A84552	----	An act and declaration of the Parliament of England touching a pamphlet, entituled, A declaration by the Kings Majesty, to his subjects of the kingdoms of Scotland, England and Ireland. Printed at Edinburgh, 1650. England and Wales. Parliament. This text is an enriched version of the TCP digital transcription A84552 of text R212007 in the English Short Title Catalog (Thomason 669.f.15[51]). 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. 3 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A84552 Wing E975 Thomason 669.f.15[51] ESTC R212007 99870665 99870665 163125 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. A84552) Transcribed from: (Early English Books Online ; image set 163125) Images scanned from microfilm: (Thomason Tracts ; 246:669f15[51]) An act and declaration of the Parliament of England touching a pamphlet, entituled, A declaration by the Kings Majesty, to his subjects of the kingdoms of Scotland, England and Ireland. Printed at Edinburgh, 1650. England and Wales. Parliament. 1 sheet ([1] p.) Printed by Edward Husband and John Field, Printers to the Parliament of England, London : 1650. Banning the work by Charles II. Order to print signed: Hen: Scobell, Cleric. Parliamenti. Reproduction of the original in the British Library. eng Charles -- II, -- King of England, 1630-1685. -- Declaration by the Kings Majesty, to his subjects of the kingdoms of Scotland, England, and Ireland -- Early works to 1800. Prohibited books -- England -- Early works to 1800. Great Britain -- Politics and government -- 1649-1660 -- Early works to 1800. A84552 R212007 (Thomason 669.f.15[51]). civilwar no An Act and declaration of the Parliament of England, touching a pamphlet, entituled, A declaration by the Kings Majesty, to his subjects of England and Wales. Parliament. 1650 471 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. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-01 Emma (Leeson) Huber Sampled and proofread 2008-01 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion blazon or coat of arms incorporating the Commonwealth Flag (1649-1651) AN ACT and DECLARATION OF THE Parliament of England , Touching a Pamphlet , Entituled , A Declaration by the Kings Majesty , To His Subjects of the Kingdoms of Scotland , England and Ireland . Printed at Edinburgh , 1650. THe Parliament of England having seen and read a Pamphlet , Entituled , A Declaration by the Kings Majesty , to his Subjects of the Kingdoms of SCOTLAND , ENGLAND and IRELAND , Printed at Edinburgh , 1650. Do finde therein a Design of Charls Stuart , the Declared King of Scotland , by the instigation of the State and Kirk of that Kingdom , under a Pretence of Humiliation for his own and his Fathers Opposition to the Work of Reformation , and Solemn League and Covenant , to seduce the People of this Nation from their due Obedience to this present Government ; and to invite them , by promoting his pretended Interest here , not onely to embroil this Nation in new Troubles , by a bloody and intestine War ; thereby , as much as in them lies , taking away all Hopes of a setled Peace in this Commonwealth , but also to make themselves instrumental to inthral themselves again in Tyranny and Slavery , from which they have been , through the Blessing and glorious Appearances of God , so happily Redeemed . And however the Parliament have reason to believe , That no pious or judicious person can possibly be deluded under such gross Deceits , to contribute such an Assistance as in that Declaration is called for , and which would most undoubtedly end ( if the Lord prevent not ) in the Destruction of the truly godly in both Nations , and the Betraying of that Cause that hath been Engaged in by them : Nevertheless , they have Resolved , for the better Information and Satisfaction of the People of this Land , more largely and particularly to Vnmask , and Discover the Hypocrisie and wicked Design lodged under the specious Pretences in that Declaration : And in the mean time , Do Enact and Declare , That all and every person and persons whatsoever , who shall abet or countenance the said Declaration , by Printing or publishing the same , or by promoting or prosecuting the Design or Ends therein contained , is , and are hereby Adjudged and Declared to be guilty of High Treason , and shall be proceeded against as Traytors . Die Mercurii , 28o Augusti , 1650. ORdered by the Parliament , That this Act and Declaration be forthwith printed and published . Hen : Scobell , Cleric . Parliamenti . London , Printed by Edward Husband and John Field , Printers to the Parliament of England . 1650. 
