou standest Indicted in London by the Name of Nathan Brooks , late of London Stationer ; Not having , &c. ( the same as to make time and place with that of Dovers ) and knowing the said Book to be Scandalous and Seditious ; did Sell , Vtter , and Publish the same against the duty , &c. How sayst thou Nathaniel Brooks ? Art thou Guilty of this Sedition and Offence whereof thou standest Indicted , or Not Guilty . Brooks , Not Guilty . Cl. How will you be Tryed ? Brooks , By God and the Countrey . Cl. God send thee a good deliverance . L. Hide , If you desire to have a Copie of your Indictment , and Councel , you may have it . Brooks , I am a poor man , I have not money to get Councel , I hope I shall not want that that belongs to me by Law , for want of money . L Hide , You shall not by the Grace of God. Cl. Set John Twin , Simon Dover , Thomas Brewster , and Nathan Brooks to the Barr. Cl. John Twyn , Those men that you shall hear called , and Personally appear , must pass between our Soveraign Lord the King and you , upon Trial of your Life and Death ; if you will challenge them , or any of them , you must do it when they come to the Book to be Sworn , before they be Sworn ; And you that are for the Seditions and Offences , look to your challenges . Dover , We desire we may have a Jury of Book-sellers and Printers ; they being the men that only understand our businesse . L , Hide , There are those already that understand it as well as Book-sellers or Printers ; besides , half the Jury are such , and they are able to make the rest understand it , but you may challenge whom you will. The Jury were , William Samborne , William Hall , William Rutland , John Williams , Thomas Honylove , James Flesher , Robert Lucas , Simon Waterson , Robert Beversham , Samuel Thomson , Richard Royston Thomas Roycrost . Who were severally Sworn by the Oath following . You shall well and truly Try , and true deliverance make , between our Soveraign Lord the King , and the Prisoners at the Barr whom you shall have in charge according to your Evidence , so help you God. All foure . We are all satisfied with this Jury . Cl. Cryer , Make Proclamation . O Yes , If any one can informe my Lords , the Kings Justices , the Kings Serjeant , or the Kings Attorney , before this Inquest be taken between our Soveraign Lord the King , and the Prisoners at the Barr , let them come forth and they shall be heard , for now the Prisoners stand at the Barr upon their Deliverance ; and all others that are bound by Recognizance to give Evidence against any of the Prisoners at the Barr , come forth and give evidence , or else you will forfeit your Recognizance . Cl. John Twyn , Hold up thy hand , You of the Jury look upon the Prisoner and hearken to his Cause , you shall understand that he stands Indicted in London , by the name of John Twyn Late of London , Stationer ; [ here the Indictment is read over again ; ] Vpon this Indictment he hath been Arraigned , and thereunto hath pleaded Not Guilty ; and for his Tryal , hath put himself upon God and the Countrey , which Countrey you are ▪ your charge is to inquire whether he be Guilty of the High Treason , in manner and forme as he stands Indicted , or not Guilty ; if you finde him Guilty , you shall inquire what Goods and Chattels , Lands and Tenements he had at the time of committing the said Treason , or at any time sithence : If you finde him not Guilty , you shall inquire whether he fled for it ; if you finde that he fled for it , you shall inquire of his good and Chattels , Lands and Tenements , as if you had found him Guilty ; if you finde him not Guilty , nor that he did fly for it , say so , and no more , and heare your Evidence . Mr. North , Barrister of the Law. John Twyn , Stands here Indicted , for that he as a false Traytor to the most Illustrious Charles the second , &c. Not having the fear of God before his eyes nor weighing the duty of his Allegiance , &c. [ here was opened the form of the Indictment ] to which he hath Pleaded Not Guilty ; if there shall be sufficient Evidence given you of the charge in the Indictment you must do the King and the Nation that Justice as to finde him Guilty , that sentence of Law may passe upon him . Mr. Serjeant Morton , May it please your Lordships , and you Gentlemen that are sworn of this Jury , I am of Councell with the King ▪ against John Twyn , the Prisoner here at Barr ; who stands Indicted of a most Horrid , and Damnable Treason . It is , The Compassing and Imagining the Death of the King , to deprive him of his Crown and Royal Government , and to Alter and Change the Antient Legal and Fundamental Government of this Kingdome : which he has indeavoured to do and did intend to do , by Printing a Traiterous and Seditious Book , which in it self contains as many and as great Treasons as it was possible either for the Malice of the Devil or the Corrupt and Treasonable thoughts of Blood-thirsty Men to invent ; It contains Treasons against the King in his own Royal Person ; against his Government , both Ecclesiastical and Civil ; full of Treasons , ( as my Lord Chief Justice was pleased to observe to you ) Treasons against the Queen , Scandals against all manner of Profession both in Church and Kingdom , of Magistracy , and Ministry : My Lord , there are in this Indictment Thirteen Paragraphs of that Treasonable Book Recited , and each of them contains as many Treasons , as there be lines in it ; nay ( My Lord ) this Treasonable Book , it was intended to set a Flame in this Nation ; to raise and stir up Rebellion in this Kingdom against the King and his Government . I shall observe to your Lordship , the Time when it was to be Printed : It was in the beginning of October , your Lordship knows , and I do not doubt but the Jury have heard , that there was a great and dangerous design in this Nation , set on foot by men of dangerous Principles , to Imbroyle this Nation in a New Warr , for the destruction of the King and his Government ; It was Executed in part , as farr as Time and other Circumstance would give way and leave to the undertakers ; ( the 12. of October last ) and my Lord , it was proved upon the Execution of a Commission of Oyer and Terminer at York , that there was a Council here in London , that sat to prepare matter for an Universal Rebellion all England over ; they sent their Agitators into the North , West , all parts ; to give notice to their Party to be ready to Rise at a certain time ; several dayes were appointed , but it seems they could not be ready till that 12th . of Octob. for the Seditious Books that were to lead on that Design , and the Libels and Declarations could not be Printed before that day ; and truely that had been Printed and Published too , if there had not been great Diligence used by the Kings Agents and Ministers , to take them just as they were preparing it . This Book , Gentlemen , doth contain a great deal of Scandal upon the Kings Government , dispersing False and Base Rumours , to the prejudice of it . It is a rule in my Lord Cooke , that the dispersing of false and evil Rumours against the King and Government ; and Libels upon Justices of the Kingdom ; they are the forerunners of Rebellion . We shall now go the proof ; we shall prove that this Prisoner at the Bar , to Print this Book , had two Presses in one Roome ; that he himself did work at one of those Presses , his Servants at the other , by his Command and in his presence : That he did Compose part of it . Print the sheets , Correct the Proofs , and Revise them all in his own house , which were corrected and brought back into the Work-house by himself , in so short a time that they could not be carryed abroad to Correct , so that he must needs Correct them himself : That this Work was done in the Night time , ( and it was proper , it was a deed of great darknesse and not fit indeed to see the light , and it was well it was strangled in the Birth , or else for ought I know we might by this time have been wallowing in our blood ) We shall make it appear , that this man when Mr. Le-Strange came to search his house , brake the Forms , conveyed away as many of the Sheets as he could from the Presse to other places ; yet notwithstanding , Gods Providence was so great in the thing that he left there three or four sheets , which Mr. Le Strange , then seized on , and many more within a little time after : And somewhat of the same matter , remained upon part of a Form of I etter , which his hast would not give him leave to break ; When he was charged with it by Mr. Le Strange , he confessed that he had printed some sheets of this Seditious Book , and being demanded by Mr. Le Strange , what he thought of it ? He told him , he thought it was mettlesome stuff ; he had great joy in it , he confessed he had received money for printing of this ; and much other matter , taken upon Examination before Mr. Secretary . We shall call our Witnesses ; I should have observed to you , that this man would have it done with all the privacy that could be , and to be done forthwith ; there was great hast of it , about the beginning of October and the designe in the North , was upon the Twelfth , so that it was clearly intended for that Designe . Several Witnesses new sworn . Joseph Walker My Lord , whereas my Master is Indicted for Printing this Book — Lord Hide Your Master ? Who is your Master ? Walker He at the Bar. L. Hide . What say you of it ? Walker I desire to see the Book , [ it was shewed him . ] About the foure first pages of this Treatise I composed . L. Hide . Who delivered it to you to compose ? Walker . My Master delivered the Copy to me . L. Hide . What doe you mean by Composing ? Walker . Setting the Letters . L. Hide . Well , and you set the letters to Print according to the Copy , and you had it of your Master , had you ? Walker . Yes my Lord ; but all this Copy we did not print . [ Part of the Copy in manuscript being shewed him , he said , he composed by that copy . ] Serj. Morton . How much did you Print ? Walker . About three sheets . Serj. Morton . How many of those did your Mr. compose ? Walker . Truly Sir I cannot tell . L. Hide . Did he compose one ? Walker . As to a whole one , I cannot say . Mr. Recorder . Did he Compose the Title ? Walker . Here is no Title . Mr. Recorder . No ? Read the top . Wal. A Treatise of the Execution , &c. [ He reads the Title . ] Recorder . Did your Master Compose that ? Walker . No , I did . L. Hide . Did your Master give you that to Compose ? Walker . Yes . Serj. Morton . Who Composed the second , third , and fourth sheet ? Walker . I Composed some of them , but to particularize I cannot . L. Hide . Who gave you what you did ? Walker . My Master . L. Hide . Can you turn to any part of that you did Compose ? Walker , I cannot tell that . L. Hide . You Composed you say foure pages ; there are eight in a sheet , who composed the other of the same sheet ? Walker . I think my Master did . L. Hide . At the same time and in the same room with you ? Walker . He wrought not in the same Room . L. Hide After you had stampt the sheet , who did peruse , and over-read it , to see if it were right ? Walker . I carried them into the Kitchen and laid them down upon the Dresser by my Master . L. Hide . Who compared them ? Walker . I know not . L. Hide . Who brought them back to you ? Walker My Master brought them into the Workhouse and laid them down . L. Hide . Was there any body in the house that might Correct it ? Walker . Not that I saw . L. Hide . When you had carried a sheet down , how long was it ere it was brought back again ? Walker . About an hour , or an hour and a half . L. Hide . Was there any body in the house besides you and your Master ? Walker . There was my fellow Apprentice , and the Woman that keeps the House . L. Hide . Were there no strangers there ? Walker . No my Lord. Mr. Rec. Were they Printed in your Masters house ? Walker . Yes . Serj. Morton . What room ? Walker . In the Press-room . Serj. Morton . Did your Master work at the Presse about this work , any part of the time ? Walker . Yes , I saw him beat some sheets . L. Hide . When you had printed one sheet , were there not some mistakes of the Letters to be mended ? Walker . Yes , there were Literals . L. Hide . Who made the Amendment ? Walker . Upon my Oath I cannot tell . L. Hide . Do you believe it to be your Masters ? Walker . I cannot tell that . L. Hide . Have you seen your Master write heretofore ? Walker . I have seen him write , but because I have heard of them that could counterfeit mens hands , I dare not swear it was his Writing . L. Hide . Were the amendments that were brought back , like his hand ? Walker . The Letters were something like them , but I cannot swear positively , that they were his . L. Hide . No , that you cannot , unless you saw him write them ; but was it like his hand ? Walker . It was not much unlike his hand . Mr. Recorder . Did not your Master use to correct other works before this ? Walker . Yes . Mr. Recorder . Then by the Oath that you have taken , were not the corrections of this Book like those of other corrections by his own hand ? Walker . I know not that . Mr. Record . Did any body correct books in your house but your Master ? Walker . No Sir. Serj. Morton . Did not you see your Master with Copie ? Walker . Yes he had Copy before him . Serj. Morton . What time was this Printed ? by night , or by day ? Walker . In the night time . Serj. Morton . What directions did your Master give you about Printing it , did he direct any privacy ? Walker . He was not much desirous of that . Mr. Record . At what time did you work about it ? Walker . In the morning , from two till four or five Serj. Morton . Pray Sir thus ; were you in the house when Mr. L'Estrange came up ? Walker . Yes . Serj. Morton . Were you at work then , or before ? Walker . Not when he was above , but immediately before , I was . Mr. Record . You are not bound to conceal Treason , though you are bound to keep your Masters secrets . Serj. Morton . What were you then at work upon ? Walker . Upon the signature D , the sheet D of this Treatise . Serj. Morton . What did your Master say when you told him Mr. L'Estrange was below ? Walker . Very few words ▪ I cannot be positive in them . Seri . Morton . To what purpose were they ? Walker . Hearing some body knock at the door , I went down into the Composing room , and looked through the window , and saw people ▪ I imagined Mr. L'Estrange was there , and I told my Master ▪ whereupon he said , he was und●ne , or to that effect . Mr. Record . Did he not wish you to make hast in composing it . Walker . No he did not . Mr. Record . How long had you been at work upon it ? how many dayes ? Walker . I cannot tell justly . Mr. Record . You can gess . Walker . About three or four dayes . Mr. Record . Did not your Master work in that time ? Walker . He was in the Work-house , and did set Letters . Mr. Record . Did he not likewise Print ? Walker . Yes he did . Serj. Morton . Did not you by his direction break the Form when Mr. L'Estrange came to search ? Walker . I brake one indeed . Mr. Serj. Morton . What became of the other ? Walker . My fellow prentice brake it . Mr. Serj. Morton . By whose direction ? Walker . I had no order for it , I brought it down and went to set it against a post , and it fell in peices . Serj. Morton . Did you ask your Master who delivered him this Copy to Print ? Walker I did ask him two several times , but he made no answer . Lord Hide . Did he not say , He would not tell you ▪ or that it was no matter to you ? nor nothing ? Walker . Yes he did afterwards say it was no matter to me . Mr. Record . Did not your Master nor fellow-apprentice tell you who brought the Coppy ? Walker . No. Mr. Record . And did not you know ? Walker . No. Serj. Morton . Was he not used to tell you the Authors of books that you printed ? Walker . The Authors he did not ; but for whom they were printed he used to tell me : My Lord I humbly beg pardon for what I did , I was his Apprentice . Lord Hide . How many sheets did you print ? Walker . Two Reams on a sheet , which makes 1000. Lord Hide . The first page , being the Title of it , your Master brought to you to compose ; At the same time when you were composing one part , your Master was composing another part of the same sheet in the next room , And part of it your Master did print as well as compose , I think you said this . Walker . Yes . Lord Hide . Likewise that the proofs were carried to him to overlook , and he brought them back within an hour or an hour and half after , and laid them down in the work-house ; and that you saw the hand of the amendments , but you cannot swear it was his , only you say , that it was not unlike it ; and that he had corrected former sheets that you had printed , and that the hand with which he corrected others , and this , was alike ; and that there was no stranger in the house to correct it . Walker . Not that I saw . Lord Hide . This is the substance of what you said . Walker . Yes . Mr. Record . Did your other man , or you , ever correct ? Walker . No. Mr. Record . Did he use other Correctors at any time ? Walker . Yes about some books . Mr. Record . What Books . Walker . Hookers Ecclesiastical Policy . Lord Hide . You did rise to work at two of the clock in the morning about it , and your Master said when you told him Mr. L'Estrange was below , that he was undone . Walker . It was so my Lord. Mr. North Mr. L'Estrange , Pray tell my Lord and the Jury of your taking this . Mr. L'Estrange . My Lord I do remember that three or four daies or thereabouts before the twelfth of October last , I had notice of a Press that had been at work for several nights in Cloth fair , and imployed a person to watch the house ; who told me that they still gave over early in the morning , at day light , or soon after ; At length , intelligence was brought me in these very words , That now they were at it as hard as they could drive ( which was about four in the morning ) I arose , went to one of the Kings Messengers , and desired him to take a Printer by the way , who did so , and I call'd up a Constable , and so went to Twyns house , where we heard them at work : I knocked a matter of a quarter of an hour , and they would not open the door , so that I was fain to send for a Smith to force it ; but they perceiving that , opened the door and let us in ; there was a light when we came , but before the door was opened it was put out : when I was got up stairs , and a candle lighted , I found a form broken , ( that is , the letters dispersed ) only one corner of it standing intire , which was compared by a Printer that was there , with a corner of a page newly printed , and appear'd to be the same ; This form was brought down out of the Press room into the composing room . As yet we could not find the whole Impression , but at last they were found thrown down a pair of back stairs , ( I remember ) they told me the Impression was a thousand : I asked him where he had the copy ? he told me he knew not : it was brought to him by an unknown hand ; I told him he must give an account of it ; he told me at last he had it from Calverts Maid ; I ask'd him where the copy was , he told me he could not tell , ( when I speak of the Copy , I mean the manuscript ) we searched near two hours and could not find it ; and at length went thence to the Constables house in Smithfield , and staid there a while with the prisoner . I asked him ( Mr. Twyn said I ) who corrected this sheet ? Alas , said he , I have no skill in such things ; who revised it then ? who ●i●ted it for the Press ? Truely I had no body but my self ; I read it over ; What thought you upon reading it ? Methoughts it was mettlefome stuffe , the man was a hot fiery man that wrote it , but he knew no hurt in it . Serj. Morton When you had taken these sheets , were they wet , or not ? Mr. L'Estrange . They were not only wet , but half of them were imperfect , printed only on one side ; missing the copy , I told him after he was carried to Whitehall , ( Mr Twyn said I ) it may possibly do you some good yet to bring forth this Copy , if you will be so ingenuous to produce the Copy , and discover the Author you may find mercy for your self , pray therefore get this copy , perchance I may make some use of it . After that , his servant , Bazilla Winsor brought out this part of the Copy . [ producing a sheet of the Manuscript in Court. ] Lord Hide . Joseph Walker , was the whole copy of this book in the house at that time when you composed that which you did ? Walker . I cannot tell ; I saw it but sheet by sheet . Mr. Recorder . Did not you see the whole intire Copy in your Masters hand ? Walker . No , but [ taking some part of the Manuscript in his hand said ] this is the hand that I composed by . Mr. Record . Mr. L'Estrange where had you the entire Copy . Mr. L'Estrange . It was only the Copy of the last sheet that I took in the Press . Mr. Record . Who helped you to that ? Mr. L'Estrange . Bazilla Winsor , by direction of the Prisoner as I conceive , for I told him if you can help 〈◊〉 to the Copy , it may do you some good and soon after , part of it was brought me by her . I asked Mr. Twyn further , How did you dispose of those sheets which you had printed , those several heaps whether are they gone ? He told me he had delivered those sheets to Mistriss Calverts maid , at the Rose in Smithfield Mr. Record . You say he told you Mistriss Calverts maid received them of him , Did you since speak with that maid . Mr. L'Estrange . I was long in searching Twyns house and one of his Apprentices made his escape , and probably gave notice of it , for the night I went to Mistriss Calverts house , she and the maid too were fled , I have since taken the Mistress and she is now in custody , I have heard nothing of the maid since J. Keeling . Twyn owned to you that he had corrected some of the sheets , that he had read them , and sa d it was mettlesome stuff Mr L'Estrange . I did ask him in the house of the Constable : Who corrected this ? the Corrector must certainly know what it was . Said he , I have no skill in correcting . But when I speak of correcting , I mean who revised it , overlooked it for the Press ; I read it over , sayes he . Twyn . I never said such a word . Mr. L'Estrange . He spake this in the presence of two or three here present ; could you read over this Book , said I , and not know that it was not fit to be Printed ? I thought it was a hot fiery fellow , it was mettle or mettlesome stuff , some what to that effect . Serj. Morton . What did you hear him confess before Sir Hewy Bennet ? Mr. L'Estrange . He owned the thing , that is , he acknowledged he had printed the sheet , I shewed there , and two other sheets of the same Treatise . Serj. Morton . Did he acknowledge he corrected them . Mr. L'Estrange . I know not whether before Sir H. B. he did , or no. Serj. Morton . What know you about money received by him . Mr. L'Estrange . He said Calverts maid paid him 40 s. in part for that work . Twyn . I said I had received money of Calverts maid for work I had done , but named not that . Mr. Dickenson Sworn . About the seventh day of October , it being Wednesday as I remember , about five a clock we attended Mr. L'Estrange , my self and others ; we came to the house of the prisoner , in Cloth-fair and ▪ upon the backside of his house we stood listening a good while , and heard Presses a working ; upon that , I came to the fore part , by Mr. L'Estranges order , and knocked , but none would answer , I took the Constables staff and knockt again , and none would answer yet ; After that , Mr. L'Estrange knockt near half an hour and no body coming , he at last sent for a Smiths hammer to force it open . Afterwards , they came down , and opened the door . Then Mr. L'Estrange , and the Printer ( Mr. Mabb ) went up stairs , I continued below with the Constable , and the Kings Messenger to observe whether any went in or out . After which , some sheets fell down on the other side of the house , meeting with one of them , and perceiving they had discovered the sheets they inquired after , I read some part of it , and finding what it was , I went up and found the sheets thrown behind the door ; Mr. Twyn ( said I ) I wonder you would Print such a thing as this , you could not choose but know that it was very dangerous to do any such thing ; he answered , that He did not consider what it was ; questionless said I , you could not but know it was very dangerous , for when you revised it , you must needs know the sence of it , and think it was a dangerous business , what did you think of it ? saies he I thought he was a good smart angry fellow , it was mettlesome stuff ; or to that purpose . This was the substance of our discourse : I did see some of the sheets Printed on one side , and some on both sides , the Form lay disordered , yet not so , but there was one corner of it yet remaining , and I having the sheet in my hand did compare them together ; and to the best of my remembrance I do remember these very words , Execution of Judgement , and Lord have . L ▪ Hide . Who did he say revised the Press ? Dickenson . He seemed to confess that he had corrected it himself , for when I urged it to him that he could not chuse but know the matter of it by reading it ? truly saies he , I thought he was an angry smart fellow , it was good mettlesome stuff indeed . Judge Keeling . The question asked by my Lord , is , whether he did confess he revised it , or whether you did collect it from his reply ? Dickenson . Truly by that answer I guessed he corrected it . Recorder . Did he confess that he read it ? Dickenson . I put that question to him , and to the best of my remembrance he did not deny it . L. Hide . To Mr. L'Estrange he confessed he read it over . Tho. Mabb Sworn . My Lord I was with Mr. L'Estrange in this mans house , and being there , going up , we found the Press had been lately at work , there was at each Press a sheet lay , I took them off the Tinpin [ some of the Jury understand that term ] they were just laid upon the Points , printed on one side , I gave Mr. L'Estrange these two sheets , the same with these [ shewing two sheets ] some were perfect , others imperfect ; I could not find the Forme a great while , I gave him the sheet to peruse ; and in the mean while I went down , and below I found the two Formes , but broken , somewhat indeed was standing ; whereof I took part in my hand , and read in the letters ; Mr. Dickenson having the sheets , he heard what I read , and looking on the sheet found them agree . Twyn . What were the words that you read ? Mr. Mabb . The words were Execution and Judgement , and Lord have — There was a back pair of stairs out of his Press room , partly between his house and his neighbours , and in the hurry they had thrown the sheets down there , part fell behind the door , and part at the bottom . When I questioned him how many was done ? he said five hundred , but I adjudged those I saw to be about seven hundred and fifty ; looking again over the door I espied the remainder of the sheets about two hundred and fifty more , and I brought them together , and then he owned there was one thousand . L. Hide . What else do you know ? Mr. Mabb . At the Constables house , I heard him use the words , that it was mettlesome stuff , and that no body corrected it but himself ; said I , I wonder you would offer to do it , you could not compose it but you must understand it . Said he , It was my bad fortune to meddle with it ; said I , You lost a Press but a little while since , I wonder you would do this ; he seemed to be sorrowful . Serj. Morton . He did confess he corrected it . Mr. Mabb . Yes my Lord. Twyn . No my Lord I did not . John Wickham Sworn . Upon the seventh of Octob. as I take it , about four a Clock in the morning Mr. L'Estrange came to my house , being one of the Kings Messengers , and told me I must go immediately with him to Cloth fair , and sent me to call one Mr. Mabb by the way . I met Mr. L'Estrange near Mr. Twyns house ▪ between five and six a Clock , we had a Constable and went and knocked at the door , they knocks at least half an hour before they got in ; I heard some Papers tumbling down , and heard a ratling above before they went up , but I stood at the back door to secure any from running out that way : and at last , when they said there were some sheets thrown into the next house , I went and look'd and there were two or three hundred , and they were wet , newly come off the Press , that 's all I can say . Serj. Morton . Did you hear this man say that he had corrected it ? Wickham . No , but I having him in custody at my house , I asked him about it , he said , It was a very bitter thing , that it was his unhappy fortune to meet with it . Jury ▪ Did he confess he Printed it ? Wickham ▪ Not to me . Serj ▪ Morton . He said , It was a Bitter Thing , and that it was his unhappy Fortune to meet with it ▪ make the best of tha● , compare that with the rest of the Evidence . William Story Sworn . Gentlemen of the Jury , Upon the seventh of October last early in the morning , I was sent for to Mr. L'Estrange into Cloth fair , we went to the house of this Twyn , after some time knocking , they went up stairs and brought down several papers , I know not what they were . I went into the next house with Mr. Wickham , and there we found two or three hundred sheets , and brought them to Mr. L'Estrange . I asked the Prisoner at my house , whether he could not write or read ? he said , Yes ; did not you use to read what you Printed ? he said , Yes ; did not you know Treason when you read it ? It was a fury thing , I did not mind it much , but I should have got money by it ▪ Mr. Mabb . He owned he had but a very small price for the doing of it . Mr. Joseph Williamson Sworn . That which I can say , is , That I know this [ looking upon a paper ] to be my own hand writing , and to be the examination taken of this Twyn . I took it , and he owned it after it was written . Serj. Morton What was the substance of it ? L. Hide ▪ What did he confess before Mr. Secretary ? when he was examined . Mr. Williamson . He said that the Copie of the Book was brought to him by one Evans , maid to Mistris Calvert ▪ that for the Author , being asked if he knew him ? he said he did not , and that he had seen the Copie of three sheets of the Book ; that he had Printed only two of those sheets , a thousand exemplaries of each . Serj. Keeling . Did he confess that ? Mr. Williamson . Yes ; and further , that he had delivered them to this Evans at the sign of the Rose in Smithfield ; that he himself had corrected those sheets he had Printed , and that he had read them after they were Printed : that for his pains and Printing of them , he had received fourty shillings in part , from this maid at the delivery of them , at the Rose , that the maid carried away those Exemplaries , from the Rose , and that he parted with her at the door . Serj. Morton . I hope you observe Gentlemen ; we have now done : we desire the Prisoner may give his answer to it , and then we shall make our reply . L. Hide . What say you ? you have heard the Witnesses and what is laid to your charge . Twyn . I did never read a line of it in my life . L. Hide . That 's impossible , I 'le tell you : first your own man , who set part , swears you did both Set and Print part of this Book your self ; you gave him the title to Set , you composed one part of the Book , whilst he was Composing another part ; Is it possible you conld Compose , and not read a line of it ? He tells you further wheu the first Sheet was Printed , he brought it into the Kitchin , and laid it down , knew not of any one in the House but your self ; About an hour , or an hour and a half after , you brought it back again Corrected , laid it down , and the hand that Corrected it , was not unlike your hand upon other Corrections of Books Pray Brother Morton , Let the Jury have Books , and Mr. Lee Read the Indictment , that they may see they agree . Serj. Morton . I observed to you , there were Thirteen Treasonable Paragraphs , you shall find them marked out in the Margent . L Hide . You shall see there are Treasons with a Witnesse , see the very Title . Mr. Lee. [ Reads the Title of the Indictment ] A Treatise of the Execution of Justice ; wherein is clearly proved , that the Execution of Judgment and Justice , is as well the Peoples as the Magistrates Duty , and if the Magistrates pervert Judgement , the People are bound by the Law of God to execute Judgement without them and upon them . L. Hide . That you gave to your man to set . Mr. Lee reads , It is one of the Scarlet Sins of this Nation , that the People suffer their Rulers , &c. — The Particular Passages are too Impious to be Published , and indeed too Foul to be Repeated ; but in Substance . Those mentioned in the Indictment , are as follows . First , The Supream Magistrate is made Accomptable to the People . Secondly , The People are Rebelliously Incited , to take the Menage of the Government into their own Hands Thirdly , They are Animated to take up Armes , not only against the Person of His Sacred Majesty ; but likewise against the Royal Family . Fourthly , They are Stirred up to a [ Revolt ] ( in that very Term ) as an Action Honourable , and Conscientious ; making Publication in the next Clause , of Encouragement to any Town , City , or County in the Three Nations to begin the Work. Fifthly , The People are Laboured , not only to cast off their Allegiance to the King ; but in Direct Terms to put His Sacred Majesty to Death And to the purposes before mentioned tends the whole