A46570	----	A proclamation for suppressing and preventing seditious and unlicenced books and pamphlets James R. England and Wales. Sovereign (1685-1688 : James II) 1688 Approx. 5 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). A46570 Wing J348 ESTC R18650 12350208 ocm 12350208 59956 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. A46570) Transcribed from: (Early English Books Online ; image set 59956) Images scanned from microfilm: (Early English books, 1641-1700 ; 869:43) A proclamation for suppressing and preventing seditious and unlicenced books and pamphlets James R. England and Wales. Sovereign (1685-1688 : James II) James II, King of England, 1633-1701. 1 sheet ([1] p.) Printed by Charles Bill, Henry Hills, and Thomas Newcomb ..., London : 1687/8. Reproduction of original in Huntington Library. Broadside. At head of title: By the King, a proclamation. At end of text: Given at our court at Whitehall the tenth day of February 1687/8. 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 Censorship -- England -- Early works to 1800 -- Sources. Prohibited books -- England -- Sources. Broadsides 2007-11 TCP Assigned for keying and markup 2008-01 SPi Global Keyed and coded from ProQuest page images 2008-02 Pip Willcox Sampled and proofread 2008-08 SPi Global Rekeyed and resubmitted 2009-01 Megan Marion Sampled and proofread 2009-01 Megan Marion Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion royal coat of arms By the King , A PROCLAMATION For Suppressing and Preventing Seditious and Unlicenced Books and Pamphlets . JAMES R. WHereas in and by an Act of Parliament made in the Fourteenth year of the Reign of Our late Dearest Brother King Charles the Second , Entituled , An Act for preventing Abuses in Printing Seditious , Treasonable , and Unlicensed Books and Pamphlets , and for Regulating of Printing and Printing-Presses , ( which said Act is , by another Statute or Act of Parliament made in the First Year of Our Reign Revived and Continued ) It is amongst other things Enacted , That no person or persons whatsoever , not being Licensed in that behalf by the Lord Bishop of the Diocess , nor having been Seven Years Apprentice to the Trade of Bookseller , Printer , or Bookbinder , nor being a Freeman of the City of London by a Patrimonial Right , as Son of a Bookseller , Printer , or Bookbinder , nor being a Member of the Company of Stationers of London , shall , within the City or Suburbs of London , or any other Market-Town , or elsewhere , receive , take , or buy , to barter , sell again , change , or do away any Book or Books whatsoever , upon pain of Forfeiture of the same . And whereas of late several Persons not being qualified by the said Act , and particularly great numbers of loose and disorderly people commonly called Hawkers and Pedlers of Books , have taken upon them to receive or buy several Vnlicensed , Seditious , and many times , Treasonable Books and Pamphlets , framed and contrived by malicious persons on purpose to amuse and disturb the minds of Our loving Subjects , or for other evil or indirect ends and purposes , and have carried , sold , and dispersed the same about the Streets , and in other places of Publick resort , and also in Coffee-Houses , Taverns , and private Famil●es , to the great abuse and scandal of Our Royal State and Government , and in open and manifest Breach and Contempt of Our Laws . We therefore considering the great Mischief that doth ensue upon such Licentious and Illegal Practices , and being Resolved effectually to provide against the like Mischiefs for the future , are pleased by this Our Royal Proclamation , by and with the Advice of Our Privy Council , to Command and Require that the said Act be put in Execution , and duly and strictly observed and kept : And We do also streightly Prohibit and Forewarn , That from henceforth no person or persons commonly called Hawkers , or Pedlers of Books , or any other person or persons whatsoever not being qualified as aforesaid to buy or sell Books , do or shall presume to go about the Streets , or from House to House , to Sell , or Expose to Sale any manner of Book or Books , Pamphlet or Pamphlets whatsoever , nor do or shall by any ways or