Scope of the Treatise . Serj. Morton . You may judge of the rest , by this ; we will not put you to any more expence of Time , there hath been sufficient Treason in that which you have read . L. Hide Now say what you will ; but I must tell you , in those particulars that have been compared , there is as much Villanie and Slander , as is possible for the Devil , or man to invent : It is to destroy the King in his Person ▪ to Rob him of the Love and Affections of His People ; to Destroy the whole Family and all Government , Ecclesiastical and Civil : and this Read by your self , Owned , and Caused to be Printed . Twyn . Except it was that sheet that Mr. L'Estrange read to me when I was taken , I never heard it before , nor read it . L. Hide . Your man swears that you did Set and Print part of it ; it 's impossible to Compose and Set , but you must Read it ; nay you did Examine and Correct the sheets ; brought them up again ; Mr. L'strange swears you confessed you read it over , it was Mettlesome stuffe ; Mr. Dickenson sayes , you did not say you read it over , but he saying to you , it was impossible you should Set it and not Read it , You told him also It was Mettlesome Stuffe ; You could not Judge it to be Mettlesome Stuffe , but you must read it ; There is Mr. Williamson sayes that you confessed before Mr. Secretary Bennet , that you had seen three Sheets , Printed off two Sheets , Corrected those two Sheets ; and after Printed , and delivered them ; and that you had 40● , in part of Payment ; Besides this , when Mr. L'Estrange came first , you were up , ( nay at two a Clock in the morning ) when they came and knocked at the Door , they heard Presses going , you would make no answer till they call'd a Smith with intent to force it open : when they came in , they found a Form brought out of the Printing ▪ Room , and broken all but one Corner : That taken up by a Printer , and compared with the Lines of the Printed Sheets , and found to agree . Some of the Sheets were Printed on one side only , the rest perfected , you threw them down Stairs , part into your Neighbours House ; Said , You were undone , when you understood Mr. L' Estrange was there . What needed all this , but that you knew what you were doing ? And did it purposely to do mischief ? Twyn , I did never Read , or hear a line of it , but when Mr L' Estrange read it when I was taken . Judge Keeling , Was it printed at your House or no ? Twyn , I know not but that it might ; not that I did it with my own hand . Judge Keeling , The papers were found wet wi●h you ; who was in your House ? Twyn , My two Servants . Judge Keeling , Did any set them at work but your self ? did they work of their own heads ? Twyn , I did use to set them at work , but I did not set them on that particular work . L. Hide , Have you any thing else to say ? God forbid but you should be heard , but the Jury will not easily believe such denialls against so much Evidence . Judge Keeling , Tell us to whom you carried this Copy to be Corrected ? Twyn , I know not who Corrected it . L. Hide , If you have any thing to say , speak it , God forbid but you should have a full hearing , say what you will ? Twyn , I say I did not read it , nor heard it , till Mr. L'Estrange Read it . L. Hide . Have you any thing else ? Twyn . It 's possible I may upon Consideration . L. Hide . We cannot spend all the day , I must let the Jury know they are not to take your Testimony . Serj. Morton I am of Councel for the King ; I shall reply if he will say no more . Judge Keeling ▪ You have heard your Charge , this is your time to make your Answer ; if you do not speak now , you must not speak after ; therefore if you have any thing to speak in your Justification , or witnesses to call , now is your time . L. Hide . Let me give you this Caution , we cannot spend time in vain , we have other business before us , and it grows late , The best Councel I can give you is this ; You said at first , that You desired to be Tryed in the presence of God ; You are here in the presence of Almighty God , and I would to God you would have so much care of your Self , and do so much right to your Self , to declare the Truth , that there may be means of mercy to you . The best you can now do toward amends for this Wickednesse you have done , is by discovering the Authour of this Villainous Book ; If not , you must not expect , and indeed God forbid that there should be any mercy towards you ▪ Twyn . I never knew the Author of it , nor who it was , nor whence it came , but as I told you . L. Hide . Then we must not trouble our selves ; Did you never see the hand before , with which this Copy was written ? Twyn . No. L. Hide . I am very confident you would not then have been so mad , as to have taken such a Copy ; A Copy fraught with such abominable Treason , and Lies ; Abusing in the first place , the late King that is dead who was , I 'le be bound to say it , as Virtuous , Religious , Pious ▪ Mercifull , and Just a Prince as ever Reigned , and was as Villainously and Barbarously used by his Rebellious Subjects ; Nay , you have not rested here , but have fallen upon this King , who has been Gentle and Mercifull , beyond all President ; Since ▪ He came to the Crown , He has spared those that had forfeited their Lives , and all they had ; And he has endeavoured to Oblige all the rest of His People by Mildnesse and Clemency : And after all this for you to Publish so Horrid a Book ; you can never make amends , God forgive you for it . Twyn . I never knew what was in it . L. Hide . You of the Jury , I will say only this , that in point of Law , in the first place , there is no doubt in the World by the Law of the Land , the Publishing such a Book as this , is as High a Treason as can be Committed ; by this he has indeavoured to take away the Life of the King , and destroy the whol Family ; and so consequently to deliver us up into the Hands of Forreigners and Strangers ; It is a great blessing that we have the Royal Line amongst us . But I say there is no Question ( and my Brothers will declare the same if you doubt it ) that this Book is as fully Treason by the Old Statute ; as much the Compassing and indeavouring the Death of the King , as possible ; and he rests not there , but he incites the People to Rebellion , to Dethrone Him , to raise War ; And the Publishing of this Book is all one and the same , as if he had raised an Army to do this ; The Proofe is , that he Set part , Printed part , and Corrected it , by his own Confession , read it over , it was mettlesome stuffe ; Confessed how many Sheets he Printed , the Reward and Recompence you took notice of it ; and I presume no man among you can doubt but the VVitnesses have spoken true , and for his Answer , you have nothing but his bare denyal , and so we shall leave it to You. Set Simon Dover to the Bar. Dover . My Lord , I pray time till Munday morning , I have sent away the Copy of my indictment . L. Hide . The Sessions will be done to Night ; Mr. Recorder and the rest are to go away on Munday , and therefore we must end to night ▪ Dover . I beseech your Lordship I may have time till night . L. Hide . Men Clamour and say they are hardly used , their . Tryals being put off ; Are you content to lye in Goal till the next Sessions ? Dover . No my Lord , I have had enough of that , we are willing now to have it Tryed . L. Hide . You have had a kindness done you that it i● not laid Treason , and therefore go on to your Tryal ; But because you shall not say you are surprized , if you will not go on now , you must lye in the Goal till the next Sessions , we cannot Bail you . Dover . My Lord , the Indictment is full of Law , and I understand not the Formalities of it , I desire but till four a Clock . L. Hide . We must do it before we go to dinner , or not at all , for there is Judgement to be given to the Goal , and all of us Judges are Commanded by the King to attend him to night . Dover . I am not able to plead to it . L. Hide . Then because you shall not say , you had not all the Right imaginable , we will dispatch the rest of the Goal to night , and Adjourn the Sessions till Munday morning , and you shall then have a fair Tryal by the help of God ; you and your Company ; Nathan Brookes , and Thomas Brewster , are you all desirous to be Tryed on Munday morning ? All Three , Yes . L. Hide . Because you shall not want Advice , or any thing else , you shall have all the Liberty you will desire , to send for Persons , but you must be Prisoners till then . All three , We humbly thank you . Then the Jury went out , and after about half an hours Consultation , they returned to the Court and took their Places . Cl. Are you all agreed of your verdict ? Jury ▪ Yes . Cl. Who shall say for you ? Jury . The Foreman . Cl. Set John Twyn to the Bar , Look upon him my Masters ; how say you , is he Guilty of the High Treason whereof he stands indicted , or not guilty ? Foreman . Guilty . Cl. of Newgate . Look to him Keeper . Cl. Hearken to your Verdict as the Court hath Recorded it ; You say that John Twyn is Guilty of the High Treason whereof he stood indicted , and that at the time of committing the said Treason , or any time since , he had no goods , chattles , lands nor tenements to your knowledge , and so you say all . Jury . Yes . Cl. John Twyn , Thou hast been arraigned for High Treason and thereunto hast pleaded Not Guilty , and for thy tryal hast put thy self upon God and the Country , and the Country hath found thee Guilty ; what canst thou now say for thy self , why the Court should not proceed to Judgement , and thereupon Award Execution of Death against thee according to the Law ? Twyn . I humbly beg mercy ; I am a poor man , and have three small Children , I never read a word of it . L. Hide . I 'le tell you what you shall do ; Ask mercy of them that can give it ; that is of God and the King. Twyn . I humbly beseech you to intercede with his Majesty for mercy . Cl. of Newgate . Tye him up Executioner . Cryer . O yes , My Lords the Kings Justices command all manmer of persons to keep silence while Judgement is in giving , upon pain of Imprisonment . L. Hide . John Twyn ( and John ●ursmore , one convicted for clipping of money : ) Iam heartily sorry that your carriages and grievous offences should draw me to give that Judgement upon you that I must . It is the Law pronounces it , God knows it is full sore against my inclination to do it , I will not trouble my self or you with repeating what you have done , but only this in the general , John Twyn , for you ; Yours is the most grievous and Highest Treason , and the most complicated of all wickedness that ever I knew ; for you have as much as possibly lay in you , so reproached and reviled the King , the dead King , and his Posterity , on purpose to endeavour to root them out from off the face of the earth ▪ I speak it from my soul , I think we have the greatest happiness of the world , in enjoying what we do under so gracious and good a King : yet you in the rancour of your heart thus to abuse him ! I will be so charitable to think you are misled . There 's nothing that pretends to Religion that will avow or justifie the killing of Kings , but the Jesuit on the one side , and the Sectary on the other ; indeed it is a desperate and dangerous Doctrine , fomented by divers of your temper , and it 's high time some be made examples for it . I shall not spend my time in discourse to you to prepare you for death ; I see a grave Person whose office it is , and I leave it to him . Do not think of any time here ▪ make your peace with God , which must be done by confession , and by the discovery of those that are guilty of the same crime with you . God have mercy upon you ; and if you so do he will have mercy upon you . But forasmuch as you John Twyn have been indicted of High Treason , you have put your self upon God and the Country , to try you ; and the Country have found you guilty , therefore the Judgement of the Court is , and the Court doth Award . That you be led back to the place from whence you came , and from thence to be drawn upon an Hurdle to the place of Execution , and there you shall be hanged by the Neck , and being alive shall be cut down , and your privy Members shall be cutoff , your Entrails shall be taken out of your body , and you living , the same to be burnt before your eyes : your head to be cut off , your body to be divided into four quarters , and your head and quarters to be disposed of at the pleasure of the Kings Majesty . And the Lord have mercy upon your soul . Twyn ▪ I most humbly befeeth your Lordship to remember my condition , and intercede for me . L. Hide . I would not intercede for my own Father in this case , if he were alive . Munday 22. Feb. 6¼ . TE Court Proclaimed . Cl. Set Simon Dover , Thomas Brewster and Nathan Brooks to the Bar , Look to your challenge . The same Jury sworn anew . Cl. Set Tho. Brewster to the Bar , and the rest set by ; You of the Jury look upon the Prisoner : you shall understand that he stands indicted in London by the name of Thomas Brewster , &c. [ and here he reads the Indictment ] For causing to be Printed and selling a Book called , The Speeches , &c. Vpon this Indictment he hath been arraigned , and thereunto hath pleaded Not Guilty , and for his , &c. Your charge is to enquire whether he be Guilty of this Sedition and offence or Not Guilty if you find him , &c. Mr. North. My it please your Lordship and you Gentlemen of the Jury , T. B. stands here Indicted of a foul misdemeanor ; it is for causing to be Printed , publishing and uttering a seditious , scandalous and malicious Book ; The Indictment sets forth , That he not having , &c. [ Here Mr. North opens the Indictment ] and to this Indictment he hath pleaded Not Guilty ; If there be sufficient proof of the charge , you are to find him Guilty of the matter contained in it . Thomas Creek , George Thresher , Thomas Loft and Peter Bodvel Sworn . Mr. North. Tho. Creek , tell my Lord and the Jury what you know concerning Brewsters , and your Printing of a Book called The Speeches , &c. and his uttering and publishing of it . Creek I shall Sir ; There is a mistake in the time , for it was before Christmas , that Mr. Brewster , Mr. Calvert , and Mr. Chapman did come to me at the Cock in Little-Brittain , and there they had some Copie of the beginning of the Speeches of the men that suffered , that were the Kings Judges , and they spake to me to Print it ; and I did Print part of the Book , I cannot tell you how much , without I had the Book , and then I can tell you how much I did Print , [ The Book being shewed him ] If this be my Printing ; I suppose it was done afterwards , another Impression , and I must not own it in that , [ be was shewed one of another Impression ] My Lord thus far I own , the Printers that are of the Jury will judge , [ Pointing to the Page ] this is my Letter , and here I ended . L. Hide What folio is that you ended at ? Creek . You shall see , it is 36. Mr. North. By whose order did you Print that ? Creek . They all gave me order together . L. Hide . They all ? name them . Creek . Mr. Calvert , Brewster and Chapman . Mr North Did they charge you to do it privately ? Creek . With as much privacy and expedition as I could ? Mr. North. When you had Printed them , what did you do with them ? Creek . I disposed of them by their order Mr. North. Did you Print but one Impression ? or more ? Creek Yes my Lord , I did Print part of ● second Impression . Mr. North. That we use as Evidence , that he had uttered the first , because he went upon a second : how many did you Print at first ? Creek . To my best remembrance , the first Impression was 3000. L. Hide . These three employed you to Print this Book , and you Printed to the 36. folio . Creek . Yes . L. Hide . And who Printed the other part ? Creek I cannot say positively . L. Hide . These three did afterwards direct you to give out the sheets to such and such Persons , Book-binders to stitch up , and dispose . Creek . Yes . L. Hide . The first was three thousand you say , what number did they take ? Creek . They had all ; they sent for them of me as fast as I did them . J. Keeling . Who did you send the Proofs to ? Creek They were sent for to my house . J. Keeling . Sometimes by Calvert , sometimes his man , sometimes his maid , sometimes by Brewster . L. Hide . Do not you know who began where you left off ? Creek . I am not able positively to say , I do believe , and I have heard , and spoken with them that said Mr. Dover did , but I cannot positively say it . L. Hide . You were not by to see it done ? Creek No. L. Hide . What grounds have you to believe that Dover Printed the rest ? Creek Grounds ; truly it is so long ago , to swear positively I cannot . L. Hide . It is but three years ago . Creek . To the best of my remembrance , Mr. Dover in the time of Printing of it , did meet me , and converse with me about it , but to express time or place , I cannot . L. Hide . Did you and he agree that he should Print the other part ? Creek No my Lord ; I had nothing to do to agree it with him . L. Hide . Did he declare to you that he Printed the other ? Creek . To the best of my memory he told me he Printed some sheets . Mr. North. Who changed sheets with you ? Creek . Some sheets were changed at Mr. Dovers . J. Keeling . Who paid for the Printing ? Creek . Mr. Brewster paid me some , and some Mr. Calvert paid me . L. Hide . If you desire to ask him any questions you may . Browster . By and by I shall , my Lord. Dover . I desire he may tarry till I come to my tryal . Serj. Morton . Don't doubt it . Mr. North. George Thresher , speak your knowledge to my Lord and the Jury , whether Brewster did not bring you the Book called the The Speeches , &c. to be Stiched , and what you did with them , tell the manner of it . Thresher . May it please you my Lord and the Honourable Bench , it is thus ; This Book it seems was Printed , Mr. Brewer came to my house to know whether I could fold them and stitch them in blew Paper ; That night I went to several Printers , Mr. Dover was one of them ; we had several sheets from thence ( I did not see them printed ) I carried them home , and went about the working them that night . J. Keeling . How many Books were delivered to you ? Thresher . First and last , about 500. J. Keeling . Who delivered them to you ? Thresher . Some were brought to my House . J. Keeling . By whose Direction . Thresher Mr. Brewster's . J. Keeling . Did you deliver them to any Body ? Thresher . Yes , to Nathan Brookes , ready stiched . J. Keeling . Who paid you for them ? Thresher Mr. Brewster , for them he had , and Brookes for them he had . Mr. North. Thomas Loft , tell your Knowledge in this businesse . Thomas Loft . May it please You , All that I can say is this ; There was to the Number of about , or near upon a Thousand , as I take it , Folded and Stiched in my Masters House , one Mr. Perry , I was then his Apprentice ; they were sent in as I judge by Mr. Brewster's Order , but I cannot positively say it , my Mr. appointed us to do them ; I saw Mr. Brewster there sometimes , but I cannot positively say that Mr. Brewster paid for the doing of them . Mr. North. Did not your Mr. presse the dispatch ? Loft . My Mr. did so , but I know not whether they conversed to that purpose . Mr. North. VVho fetched them away ? Loft . His then Apprentice did fetch some of them from our House Mr. North. Peter Bodvell , tell my Lord , and the Jury what you know . Bodvell . I did carry some three years agoe some Bundles of Books from Mr. Creekes House , and I think they were the Bundles of The Speeches of the Kings Judges . L. Hide . From whence had you them ? Bodvell . From Mr. Creekes . Mr. North. What did you do with them ? were they sold ? Bodvell I did see some of them sold in the Shop . Mr. North VVhosold them ? Bodvell . My self , and my Mistris sometimes , L. Hide VVere they brought to the Shop to sell by his privity ? Bodvell . I do believe he knew of them . L. Hide . By the Oath you have taken , did he send you for them to the Printers ? Bodvell . He , or my Mistris did . L. Hide . Has he been in the Shop when they have been sold ? Bodvell . I cannot truly tell , it 's three Years agoe . J. Tirrel . To whom did you pay the money that you receied for them ? Bodvell . We put it in the Box. J. Keeling . Do not Book-Sellers keep Account ▪ what Books they sell , and set down the money ? Bodvel . Not for Pamphlets . Mr. North. Did he not send you to the Book-binders for them when they were stitched ? Bodvell It was by his or my Mistris's order . J. Keeling . What was your Book ▪ binder's Name ? Bodvell . Perry . J. Keeling Where was this Book kept ? Publickly , as other Books , or in other Roomes ? Bodvell . In the Shop my Lord. J. Keeling Were they Publickly to view as other Books ? Bodvell . Not so Publick as other Books , but publick enough , Mr. L' Estrange knows . L. Hide . I know you use to let your Titles of a New Book lie open upon your Stalls , did you lay these open ? Bodvell . No my Lord , they did not do so . L. Hide . Who was the cause they did not , did your Master direct the privacy ? Bodvell . I think he did , we had some Direction to that end . L. Hide . Not to lay them open upon the Stall . Bodvell . No. L. Hide . Give the Jury some Books , and Read the Indictment , let them be Compared . Clerk. Reads the Indictment , First the Title ; The Speeches and Prayers of some of the Late Kings Judges , ( viz ▪ ) Major Generall Harrison ▪ October 13. Mr. John Carey , October 15. Mr. Justice Cooke Mr. Hugh Peters , October 16. Mr. Thomas Scot. Mr. Gregory Clement Col. Adrian Scroope . Col. John Jones ▪ October 17. Col. Daniell Axtell , and Col. Francis Hacker , October 19 1660. The times of their Deaths , together with several Occasional Speeches , and Passages in their Imprisonment , till they came to the place of Execution ; Faithfully , and Impartially Collected for further Satisfaction . [ Mr. Cooke's Letter to a Friend . ] Folio 40. And so I D●scend to the Cause , for which I am in Bonds which is as good as ever it was , And I believe there is not a Saint that hath Ingaged with us , but will wish at the last Day that he had Sealed to the Truth of it with his Blood , if thereupon called ; for I am satisfied , that it is the most Noble and Glorious Cause that has been Agitated for God and Christ since the Apostolical Times , Being for Truth , Holiness , and Righteousness , for our Liberties , as Men ▪ and as Christians for removing all Yoa●s and Oppressions . ( and 41. ) It is such a Cause , that the Martyrs would come again from Heaven to suffer for it if they might : I look upon it as the most High Act of Justice that our Story can Parallel , ; &c. [ Not to trouble the Reader with all the Particulars mentioned in the Indictment ; Since the Rest are but more of the same in other words . ] L. Hide . What say you to this Book ? Brewster . I desire to ask Mr. Creek a few Questions ; Mr. Creek , How much of that in the Indictment did you Print ? Creek . The Jury may see if they please . L. Hide . Truly if he saies true , he saies he Printed no part of that with which you are charged , but the Title Page , he left off at folio 36. your charge is the Title , and beginning at fol. 40. Brewster . So that you see he Printed nothing for me that is in the Indictment . J. Keeling . Did you Print the Title ? Creeke . Yes my Lord. L. Hide . And you Printed the rest , by His , Calverts , and Chapmans Directions . Creeke . They delivered me the Copy together to Print . L. Hide . If you have any thing to say , speak to the Court , the Jury will hear you . Mr ▪ North. Pray my Lord , give me leave to aske Creeke one question ? There were two Impressions Printed , did not you Print more in one , then in the other ? Creeke I am upon my Oath , to the best of my Remembrance I Printed the same that I did before , for I had some of it standing , and so I had the same Sheets again . Mr. North. Had you no more ? Creeke . No , I had rather lesse . Brewster . That 's usuall , he that Prints the First , doth Print the same of the Second . L. Hide . He saies he did so ; what have you to say to the Charge ? Brewster . I conceive that part that I ordered the Printing of , is not included in the Indictment . L. Hide . Yes every part ; He sayes in both Impressions he Printed to the 36. Folio ; and all the rest was Printed by your Direction . Creeke . No my Lord , I Printed to the 36 fol. by his Direction , the rest was Printed else where . J. Keeling . Your Indictment was This , For Causing to be Printed this Book , called the Prayers , &c. And for selling and uttering of it ; For the Evidence , that you caused it to be Printed , he swears you directed some , and it is not likely you would Print half , and let the other half alone ; we leave that to the Jury , for your uttering that anon . L. Hide . There are these two particular Charges in the Indictment , that you must answer ; The First , is your causing it to be Printed ; and it is not essential , or of necessity that every particular that is in the Indictment be proved to be done by you ; You caused this Book to be Printed , with such a Title : That he swears he did for you , then let the Jury , or any man living Judge whether you did direct the Book to be wholly perfected , or by halfs : The second Charge is , that you Vttered them : You delivered five hundred of these to be stitched up , and disposed of them , so that you are in Effect both Printer and Publisher of the whole Book . Brewster He speaks of one part that I ordered , there is no more proof , and that was but to the 36. page ; he speaks also of some body else that was present with me ; and where they had the rest of the Copy Printed , he tells you he knows not . L. Hide . Have you any more to say ? Brewster Yes my Lord , Though he saies , I caused that part to be Printed , yet he doth not say , I did it maliciously , or w th any design against the Government . L. Hide . The thing speaks it self Brewster . Book-Sellers do not use to read what they sell . L. Hide You have forgot what he Swore ; You brought the Proof . Brewster . He did not swear that , he saies Mr. Calvert's Man , and sometimes others . L. Hide Ask him again . Creeke . I did Declare , that the proofs were sent for , and carried away and Read , sometimes by Mr. Calvert's Man , and others , and sometimes by his Servants , not by Himself , they were wrapt up and sent . L. Hide . For a man to pretend he did not know , when he being Master , sends for the proofes by his Servant ; for any man to suppose this is not the Masters Act ; ( nay and directing it to be done privately , ) you shall never find a man Guilty ; They were sold in his Shop . Brewster . The grand part of the Indictment lies that it was done Maliciously , and Seditiously , and then it saies Knowingly ; Though it be granted I did do it , and sell it , yet it does not follow that I did it Maliciously , and Seditiously ; I did it in my Trade , we do not use to read what we put to Print or Sell ; I say my Lord , selling of Books is our Trade , and for the bare Exercising of it , knowing nothing of evil in it , it came out in a time too , when there were no Licensers , or appointed rules ; so that what ever was done we are not accountable for , for we read very seldome more than the Title ; that some of the Jury knows , so that I hope I cannot be said to do it maliciously or knowingly . I can give testimony I am no person given to sedition , but have been ready to appear upon all occasions against it . L. Hide . Have you any more ? if you have , say it . Brewster . My Lord , They are the sayings of dying men , commonly printed without opposition . L. Hide . Never . Brewster . I can instance in many , The Bookseller only minds the getting of a penny ; That declares to the world , that as they lived such desperate lives , so they died ; so that it might shew to the world , the Justice in their punishment , and so I think it a benefit , far from Sedition ; It was done so long ago too , it was not done in private , it went commonly up and down the streets , almost as common as a Diurnal : it 's three years and a quarter ago , or thereabouts . J. Tirrel . You speak of your behaviour ▪ have you any testimony here ? Brewster . I do expect some Neighbours ; Maj. Gen. Brown knows me , Capt. Sheldon , Capt. Colchester , and others ; I can give a very good account as to my behaviour ever since . L. Hide . Say what you will , and call your Witnesses , and make as much speed as you can . J. Keeling . There is another Indictment against you , and while that is trying your Neighbours may come . Brewster . My Lord I shall desist for the present . Serj. Morton May it please your Lordship and you Gentlemen of the Jury ; I am of Council for the King against Tho Brewster , Bookseller ; that stands here Indicted for that he , contrary to the duty of his Allegiance which he owes to our Soveraign Lord the King , he did cause maliciously a seditious and scandalous Book to be printed ; wherein there are divers scandalous clauses contained that are in disparagement of the Kings Royal Prerogative , and against his Government , Crown and Dignitie ; and likewise that he has sold and uttered the same Books in contempt of his Majesties Laws . This is the effect of the Indictment ; it has been proved to you by four Witnesses , that for which he stands Indicted : First , that he did cause part of the Book to be Printed ; that 's clearly proved by Creek ; likewise , that he has sold , and uttered those Books in his Shop ; nay he confesses that he did , and saies they were sold openly , as a Diurnal , and therefore he thinks it was lawful for him to do it ; he has gone about to make a defence of this his seditious behaviour ; he tells you he did not print all the Book ; it is not said that he printed such and such a Letter of the Book , but that he caused such a Book to be printed ; and it is to be presumed , if he caused one part , he would cause the other , or otherwise it would be a Book of maimed sence and imperfect . Gentlemen , for the uttering , and selling of them , that himself confesses ; you have heard the excuses he hath made , whether you will not find him Guilty of this crime , that I must leave to you , and to the direction of the Court. L. Hide . You of the Jury , you see the Indictment is for causing a libellous and seditious Book to be printed , under such a Title , that is , The Speeches and Prayers , &c. It is for causing this , seditiously , factiously and wickedly to be printed : and for selling and publishing it abroad to the Kings people : For the matter of Evidence , you have heard it ; I will not repeat the particulars to you , only something to what he has said , that you may not be misled . First , He saies it does not appear , that he did it maliciously or knowingly , there are some things that you that are of the Jury are not to expect Evidence for , which it is impossible to know but by the Act it self : malice is conceived in the heart ; no man knows it unless he declares it . As in Murder ; I have malice to a man , no man knows it ; I meet this man , and kill him ; the Law calls this malice . If a man speak scandalous words against a man in his calling , or trade , he laies his action , Malice , though he cannot prove it but by the words themselves . If I say a Printer , or Stationer is an ignorant person , has no skill in his Trade , I would not have any man to deal with him , he understands not how to Set Letters , or the like : here is nothing of malice at all appears , yet if you bring your Action , you must lay it , Maliciously , it is the destroying your Trade , and you will have damages . I instance in this particular , that you may see there is malice , supposed to a particular private person in that slander , much more to the King , and the State. The thing it self , in causing a Book to be printed , that is so full of scandals and lies , to inveigle , misguide , and deceive the people , this is in construction of the Law , Malice ; though no malice appear further . The next is this ; factiously , seditiously , knowingly ; This carries sedition , as well as malice . Such a barbarous transcendent wretch , that murdered his Prince , without the least colour of Justice , to declare that he rejoyced in his bonds , and that the Martyrs would willingly come from Heaven to suffer for it : horrid blasphemy ! all the Saints that ingaged in it , to wish that they had sealed it with their blood ! what can you have more to incourage and incite the people to the killing of Kings , and murdering their lawful Prince ! This they publish , and say it was spoken publickly , let it be upon his own soul that did it ; for in case he did it , no man knew it but those that heard it : But to publish it all over England , ( 3000 , of the first Impression , and a second ) This is to fill all the Kings Subjects with the justification of that horrid murther ; I will be bold to say , Not so horrid a villany has been done upon the face of the earth , since the crucifying of our Saviour . To Print , and publish this , is Sedition . The next thing is your Trade . I have a Calling to use , and I may justifie the using of it , so long as I use it lawfully ; but that must not justifie me in all manner of wickedness against the King , and State. As if a Lawyer ( I will put it in my own Coat ) pleads a mans Cause , and against the King ; this is justifiable , he ought to plead for his Client , but he must plead as becomes him ; if a Lawyer in defence of his Client will speak Sedition , do you think he is free