means whatsoever Buy or Sell , or Expose to Sale any manner of Books or Pamphlets whatsoever , contrary to the purport and true meaning of the said Act of Parliament , under such Pains , Penalties and Forfeitures as by the said Act are Provided , and upon pain of incurring such further Punishments as by the utmost Rigour of the Laws , and by Our Prerogative Royal may be inflicted on such Offenders for their Contempt of this Our Royal Commandment : Hereby strictly Charging and Commanding all Iudges , Iustices of the Peace , Mayors , Sheriffs , Bayliffs , Constables , and all other Our Officers and Ministers ; as also the Master and Wardens of the said Company of Stationers now and for the time being , and all other Our Subjects whom it shall or may concern , That they and every of them do from time to time use their and every of their best and utmost Powers , Skills and Endeavours respectively , for the utter Suppressing and Preventing of the Printing and Publishing of all such Vnlawful Books and Pamphlets aforesaid , and for Prosecuting , Punishing , and utterly Suppressing all and every person and persons offending in the Premisses , according to the utmost Rigour of the Law , and Our Royal intent and meaning herein Declared , as they Our said Officers and Subjects do tender Our Pleasure , and will answer the contrary . Given at Our Court at Whitehall the Tenth day of February 1687 / 8. In the Fourth Year of Our Reign . GOD SAVE THE KING . London , Printed by Charles Bill , Henry Hills , and Thomas Newcomb , Printers to the King 's most Excellent Majesty . 1687 / 8. 
A83015	----	An ordinance of the Lords & Commons assembled in Parliament, against unlicensed or scandalous pamphlets, and for the better regulating of printing. 28 Septembr. 1647. Ordered by the Commons assembled in Parliament, that this ordinance be forthwith printed and published. H: Elsynge, Cler. Parl. D. Com. England and Wales. Parliament. This text is an enriched version of the TCP digital transcription A83015 of text R204428 in the English Short Title Catalog (Thomason E409_20). 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. 6 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A83015 Wing E1802 Thomason E409_20 ESTC R204428 99863921 99863921 116137 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. A83015) Transcribed from: (Early English Books Online ; image set 116137) Images scanned from microfilm: (Thomason Tracts ; 65:E409[20]) An ordinance of the Lords & Commons assembled in Parliament, against unlicensed or scandalous pamphlets, and for the better regulating of printing. 28 Septembr. 1647. Ordered by the Commons assembled in Parliament, that this ordinance be forthwith printed and published. H: Elsynge, Cler. Parl. D. Com. England and Wales. Parliament. [8] p. Printed for Edward Husband, Printer to the Honorable House of Commons, London : Sept. 30. 1647. Reproduction of the original in the British Library. eng Censorship -- Great Britain -- Early works to 1800. Prohibited books -- Great Britain -- Early works to 1800. A83015 R204428 (Thomason E409_20). civilwar no An ordinance of the Lords & Commons assembled in Parliament,: against unlicensed or scandalous pamphlets, and for the better regulating of England and Wales. Parliament. 1647 1063 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. 2008-01 TCP Assigned for keying and markup 2008-02 SPi Global Keyed and coded from ProQuest page images 2008-03 Mona Logarbo Sampled and proofread 2008-03 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion AN ORDINANCE OF THE LORDS & COMMONS Assembled in PARLIAMENT , AGAINST Unlicensed or Scandalous PAMPHLETS , AND For the better Regulating of PRINTING . 28 Septembr . 1647. ORdered by the Commons assembled in Parliament , That this Ordinance be forthwith Printed and Published . H : Elsynge , Cler. Parl. D.Com. LONDON : Printed for Edward Husband , Printer to the Honorable House of Commons , Sept. 30. 