from being punished : so of a Printer ; if a Printer prints seditious and factious Books , he must look to himself ; that 's no part of his Calling , to poison the Kings people ; so though printing of a Book be lawful , he must use it as the Law appoints him , and not to incite the people to faction : Writing of Letters , you know it is common and lawful , but if I write Treasonable Letters , give notice to Rise , do such and such unlawful acts , I am to be punished for these Letters : A Printer he is a publick Agent , he is to do what he is able to answer , or else he must take what follows . He saies there was no Act against bim ; It is true , you see he is not Indicted upon the Statute , but at the Common Law , for an offence in the nature of a Libel . If I were a Printer and would compile a Pamphlet against a man , though not in Authority , and disparage him , this is the publishing of a Libel ; and an offence for which he ought to be Indicted , and punished by the Common Law , and he that prints that Libel against me as a publick person , or against me as Sir Robert Hide ; That Printer , and he that sets him at work must answer it , much more when against the King , and the State. Another thing is this , he talks to you of dying mens words ; if men will be so vile to be as wicked at their deaths , as they had been in their lives ; put the Case of that man on Saturday , convicted for printing a horrible villainous thing , if he will be so unchristian to himself , as to justifie this at his death , or to speak as bad as he had caused to be printed , is that a Justification to publish them , because they are the words of a dying man ! God forbid ; a Robber declares at the Gallows , it is for a Noble Cause , for taking a Purse upon the high-way , that it is an unjust Law to condemn to death for such Crimes : Shall any man publish this in Print , and not be lyable to be punished for it ? If any that were tryed here upon Saturday , shall vrlifie the Lord Mayor , or any of the Bench , traduce them for doing of justice , shall this go unpunished , if a man take it up and print it ? This I speak to let you see , this is without colour of Law ; He pretended he did it not knowingly ; I will not repeat the Evidence , He sent for them , had them stitched , caused them to be kept privately , ( not upon the Stall ) And observe , he tells you it was done long agoe ; it is but three years agoe , that they were as publickly sold as Diarnals , he sayes : I shall repeat no more , I know you are men of understanding , and of obedience to your King ; it is high time to take notice of this dispersing of Pamphlets , if therefore you do believe that he did cause it to be Printed , or published it , or both , he is guilty of the Misdemeanour ●aid in the Indictment ; ( and he hath a great kindness in that it is not made Capital ) If you do believe , that he did either cause it to be Printed , or Published , that 's enough to find him guilty of this Indictment . Cl. Hearken to the other Indictment , He stands Indicted in London , &c. and this is for causing to be Printed a certain Book , called the Phoenix , &c. publishing the same , [ the Indictment was wholly read ] To this Indictment he hath pleaded , not guilty ; so your Issue is to inquire whether he be guilty of this offence or not guilty . Mr. North , [ Opened the Indictment in manner as before . ] To this he hath pleaded not guilty , if the Charge of the Indictment be sufficiently proved , you are to find him guilty . Serj. Morton , May it please your Lordship , and you gentlemen of the Jury , here is another Bill of Indictment preferred against Tho. Brewster , it is that contrary to the duty of his Allegiance to his Soveraign Lord the King , and purposely to incite the people to Sedition , and to withdraw them from their natural Allegiance to the King , he hath caused to be imprinted , maliciously , falsly , and scandalously , a certain scandalous book entituled , The Phoenix , &c. And this he hath done to disturb the Peace of the Kingdom , and to withdraw the people from their Allegiance , and to the scandal of his Majesty and Government , he hath caused this book to be Printed , uttered , and sold , and this we take to be a great offence against the King , his Crown , and Dignity . Gentlemen , the dispersing of Seditious Books is of great danger to the Kingdom ; false Rumours they are the main incentives that stir up the people to Sedition and Rebellion , that raise discontentments among the people , and then presently they are up in Arms. Dispersing seditious Books is very near a kin to raising of Tumults , they are as like as Brother and Sister ; Raising of Tumults is the more Masculine , and Printing and Dispersing Seditious books , is the Feminine part of every Rebellion . But we shall produce our Witnesses ; We shall prove that this Tho. Brewster caused this book to be Printed , that when it was Printed , he did receive three hundred ; that these he caused to be stiched up ; that he uttered , and sold them , part in his own Shop , and part elsewhere . It being an offence of that great and dangerous consequence , which tends to the disturbance of the Peace of the Kingdom : I hope you will take it into your serious consideration , and if the matter stand proved against him , you will give him his due demerit . Creek , Thresher , Loft , and Bodvel sworn again . Mr , North. Creek , Tell my Lord and the Jury what you know of the printing of the book called The Phoenix . Creek . My Lord , it was in May , that Mr. Calvert , Brewster , and Chapman brought that book to me to Print . L. Ch. Ju. Hide . What book ? name it . Creek . The Phoenix , &c. It was printed for them three . All that I can say , is , that Mr. Brewsters part was delivered to me by his direction . L. Ch. Ju. Hide . Who paid you for printing of it ? Creek . Mr. Brewster paid for his part . J. Keeling . How many was his part ? Creek . His part of 2000 , that was 600 , and odd . L. Ch. Ju. Hide . These three men joyn'd to bear each man his share ? Creek . Yes , every man was to have his share . J. Keeling . Did he wish you to do it with privacy ? Creek . Yes , with expedition and privacy . Brewster . Was the Copy written , or printed ? Creek . It was all printed formerly , some in quarto , some in octavo , and might have been bought single in any place almost . L. Ch. Ju. Hide . What do you mean by all printed formerly ? Creek . My Lord , they were in several parcels printed , there was Mr. Calamy's Sermon , and Mr. Douglas his Sermon , and the rest . J. Keeling . How long agoe was it since they were brought to you to print ? Creek . It was in May , three years . Brewster . Did I order you how you should print them , or Mr. Calvert ? Did not you hear him say , that they had staid two hours for me at an Ale-house to be his Partner ? Creek . I did hear him say so . J. Keeling . What made you so loath to be their Partner , were they two hours perswading of you ? Creek . No , they waited two hours for him to be their Partner . Serj. Morton . Thresher , did Brewster deliver any of those books ●o you to stich up ! Thresher . Yes , and please you my Lord , and I had them by Mr. Brewsters order to ●old . Serj. Morton . How many ? Thresher . To the number of 2. or 300. Mr. North. Did he not enjoyn you privaey ? Thresher . Yes , I think he did . J. Keeling . VVhen they were bound , had you a Note to deliver those Books safely to any ▪ Thresher . Yes , from his own hand ▪ he desired me to go and give them to such and such Persons , Booksellers : said I , I shall hardly remember them ▪ he thereupon gave me a Note of their Names to whom I should deliver them ; I judge they were to be trusted more then others . Serj. Morton . Did you deliver them accordingly ? Thresher . Yes , I did . L. Ch. J. Hide . How many did you deliver in that manner ? Thresher . Two dozen and more . J. Keeling . If you will ask him any Questions , do . Brewster . Did I give you any order to deliver them to any particular Booksellers ? Thresher . Yes , you did , I believe Mr. Lestrange , and Mr. Williams ( one of the Jury ) can remember I shewed them the paper you wrote to that purpose . Mr. Williams . I did see the Note . Brewster . I do not remember I gave you any Order , they were all Common things before . J ▪ Keeling . You may ask him what Questions you will. Brewster . I shall ask him no more . Mr. North. Peter Bodvel , speak what you know concerning the selling or 〈◊〉 of the book called the Phenix , &c. Bodvel . I never knew of the Printing of them , I never knew my Master sell any of them , nor heard him give order for selling of them . J. Keeling . Did you sell any of them for him ? Bodvel . I think I did sell some . Serj. Morton . VVere they in the Shop to be sold ? Bodvel . Yes , they were . L. Ch. J. Hide . Were they in the Shop publickly , with the Title Page lying open upon the Stall as other books do , when they are newly out ▪ Bodvel . We seldom did so with bound books . J. Keeling . Where were the books found when they were seized ? Bodvel . I think they were in some of the upper Rooms . J. Keeling . Where were they found by the Oath you have taken ? Bodvel . That Mr. Lestrange can tell better then I , I did not see him find any of them . L. Ch. Ju. Hide . By the Oath you have taken , where was the place whence you were to fetch them , when you were to sell them ? Bodvel . In the Hall , the Room over the Shop . L. Ch. Ju. Hide . Were they put up privately ? Bodvel . They were so . J. Keeling . What private place was that ? Bodvel . It was a hole in the wall . J. Tirrel . By whose direction were they said there ? Bodvel . I know not , whether by his , or my Mistris . J. Keeling . Were not some found under the bed ? Bodvel . I heard that Mr. Le●●r●nge found some of the Titles under the bed . Serj. Mor. I think it is enough , what say you to it Friend ? L. Ch. Ju. Hide . Observe this , and answer it , it appears that you and two more , ( Calvert and Chapman ) did agree with Creek for Printing this book , ( several parcels drawn into one Volumn ) and you were to bear each of you a third part , and to have a third part of the books ; he swears you did both pay your part , and had your part of the books . These books were Printed before , & so they were common enough , and therefore you must needs know what was in them . The third full part was brought to you , and delivered by your appointment ; you gave a note how they should be disposed of ; and you owned them not in publick . ( your own soul told you they were not to be justified ) two dozen were delivered privately to particular persons , by your direction ; lay these things together , and now answer them ; For the Indictment is that you caused such a Book to be Printed and published . Brewster . In the first place , the Evidence does say , that Mr. Calvert did acknowledge when he gave him the Copy to Print , that he staid so long for me in order to be their Partner , he that was the Collector of it together : They were all printed before , and printed by License ; for the books I never read them ; we seldome read the books we sell , being they were before Printed , and with License sold single , ( as the Gentlemen of the Jury know ) I thought there was no Crime to print them all together : It was done in an Interval when there were no Licensers , we knew not where to go ; what has been Printed formerly , we took it for granted it might be Reprinted , till this late Act for Printing ; and this was done before this Act. J. Keeling . Have you any more to say ? Brewster . No my Lord , I shall leave it to the Jury , but my Lord , here are now some Neighbours to testifie that I am no such person as the Indictment sets forth , that I did Maliciously , and Seditiously , do such and such things . L. Ch. Ju. Hide . We will hear them , though I 'le tell you it will not much matter ; the Law sayes it is Malice . Capt. Sheldon Sworn . My Lord , all that I can say , is , he was ready at beat of Drum upon all occasions , what he has been guilty of by Printing or otherwise , I am a stranger to that , I know he was of civil behaviour and deportment amongst his Neighbours . J. Keeling . It is very ill that the King hath such trained Souldiers in the Band. Capt. Hanson , and others , offered to like purpose . L. Ch. Ju. Hide . If you have a thousand to this purpose only , what signifies it ? J. Keeling . Are you his Captain ? Capt. Sheldon . No my Lord , Capt. Bradshaw . L. Ch. Ju. Hide . He should be casheir'd the Band ; not but that he should be charged with Armes . I 'le tell you , do not mistake your self , the Testimony of your civil Behaviour , going to Church , appearing in the Train'd Bands , going to Pauls , being there at Common-Service , this is well ; but you are not charged for this , a man may do all this , and yet be a naughty man in printing abusive books , to the misleading of the Kings Subjects . If you have any thing to say as to that , I shall be glad to find you Innocent . Brewster . I have no more to say . L. Ch. Ju. Hide . Then you of the Jury , there are some things in this Indictment ( as in the other ) necessary to be stated to you , My Brothers and I have consulted here about it , the Indictment is for causing a Factious and Seditious book called the Phoenix , &c. with divers other things therein to be Printed . But pray let them see the Book , and compare it with the Indictment . Cl. [ Reads the Indictment , and first the Title ] The Phenix , or the Solemn League and Covenant . [ Edinburg , Printed in the Year of Covenant-Breaking ] A King abusing his Power , to the overthrow of Religion , Lawes , and Liberties , which are the very Fundamentals of this Contract and Covenant , may be controlled and opposed . And if he set himself to Overthrow all these by Armes , then they who have Power , as the Estates of a Land , may and ought to Resist by Armes ▪ because he doth by that Opposition break the very Bonds , and overthrow the Essentials of this Contract and Covenant . This may serve to Justifie the proceedings of this Kingdom against the late King , who in a Hostile way set himself to overthrow Religion , Parliaments , Lawes and Liberties . [ The rest is much at the same Rate , only now and then a spice of Blasphemy for the Credit of the Holy-League [ A greater Sin ( is the Breach of that Scotch Covenant , according to our Author , pag. 158. ) then a Sin against a Commandement or against an Ordinance , &c. ] L. Ch. Ju. Hide . You of the Jury , you see the Indictment agrees with the Book ; there 's a great deal of Mercy that this man hath not been Indicted of Treason ; for those very particulars you have heard , are as high Treason as can be . First , He doth declare , ` That the King abusing his ` Power , the people may resist and take up Armes against him ; that 's express Treason without any more ado : Then he tells you what a horrid thing it is to break that Solemn League and Covenant ; justifies the raising of Armes , and Rebellion against the late King , un-Throning , and Murdering of him . I tell you , that Solemn League and Covenant , was a most wicked and ungodly thing ; against the Law of God , and the Law of the Land : To have such Villanous stuff to be published , it is a great Mercy of the King , it had not been drawn higher ; You see the man is so far from acknowledging any Guilt , that he justifies the Fact. Brewster . No my Lord , I do not Justifie my self . L. Ch. Ju. Hide . Yes , you do ! The Printer Swears he was to go Share and Share like ; he had his part , he publishes them to some particular Friends ; I say he Justifies this . He tells you in his Defence , that it was commonly printed , that it was done by printed Copie ; and that done formerly by Licence ; and when things are printed by Licence , they do not expect or need any New , or second Licence ; they were commonly sold asunder , here they are only printed together : That he sayes is nothing . What is this but Justifying the printing of it ? Observe , Weigh , and see what kind of Defence here is . The Title , what is it ? The Phenix , or Solemn League and Covenant ; you all know it , and rue it ; When was it printed ? It was when the Wicked Rebels here could not Seduce sufficient numbers of the Kings Subjects to support their Rebellion , and then they Invite their Dear Brethren ( as they called them ) the Scots to Unite with them . The Scots were Cunning , they would not do it till they had entred into a Covenant ▪ in a League , and then they consent to Unite with the Rebels here ; This League and Covenant was indeed in defence of the King ▪ but how long ? so long as he defended them ( the Presbytery and Scotch Discipline ) when they had got this Good King into their hands , they put what terms upon him they pleased ; and then were these Seditious Sermons printed . Douglas his was printed in Scotland ; Was it Licensed here ? No , it was done there , and brought hither . Then for the other Sermon , by what Licence was that printed ? Observe the time when it was printed , was it not to set forward Rebellion ? to set up the Scotch Presbytery ? And this in 45. when they were in Arms against the King , after the King put himself upon his defence , and was at Oxford ; Do you tell me of the License of Rebels ? ) Then for your Justification ; Now ; when the King is so happily returned , now to publish these things a fresh to the people , that they might do the same again ! And I tell you once again ▪ It is mercy in the King that he was not Indicted of Treason . I shall leave it to you , you have had it fully proved . Clark. Set Simon Dover to the Bar [ and here the Indictment is read . ] Mr. North. [ Opens this Indictment as the rest . ] Serj. Morton . We have but two Witnesses , and they will prove the matter clearly ; there were two Impressions of this book , we will prove he had a share in both of them . Creek . [ Sworn again . ] I delivered before what I can say . J. Keeling . Look you , you must deliver all that evidence over again , because it concerns another person . Creek . I did say , and say still , that to the best of my memory , Mr. Dover did print part of that book , and that he and I did converse about it in the time it was doing , but I cannot swear it positively , because I cannot remember the time when , or the place where . Ju. Keeling . Did you change sheets with him ? Creek . With him , I cannot say , but some sheets were changed by our men . Serj. Morton . You say you think you had some discourse with him ; did not you speak about the danger of printing it ? Creek . We talked of making an end of it . Serj. Morton . Can you remember to what Letter you printed ? Creek . I have shewed the Gentlemen of the Jury . Ju. Keeling . Had you no discourse of the danger of it ? Creek . I thought it could not come to any thing , I did tell Sir R. Brown , ( then Lord Mayor ) that if they hanged twenty more , I thought I should print their Speeches . J. Keeling . You knew the contents of the book ? Creek . Yes I did . Ju. Keeling . Such men as you , the King and the Government hath a great interest in your Trade ; that you should think it lawful to print what a man sayes when he dies , and to scatter it abroad though never so bad , it s a great offence , I would not have it pass for so clear a thing . L. Ch. Ju. Hide . If you are of such Principles to print what you list , you are not fit to live in a civil place , for a Printer , or Bookseller to print any thing one against the other , is Actionable . L. Ch. Ju. Hide . Do you think the Press is open to print what you list ? Creek ▪ I did so then . L. Ch. Ju. Hide . I 'le deal plainly with you ; for this book , if you had had your due , you ought both to have been drawn hang'd and quarter'd . L. Ch. Ju. Hide . When did you give Mr. L'Estrange information of this matter ? Creek . Lately , when I was a Prisoner in Ludgate . Mr. Royston . [ One of the Jury . ] I desire to ask him one Question ▪ whether Mr. Creek saw this book a printing at Mr. Dovers house , or no ? Creek . No I did not . Serj. Morton . They changed sheets ▪ Thresher sworn . Thresher . This is all that I have to say , that the first night that Mr. Brewster sent for me to stitch these books , it was very late before we could get them ▪ I went that night to Mr. Dovers , and had some of the sheets , the rest at Mr. Creeks , I did not see him print any of them . Serj. Morton . What quantity was there of them ? Thresher ▪ I suppose there was two or three hundred sheets . Mr. North. Were they not of this book ? Thresher . Yes , of the Speeches . Mr. North. Where were they delivered ? Thresher . In the lower room , I suppose some of them were hanging upon lines before I had them . L. Ch. Ju. Hide . What say you to it ? Dover . I desire to ask him some Questions . I do say , I never saw the man before , I would ask whether ever he saw me before in his life ? Thresher . Not before that , I was never in his house buy that night ▪ s by this token I saw you , and you me ; when I came for the sheets , you asked Mr. Brewster whether he and Mr. Calvert were agreed , or else you would not deliver the sheets . Dover . I desire to know what time and place ; I am charged in the Indictment on a day and place . L. Ch. Ju. Hide ▪ That 's not very material . Dover . He fixes nothing on me ▪ L. Ch. Ju. Hide . That the Jury can best tell ; have you any more questions ? Dover . No my Lord. [ The Indictment and Books were Compared . ] Dover . My Lord , there is no Person swears that I Printed it , or part of it ; Nothing fixed upon me . L. C. J. Hide . The first man swears that you set it to Printing . Creek . I do not swear it positively , I never saw him Print a sheet , it was the report of the Town that he did it . L. Ch. Ju. Hide . You printed it : for whom ? Creek . For Brewster , Calvers , and Chapman . L. Ch. J. Hide . But you say that you and he did converse about it when it was Printing . Creek . I did say to the best of my memory , we did . L. Ch. J. Hide . By the Oath you have taken , who did you change sheets with ? Creek . I cannot say , I did change any with him ; I say that some sheets were changed by my men , and they told me they had them of his men . Dover . Where are those men that changed the sheets , which of my men were they ? J. Keeling . Look you Dover , you are indicted for causing to be Printed this wicked Book , and for publishing and Vending of it ; You are a Printer by your Trade , as well as this man that comes against you , he says he did not see you Print it , but he took it and believed that you Printed it ; I tell you how far that weighs ; You are a Printer by Trade , and comes the other and desires the sheets , you would not deliver them unless Mr. Brewster , and Mr. Calvert were agreed ; How come the sheets to your house , being a Printer , and yet you not print it ? Answer that , Dover . I shall my Lord , it is no consequence at all ; Admit I had these sheets , it is no consequence at all that I printed them ; For Printers and Booksellers usually have books they did not print themselves . L. Ch. Ju. Hide . Thresher , by the Oath that you have taken , did you see those sheets hang ▪ upon the line in his house ? Thresher . My Lord , I judged these had lately hung up , and I saw other sheets hanging there , and I knew nothing to the contrary , but that those that hung upon the line were the same with these . L. Ch. J. Hide . Here are sheets upon the lines , you delivered him to sold part of those on the lines : what would you have more plain ! You would not deliver them if they were not agreed ; then they were agreed , and you delivered them . Dover . I say this , I look upon the Witness to be altogether invalid , he is a person of no good repute . L. Ch. Ju. Hide . A better man than you , for ought appears ; you are indicted for a foul offence , so is not he ? Dover . I am not the man you take me to be . L. Ch. Ju. Hide . You shall have Evidence if you will , that you are at work at this time , upon as bad as this . Dover . If it be a crime , I am sorry for is . Mr. Lestrange sworn . Mr. Lestrange . Shall I speak to the whole matter , or only to the particular you last mentioned ? L. Ch. Ju. Hide . Say your knowledge . Mr. Lestrange . When I came to his house , which was about the middle of October , to search , I found at that present a little Unlicenced Quaking book , and in his pocket the Libel that was thrown up and down the Town , called , Murder will out , ready printed . L. Ch. Ju. Hide . Which was a Villanous thing and scattered at York . Mr. L'Estrange . Since that , I was at his house to compare a Flower , which I found in the Panther ( a dangerous Pamphlet ) that Flower , that is , the very same border , I found in his house , the same mixture of Letter , great and small in the same Case , and I took a Copy off the Press : I found over and above , this Letter [ producing the Letter ] dated the 7th of February , 1663 and directed , For my dear and loving Wife , J. Dover . Is it your Lordships pleasure , I shall read it all ? L. Ch. Ju. Hide . If it be touching the printing of things you found , do . Mr. L'Estrange . [ Reads it ] I would fai● see my Sister Mary , therefore since Sister Hobbs will not come , take her Order , and instead of her Name , put in Sister Marys , it will never be Questioned here ; However , do it as wisely , and handsomly as you can , &c. [ And thei● in a P. S. ] You must either get Tom Porter , or some very trusty Friend ( possibly ● . D. may help you ) to get for you a safe and convenient Room to dry books in , as soon as possibly you can . [ And again ] Let me know what you intend to do with the two sheets and half , I will have it published when I am certain I shall be tryed . L. Ch. Ju. Hide . Let the Jury see now , whether you are the man you would be thought . Dover . I desire to know whether my name be to that letter . Mr. L'Estrange . No it is nor . L. Ch. Ju. Hide . Where did you receive or find this Letter ? Mr. L'Estrange . My Lord , I found it about his Wife . L. Ch. Ju. Hide . Let the Jury judge if this come from you or no. J. Keeling . You of the Jury , you must understand this , that what is said now , is only upon his Reputation , not to the point in question at all ; that matter rests upon it's own bottom . L. Ch. Ju. Hide . I 'le deal plainly with you , Had he not stood upon such terms , I should not have spoke of this ; but when a man will be thus bold and confident , I thought it proper to let you see how he continues now in the Goal . Dover . I do not vindicate my self in it , but I speak against the witness , I do conceive that the witness does not fix any thing upon me . L. Ch. Ju. Hide . Have you any thing else to say to the Indictment ? Dover . I am Indicted as a Malicious and Factions man , the witnesses sayes no such thing . L. Ch. Ju. Hide . You are not Indicted so , but that you have Maliciously , and Factiously caused to be Printed such a Seditious Book , not your Person , but the Action . Dover . There is nothing of that proved ; admit I was guilty of it , it was done when there was no Act or Law in being touching Printing . The witnesses do not swear positively that I did do it ; one sayes , he did not see me , the other , that he only believed it ; that he did see some sheets upon the line , and they were the same for ought he knew ; Does not remember the time or place of our discourse , I do not know that ever I had half an hours discourse with him in my life : I never had any meeting with him about any such matter , nor had any converse with him . The Title of the book sayes , [ Faithfully and Impartially collected for further satisfaction ; ] so that it cannot be interpreted maliciously ; it 's a Maxime in Law , that the best interpretations are to be put upon the words of the Indictment , in favour of the prisoner at the barr ; and I hope this Honourable Bench and the Jury will mind that ; I am a Printer by trade , what I did was for my livelyhood ; the Scripture sayes , He is worse than an Infidel that takes not care for his Family : I speak not this to justifie any thing against his Majesty or his Government ; through my ignorance I may possibly transgress , if I have done any such thing , I am sorry for it , I hope I shall be more careful for the future : The other part of the Indictment is for selling of them ; no man Swears that I sold one book of them ; Mr. Creek saies , that some of his men told him , that he had some of those sheets from some of my folkes , but of whom he does not say : That I did meddle with them , knowing them to be scandalous , I hope there is nothing proved of that nature ; there being then no Law , I humbly hope there was no Transgression . L. Ch. Ju. Hide . Have you done ? Dover . I humbly desire your Honours and this Jury , to take notice of what I have said . L. Ch. Ju. Hide . You of the Jury , I will not spend time ( it is too late ) in repeating the Evidence , you have heard the Evidence particularly , and his answer ; he doth in part make the same answer with his fellowes ; which was , that it is his Trade : It 's true , no doubt but he ought to maintaine his Wise and Children , by his lawful Calling ; but if a Thief should tell you that he maintained his Wife by Stealing , is that lawful ? Printing books lawfully , no man will call him to account for it ; but if he prints that that is abusive to the King and his Government , that 's no part of his trade , and his trade will not bear him out in it : He is charged for Printing and publishing of these scandalous books , that he did it Knowingly , Maliciously , Falsly , Factiously , and Seditiously ; I told you , that although all these things be not proved , yet if he did it , the Law calls it Malice , Faction , and Sedition ; Consider the circumstances , you see it is done in the dark ; the sheets delivered at his house , and discourse about delivery of them , he would not deliver them unless Brewster and Calvert were agreed ; I leave the Evidence to you , in this case , pregnant strong undeniable Circumstances , are good Evidences : Though a man doth not come and tell you , he declared to him he knew what was contained in this book , yet if there be sufficient Evidence to satisfie you in your Consciences , that he knew what was in it , and was privy to the Printing and publishing of it ; there 's enough for you to find the Indictment . You are to weigh circumstances , as well as pregnant full proof , in cases of this nature . Clark. Set Nathan Brooks to the Bar ; You of the Jury , you shall understand that he stands Indicted , &c. Reads the Indictment . Mr. North , Afterwards opened the Indictment . Serj. Morton . This man , we shall only prove him guilty of stitching , and dispersing the said books . Thresher [ Sworn ] This man I have not seen these three Years . Serj. Morton . Did he set you to work in Stitching those books ? Thresher . He brought none to me that I can remember ; but by Mr. Prewsters order I delivered about 200. or there . abouts , and carried them to his house in St. Martins , and he took them at the Stair-foot , and paid me for stitching of them in blew paper . Serj. Morton . Who furnished you with blew paper ? Tresher . I went by Mr. Erensters order to a Stationer in Breadstreet , and received some . Brooks . I desire to know whether in those books he said he delivered me , there were those passages in the Indictment . Thresher . I know not ; they were the Speeches and Prayers that I delivered you . Brooks . How did you deliver them to me ? Thresher . They were Stitcht , and I tyed them up with a piece of packthread , and carried them to him ; he received them himself , and came afterwards to an Ale-house , and gave me a Flagon of Beer ; he knew what they were , for some being Imperfect , he said Mr. Brewster must make them good ; and Mr. Brewster gave order , if he came for them , they should be delivered him . Brooks . Did you know there were those passages in them ? Thresher . No not I. Brooks . I knew only the Title of it . L. Ch. Ju. Hide . Let there be what there will in it , if you knew the Title , look you to it ; have you any thing else to ask ? Brooks . No my Lord. Henry Mortlock Sworn . Serj. Morton . Mr. Mortlock , How many of those books did you receive of this Nathan Brooks ? Mortlock . About fourty or fifty . Serj. Morton What talk had you about receiving them ? Mortlack . I do not remember any discourse . Serj. Morton . Where did you receive them ? Mortlock . I am not certain , whether in my shop , or no. L. Ch. Ju. Hide . Were they open ? Mortlock . They were tyed up . L. Ch. Ju. Hide . Did you speak for them ? Mortlock . I cannot tell , he brought them to me . L. Ch. Ju. Hide . How came he to bring them to you ? Mortlock . May be I might speak for them , I paid him for them . L. Ch. Ju. Hide . You and he knew what book it was ? Mortlock . I think we did . L. Ch. Ju. Hide . Did you not open them ? They might have been the Devil of Edmonton , for ought you knew . Did you open them afterward , and did they appear to be this book ? Mortlock . Yes . Mr. L' Estrange sworn . Mr. L' Estrange . I came to the house of Nathan Brooks , about October last , and knocking at the door , they made a difficulty to let me in ; At last seeing not how to avoid it , Brooks opened the Door ; I asked him , what he was ? He told me , he was the Master of the house . By and by comes one that lodged in the house , and throws down this book [ shewing the book ] in the Kitchin , with this Expression ; I le not be hang'd ( says he ) for ne're a Rogue of you all ; Do you hide your books in my Chamber ? This book had the Speeches in it , with other Schismatical Treatises . After this I searched the next house , and there I found more difficulty to get in ; but after a long stay , I saw the second Floor in a blaze , and then with a Smiths Sledge , I endeavoured to force the door ; At length , the fire was put out , and one comes down and opens the door ; I went in , and up Staires where I found about 200. of the Prelatick Preachers , and certain Notes of Nathan Brooks , wherein he mentions the delivery of several of these Speeches , and other Sedicious Pamphlets . There is one particular , wherein he records , that Thomas Brewster did in the presence of Captain Hanson , undertake to bear his charges of imprisoment . This Nathan Brooks having been formerly imprisoned for a crime , wherein Browster was to bear him out . L. Ch. J. Hide . What was it that burnt above ? Mr. L' Estrange . My Lord , they had burnt I suppose , some of the Prelatick Preachers , ( a desperate book ) I found one bundle untied , and I suppose ( as the man told me after ) that it was a part of that which was burnt . L. Ch. Ju. Hide . You say this was in the next house to Brookes ; what had Brooks to do there , had he conveyed those books thither ▪ Mr. L'Estrange . The owner of the house said , he knew nothing of them ; but a man and his wife lodging in the Chamber where the fire was , said that Nathan Brooks had delivered with his own hands to them , those parcel of books that were there found . L. Ch. Ju. Hide . You hear what he says ; that one of your Guests came down , said , he would not be hanged for ne're a Rogue of you all ; Throws down the book — Brooks . What 's that tome ; if a man have a book in his house , and throw it down , and say so , doth that concern me ? He did not bring it out of my Chamber . One Mercer sworn . Mercer . My Lord , [ having the book in his hand ] this is the book that I did find in a Room brought up by Nathan Brooks , and I brought it down ; I had it in a Room where two boyes and my sister lay . He came first and knockt at our Chamber door ; said I , Who is there ? sayes he , A Friend , Who are you ? Brookes your Landlord , saies he , pray you open the door , and lay up this book for me . No said I , if you were my Father , or Brother , I will not receive it , I will not meddle or make with you . After I had denied the book , he flings it into the next Room . L. Ch. Ju. Hide . How came you by the book ? Mercer . After Mr. Lestrange had inquired there for books , I knew nothing ; but my Wife called to my Sister , and asked her if she heard Mr. Brooks in the Boom ; she said Yes , and he had left a book with her : Having notice , I went up stairs , took the book , and brought it down presently . Brooks . Is that the book ? the very individual book that I brought up there ? L. Ch. Ju. Hide . He swears this , that you knocked , and prayed him to take in a book ; he refused it . You went up to the next Chamber , and there you left it ; and his Wife asking afterwards if you had been there ; his Sister said , Yes , you had left a book , he brought it down , and this appears to be the very Individual book , nothing can be more clear . Mercers Wife Sworn . That morning they knocked at Brooks his door , we were a bed , I heard a noise of Theeves ; upon that I being awake , & my Husband asleep , I waked him , and desired him to go to the Window ; he asked who was there ? one said to him rise and open the Door ; said my Husband I am but a Lodger , let my Landlord open it if he will. Who is your Landlord ? Mr. Brook's , That 's the man I look for , sayes the other ; so with that after some time Mr. Brooks went down and opened the door . Mr. Lestrange coming up to my Husband , sayes he , Are you sure there is nothing in your Rooms ? There is nothing said he . When my Husband went down , I called to my Sister ; said I , Did you hear Mr. Brooks there ? Yes , said she , he has left a book here : said I , Do you know what 's in it ? it may bring us all into Trouble . And my Husband having confidently denyed any such thing , fearing he might be troubled , I called him up , and told him of it ; said my Husband , I 'le call up the Gentleman , and give it him , no said I , go take the book and carry it him . Mercers Sister Sworn . Thomazin Mercer . It is very true that that is the very book I received from Mr. Brooks . L. C. J. Hide . Now the individual book is brought to light . Brooks . What was the Title of it ? T. Mercer . I know not , but there was the Speeches of the ten men that were executed . Brooks . Did you see that book , that very book ? T. Mercer . Yes . One Mr. Merridale sworn . Mr. Merridale . My Lord , this very book did Mercer bring down , told us , He would be hang'd for never a Rogue of them all ; did he think to lay his books at my door ? I know this is the very book , I took notice of the Picture of Sir Hen Vane in it ; and he there owned it . Mercer . I can tell that he owned it , and said , it was brought to him to be bound . L. Ch. Ju. Hide . Here are two hundred of these books are delivered to you to sell , fifty you deliver to another ; When Mr. L' Estrange comes to search , you open not your doors , when you see you could not stay longer , you run up to deliver it to Mercer your guest , he would not receive it ; you deliver it to his Sister , shee keeps it in her hands ; when her Husband had denyed books to be there , and his Wife understanding afterwards you had left it , she was afraid of her Husband for denying it , calls him , and gives him the book , and then he said , He would be hang'd for never a Rogue of you all ; throws down the book , and that was the very book the received from you , and your self did own it and confess it . Brooks . As for Mr. L' Estrange , it is not so ; he sayes , when first he knocked at the door , I did not hear him , afterwards I called out who 's there , said one , Which is Mr. Brooks ? said I , here , I told them if they would be civil , I would open the door , give me but leave to put on my Breeches ; I went and opened it ; He doth not swear positively they are my books . My Lord , This Mercer was a lodger in my house ; I have often desired him to pay his Rent , and since I have been taken , I have sent several messengers ; I told him I would seize his goods , and thereupon he speaks against me maliciously . I desire you to consider , I being only a workman , how can I be guilty of Sedition and Scandalous things ? I never printed any thing , I am only a Book-binder , that 's my Trade : I hope you will consider that , I am only a bare workman ▪ My Lord , I desire when they go out , that some body may stand at the door , that no body may go into the Jury . L. Ch. Ju. Hide . We will take care of that ; Have you any more to say ? Brooks . No my Lord. L. Ch. Ju. Hide . You of the Jury , you have heard so much of the other Indictments of the same nature , I need not say much to this . That which he speaks touching his Trade , I must repeat the same as before ; he is not questioned for using , but abusing of his Trade , for publishing and despersing Sedicious and Scandalous Books , printing and publishing , but the evidence is only for publishing . If you be satisfied that he published it , that 's the Crime ; Printing alone is not enough , for if a man print a book to make a fire on , that 's no offence , it is the publishing of it which is the Crime ; You have heard the evidence , how far forth it is proved , two hundred delivered to him , fifty by him delivered to another ; this book you see his own Conscience tells him what it was ▪ when Mr. L'Estrange came , he would have slipt it into his Guests Chamber , he refused it ; then he carries it to another , lay your evidence together , if you find him guilty of the publishing , it is enough . Jury . We desire to know upon what Statute Law this Indictment is grounded ? L. Ch. Ju. Hide . Upon none , but it is an offence at common Law , I told you so at first . The Jury went forth , and after near an hours consultation returned to the Court , and took their places . Cl. Are you all agreed of your Verdict ? Jury . Yes . Cl. Who shall say for you ? Jury . The Foreman . Cl. Set up the Prisoners to the Bar , how say you , is Tho. Brewster guilty of the Offence whereof he stands Indicted , for printing the Sedicious book called The Speeches , &c. or not guilty ? Foreman . Guilty of selling and uttering the said books . Cl. What say you , is he guilty of the Offence of printing and publishing the book called The Phenix , &c. or not guilty ? Foreman . Guilty of publishing it . Cl. How say you , is Simon Dover guilty of the Offence for printing and publishing The Speeches , &c. or not guilty ? Foreman . Guilty . Cl. How say you , is Nathan Brooks guilty of the Offence for printing and selling the said book ? Foreman . Guilty of selling it . Cl. Hearken to your Verdicts as the Court hath Recorded them ; You say , that &c. and so you say all ? Jury ▪ Yes . Mr. North. My Lord , we humbly pray Sentence against the Prisoners . L. Ch. Ju. Hide . You three , Tho. Brewster , Simon Dover , and Nathan Brooks ; you have been severally Indicted for a Hainous and great Offence ; Brewster , you have been Indicted for two several books , as full of Villany , and Slander , and Repreach , to the King and Government , as possibly can be : and I will tell you all three , It is the Kings great mercy you have not been Indicted Capitally ; for every one of those books are fill'd with Treason , and you for Publishing of them , by strictness of Law have for feited your Lives , and All to the King ; It is his Clemency towards you . You may see the Kings Purpose ; He desires to Reform , not to Ruine his Subjects : The Press is grown so common , and men take the boldness to Print what ever is brought to them , let it concern whom it will ; it is high time Examples be made . 1. I must let you and all men know , by the course of the Common Law , before this new Act was made , for a Printer , or any other , under pretence of Printing , to Publish that which is a Reproach to the King , to the State , to his Government , to the Church , nay , to a Particular person , it is Punishable as a Misdemeanour . He must not say , He knew not what was in it ; that is no Answer in Law. I speak this , because I would have men avoid this for time to come , and not think to shelter themselves under such a Pretence . I will not spend time in discoursing of the nature of the Offence , it hath been declared already ; it is so High , that truly the highest Punishment that by Law may be justly inflicted , is due to you . But Tho Brewster , your Offence is double ; therefore the Judgement of the Court is , That You shall pay to the King for these Offences committed , 100. Marks ; And for you ( the other two ) Simon Dover , and Nathan Brooks , You shall pay either of you , a Fine of 40 Marks to the King. You shall , either of you , severally stand upon the Pillory , from Eleven to One of the Clock in one place at the Exchange , and another day ( the same space of time ) in Smithfield ; and you shall have a Paper set over your Ha●● , declaring your Offence , For Printing , Publishing , Scandalous , ' Treasonable , and Factious Books against the King and State. You shall be committed til the next Gaol-Delivery , without Bayl , and then you shall make an Open Confession , and Acknowledgement of you Offences , in such words as shall be Directed you ; and afterwards , You shall remain Prisoners during the Kings Pleasure ; and when you are Discharged , you shall put in good Security , by Recognizance , your selves 400l . a peece , and two Securities , each of you , of ●00l . a peece , not to Print or Publish any Books , but such as shall be allowed of : And this is the Judgement of the Court. IN the Interval , betwixt the Condemnation and Execution of John Twyn , diverse Applications were made to him , in order both to his Temporal and Eternal Good ; and in particular , Mr. Weldon , the Ordinary of Newgate , spent much time and pains upon him , to convince him of that horrid Crime , for which he was to Suffer ; Particularly pressing him to a Confession both of his Offence , and of the Author of that Treasonable Piece , for which he was to Die. His Answer was , That it was not his Principle to betray the Au●hour ; but it belong'd to others : Whereupon Mr. Ordinary demanded of him , What it was , that could prevail with him , to undertake the Printing of it ? He said , He was a Poor man , that he had Received 40s . and the Promise of a Larger Summe , whereupon he undertooke it ; but who it was that made him that Promise , he would not'discover . Mr. Ordinary did likewise further urge him to a Confession of the Author , upon a Confidence , that such a Discovery might save his Life . To which he Replyed , that he neither could do it , not did believe himself obliged to 〈◊〉 〈◊〉 he could ; for better ( sayes he ) one suffer , then many . Being pressed to receive the blessed Sacrament , he return'd , that he was not free to do it ; He was against receiving according to the Forms of this Church ; and he hoped , he might do well enough without it ; and in this temper he continued till he came to the Place of Execution ; Where going up the Ladder , Mr. Sheriff told him , that if he had any thing to say , he should remember the cautions he had given him . Twyn . I suppose this appearance of people doth expect that I should say something as to the matter I come here for . It is true , I come here Condemn'd as a Traytor , for printing a book , taken to be , and owned to be , and judged to be , Scandalous and Seditious . Sir R. Ford. And Treasonable , put that in too . Twyn . For my own part , I can say this , I knew it not to be so , till I came to the Bar to be Tryed ; I was surprized in the doing of it , both in the beginning , and at last , I was clear and free in my own thoughts as to intend any Sedition . Sir R. Ford. I would not willingly interrupt a dying man ; I told you before that you must not declare any thing in justification , or mitigation , of so soul a Crime ; but if you had any thing to say that was for the disburthening of your own Conscience , or to give any good Admonitions to the people to beware of falling into the like Crime , you should be patiently heard : but I wonder you should go about to justifie your self in this , when you did confess both to my brother here , and my self , after Sentence , that That which was passed upon you , was just , and deserved . Twyn . I do not say otherwise of it , but that it was just ; but as to my ignorance of the matter of intending or imagining to foment and contrive any such thing tending to such ends , but barely for getting a little mony for my Family ; I was as clear as the Child unborn of any other design knowingly , of any such thing , I do look upon it as a Surprizal ; First , I was Surprized in this matter , by reason of that dangerous sickness , and weakness I was in when it was brought ▪ I received it with my own hands , but it was wrapt up in wast paper , and so I delivered is to my servant , he went on with it ▪ and two or three dayes after , it was taken from me by those that came to search my house , who themselves told me they came upon information ; so that it was a matter I was surprized with when it was brought in , by reason of my sickness and weakness , being unable to over look it : And likewise as soon as it was brought in , the third day I was discovered in it , by some way of information ; and whether those that were the senders of it in , might not be the discoverers , I know not ; some discovery was made by by the confession of those that searched my house they came by information , not by chance : then when they had taken me , I did ingeniously acknowledge and confess who I had it of ; and yet for all this , the searching after those persons concern'd was neglected that whole day ; they were at home , and easie to be taken , I could prove it . Sir R. Ford. Mr. Twyn , give me leave to tell you once more , that I am heartily sorry you have given me the occasion to interrupt you a second time ; All these things you pleaded at the Bar , and said as much as you could ; the Wisdom and Justice of the Bench did not think this to be a sufficient excuse of that Treason you are found guilty of it ; I would ask to what end this discourse tends ; tell me your end ? Twyn . My end is this , and it please your Worship , to shew how ignorant and unacquainted I was with the nature of the thing ; and how far I was in my Conscience , from intending that Treason . Sir R. Ford. You say you were surprized , and that you knew not the Treason ; Was it not clearly and plainly ( by your own servant ) proved that you composed some part of it , and printed it your self , and corrected it ; You understood English , or else you could not Correct it ; if you understood English , or sense , you could not be ignorant that it was a Horrid piece of Treason , such as no honest man ought to see and conceal one half hour . Therefore do not justifie your self , it serves not to any purpose here , or in the world to come ; if you are not guilty of the malice , you have the more easie access to 〈◊〉 hereafter ; but that will not help you here on earth ; pray spend that little time you have to some better purpose then this ; if you have any thing to say that may become a modest man to say , we are willing to hear it ▪ if you can remember any person that assisted you in Correcting it , or otherwise were concerned in it , say it . Twyn . No person assisted me , I Corrected it not , it was carried out of my house to Correct , and brought in Corrected . Sir. R. Ford. You shall not say that you are denied that Christian Liberty a dying man ought to have ▪ We are not to suffer any reflections on this business ; You had a fair tryal , I say we would not deprive you your Liberty of speaking , but do not abuse that Liberty that is given you , by spending your time impertinently , and fruitlesly , but if you have any thing further to offer to God , which is more for your good , go to that . Twyn . I shall forbear to insist any further as to the Narration of that matter , I shall be very unwilling and tender of reflecting any thing upon the King , or the Government , or give offence to your Worships , any way . Sir R. Ford. Nothing but that , shall offend us . Twyn . I shall go to prayer . Sir R. Ford. Do , do , we will joyn with you , and pray for you . He continued in private Prayer on the Ladder some time . Sir R. Ford. Executioner , do not turn him off , till he has given you a sign . Mr. Ordinary of Newgate . Mr. Twyn , give a signe to the Executioner , when you have done ▪ You must not throw yourself off , you will be your own Executioner in that . Twyn ▪ Executioner , when I give you the sign , by pulling you by the Shoo● , then turn me off . Executioner . I will ▪ I will , the Lord bless thy poor soul . Afterwards the Executioner comming down , Mr. Twyn told him the Signe should be by Moving his Foot. Twyn . O Lord hear the Prayer of thy poor Servant , receive me into thy Merry ▪ Lord in thee ▪ I believe receive my spirit ; Lord Jesus ▪ Let my Prayers be acceptable in thy ●ights O Lord my strength , and my Redeemer ; O Lord ▪ I beseech thee receive me into the Armes of thy mercy , let me have an inheritance with thee , to live with thee for ever , and then come Lord Jesus come quickly . Then giving the Signe , the Executioner did his Office , and being cut Down , his Head was severed from his Body , and his body Divided into four Quarters , which are to be Disposed of as the King shall Assigne ▪ Since which time ▪ his Head is placed over Ludgate , and his Quarters upon Aldersgate , and other Gates of the City . It will be here Convenient , to make Two Observations upon the Words of the Prisoner . FIrst , He sayes , That the Proofs were sent out of his House to be Corrected , and brought back again Corrected , and so not Corrected by himself : Which is not onely contrary to what he formerly Owned , as was made out by several Proofs at his Tryal , concerning his own Correcting of it ; but to his solemn Declaration at the Bar , avowing that he knew nothing more of the Business then what he There delivered : For , supposing such a Confession , the next Question would Infallibly have been , To whom was it carried ? Or , Who Corrected it ? as the readiest way to the Discovery of the Author . Secondly , He sayes , That the Persons concerned , ( meaning Calvert , and her Maid ) were neglected that whole day , being at Home , and easie to be taken , which is Disproved , both by his own Servant , and Mrs. Calvert's : And likewise proved on the other side , That if he himself would have ordered his Apprentice to have looked after the Maid , ( as he Promised , and was Directed ) she had been Secured that very morning : The Fellow meeting her in St. Bartholomews-Close , within a quarter of an hour after his Master was carried away ; not knowing that she had any concern in the Business . As to the Mistress her self , she is at Present under Custody . FINIS . 
A85393	----	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. 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. Goodwin, John, 1594?-1665. This text is an enriched version of the TCP digital transcription A85393 of text R202307 in the English Short Title Catalog (Thomason E821_18). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 220 KB of XML-encoded text transcribed from 48 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85393 Wing G1167 Thomason E821_18 ESTC R202307 99862642 99862642 114808 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85393) Transcribed from: (Early English Books Online ; image set 114808) Images scanned from microfilm: (Thomason Tracts ; 125:E821[18]) 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. 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. Goodwin, John, 1594?-1665. Caryl, Joseph, 1602-1673. [10], 84 p. Printed for the author, and are to be sold by H. Cripps, and L.Ll. in Popes head Alley., London, : 1654. [i.e. 1655] One of a series in a controversy over the publication of seditious or blasphemous works. Includes a letter from Goodwin to the so-called "Six booksellers" and their answer, with Goodwin's responses to it interspersed. Annotations on Thomason copy: "Jan: 5th";"Jan 5:". Reproduction of the original in the British Library. eng Second beacon fired -- Early works to 1800. Prohibited books -- England -- Early works to 1800. Press law -- Great Britain -- Early works to 1800. Freedom of the press -- Early works to 1800. A85393 R202307 (Thomason E821_18). civilwar no A fresh discovery of the high-Presbyterian spirit. Or The quenching of the second beacon fired.: Declaring I. The un-Christian dealings of Goodwin, John 1655 40230 56 55 0 0 0 0 28 C The rate of 28 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-09 Apex CoVantage Keyed and coded from ProQuest page images 2008-02 John Latta Sampled and proofread 2008-02 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion 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 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 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 ( 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 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 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 a : and Jerom's advice was , that no man should sit still under a suspition , or charge , of Heresie b . Besides , this consideration , that by how much a further and fuller discovery is made of the folly , or madness , ( as the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 From my Study . Decem. 12. 1654. 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 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 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 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 Beacon-firers 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 and 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 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 anywhere characterized , or declared what qualifications are requisite and meet , to be found in such persons , who shall bee set over the Press 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 Common-wealth , 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 Common-wealth , 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 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 , 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 . 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 knoweth 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 . 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 . 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 . From my Study in Swan Alley in Colemanstreet London , Nov. 9. 1654. 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 , OVr 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 SVCH ( 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 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 , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 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 SVCH , 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 , any assurance , and any such assurance ; yet did it cost many thousand men their lives a : But besides the little word SVCH , you omit many others in your said Transcription , 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 , SVCH , 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 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 repentance 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 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 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 anywhere 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 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 SVCH Apostate Saints , ( You remember the word SVCH , 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 upon better tearms then all your Letter besides . Onely I cannot but wonder a little , that YOV should talke : of SVCH 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 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 . 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 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 . a 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 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 hand to any such proof , though you ( after your manner ) diabolize me so to have done . That which I have anywhere 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 . a 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 . b 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 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 , 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 ) 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 , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which one of our society who understands Greek ( d ) saith is a fighting against Peace , as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( 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 . ( 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 , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 , 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 : [ 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 . ( 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 . ( 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 , 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 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 VNPROPERLY : yet it is well known what we mean a [ 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 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 ; 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 SVCH , 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 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 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 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 go-by , 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 a . 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 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 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 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 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 a . 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 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 anywhere 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 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 a 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 flattery , 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 right-down ) 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 anywhere 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 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 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 Common-wealth : 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 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 Common-wealth 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 Common-wealth , 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 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 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 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 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 . Vpon this account no law must be made , against Theft , Murther , or Adultery , lest all these notorious 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 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 . ( 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 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 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 SVCH , 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 , 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 24th . 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 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 ) 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 PROVDLY ? 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 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 . ( a 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 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 . ( 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 a 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 CAVSE 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 VPON 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 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 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 . 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 extraordinary ▪ way given sentence from Heaven on his side , by permitting either the Printer , or the Author , to shew themselves in so light an 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 , 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 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 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 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 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 a : 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 . 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 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 ? a 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 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 . 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 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 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 . Faults escaped in some Copies Epist. p. 3. l. 3. r. oculos p. 4. l. 15. r. failings l. ult. r. over-easie , p. 7. l. 26. r. generality . Book , p. 1. l. 5. r. Nathanael , p. 3. l. 21. r. creature . p. 5. l. 15. r. Beacon-Firers . p. 8. l. 11. r. be p. 10. l. 14. r. the . p. 10. l. 20. r. work . p. 14. l. 2. r. into p. 20. l. 6. r. black-friar . p. 20. l. 8 ▪ r. Presbiterian . p. 27. in the marg. r. errorum . immaculatumque . p. 28. l. ult. r. Pauls . p. 34. l. 3. dele . ) p. 35. l. 14. after below r. ( l. 15. after strong , supply ) p. 36. l. ult. r. warie . p. 40. l. 1. r. to l. ult. for with , r. of p. 41. l. 24. r. if I did it not . p. 43. l. 3. r. Co-adjutor . p. 44. l. 7. r. spend . p. 51. l. 33. r. ingenuously ▪ p. 54. l. 5. dele the p. 70. l. 12. after less , r. ( Notes, typically marginal, from the original text Notes for div A85393e-330 a Nobis , fratres , suff cit conscientia nostra : sed propter vos etiam fama pollere debet . b In snspicione Hereseos nolo quenquam esse patientem . Notes for div A85393e-2140 Judg. 12. 6. a Promissiones itaque illae 〈◊〉 pro statis praesenti rer●●● sunt 〈◊〉 gende a Nunc autē , quia juxta sententiam Salvatoris , volo operari cibum qui non perit , & antiquam divinorum voluminum viam , sentibus virgultisque purgare , Error mihi geminus infligitur : corrector vitiorum falsarius dicor , et errores non auferre , sed serere . b — Ac Beatus Job , qui adhuc apud Latinos jacebat in stercore , et vermibus scatebat erroram , integrum , immacultumque gaudete . a Pauca sunt enim quae proprie loquimur ( sc. de Deo ) plura non propri● : sed cognoscitur quid velimus . Aug. Confes. 11. c. 2. a See the 26. and last Chapter of my Redemption Redeemed . a 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. a 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 ? a Part. 2. p. 50. 54 ▪ a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Eph. 4. 8. See Master Baxter . Preface Apologetical . pag. 6. And again in his Prologue to Mr. Kendal . p. 4. Notes for div A85393e-16780 a 2 Tim. 2. a Mal. 2. 17.