1647. An Ordinance of the Lords and Commons assembled in Parliament , against Unlicensed or Scandalous Pamphlets , and for the better Regulating of Printing . THe Lords and Commons in Parliament assembled taking notice of the many Seditious , False and Scandalous Papers and Pamphlets daily printed and published in and about the Cities of London and Westminster , and thence dispersed into all parts of this Realm , and other parts beyond the Seas , to the great abuse and prejudice of the People , and insufferable reproach of the proccedings of the PARLIAMENT and their Army ; for the better suppression thereof , and prevention of the like inconveniences in time to come , do Order and Ordain , and be it Ordered and Ordained by the said Lords and Commons , That what person soever shall Make , Write , Print , Publish , Sell or Utter , or cause to be Made , Written , Printed , Published , Sold or Uttered , any Book , Pamphet , Treatise , Ballad , Libel , Sheet or Sheets of News whatsoever ( except the same be Licensed by both or either House of Parliament , or by such person or persons as shall be thereunto Authorized by one or both Houses of Parliament ) with the Name of the Author , Printer and Licenser thereunto prefixed , shall for every such Offence , suffer , pay and incur the Punishment , Fine and Penalty hereafter mentioned ; that is to say , The Maker , Writer or Composer of any such Unlicensed Book , Pamphlet , Treatise , Ballad , Libel , Sheet or Sheets of News , shall forfeit and pay Forty shillings , or be Imprisoned in the Common Goal for the County or Liberty where the Offence is committed , or the Offender shall be found , until he shall pay the same , so that the said Imprisonment exceed not Forty days ; The Printer to forfeit and pay . Twenty shillings , and suffer the like Imprisonment , until he pay the same , the said Imprisonment not exceeding Twenty days , and likewise to have his Press and Implements of Imprinting seized and broken in pieces ; The Bookseller or Stationer to forfeit and pay ten shillings , or be Imprisoned in like maner until he pay the same , the Imprisonment not exceeding Ten days ; And the Hawker , Pedler or Ballad-singer to forfeit and lose all his Books , Pamphlets and printed Papers exposed to sale , and also to be whipt as a Common Rogue in the Liberty or Parish where the said Offender shall be apprehended , or the Offence committed . And it is farther Ordained by the said Lords and Commons , That the several and respective Members of the Committees for the Militia in London , Middlesex and Surrey , and all Majors and other head-Officers of Corporations , and all Justices of the Peace of the several Counties , Cities and Liberties within this Kingdom of England and Dominion of Wales , and every of them in their respective Liberties and Jurisdictions , be hereby authorized and required to put this Ordinance in execution ; and all Constables , Headboroughs , and other Officers and Ministers are hereby authorized and required , together with such assistants as they shall call unto them , to enter into any Shop or House where they shall be informed , or have good cause to suspect any such unlicensed Pamphlets and Papers are Printed , Sold or Uttered , and to take and seize the same , and likewise all Presses and Implements of Printing , and to bring them , together with the Offenders and all other Offenders against this Ordinance , before the said Members of the Committees , Majors , head-Officers and Justices of the Peace , or any one of them , that the Fines , Pains and Penalties before-mentioned may be imposed and inflicted upon the same Offenders , according to the intention and meaning of this Ordinance . And it is also Ordained by the Authority aforesaid , That the view of any one Justice of the Peace , head-Officer or Member of the Committees aforesaid , or the Oath of one credible Witness ( which Oath in such cases they and every one of them are hereby authorized to administer ) shall be a sufficient conviction of any Offender in the cases before-recited ; And the same Justice of the Peace , Major or other head-Officer or Member of the Committees aforesaid , have hereby Authority to dispose one Moyety of the Fine paid by vertue of this Ordinance , to the Collectors for the Poor of the Liberty or Parish where the Offence is committed , and the other Moyety to the person or persons who shall discover and prosecute the said Offenders . And finally it is Ordained , That all persons acting any thing by vertue of this Ordinance , shall be saved harmless and indempnified by Authority of both Houses of Parliament . Provided always , and it is hereby Declared , That the Penalties in this Ordinance expressed , shall not extend to acquit any person or persons that shall Make , Write , Print , Publish , Sell or Utter , or cause to be Made , Written , Published , Sold or Uttered , any Book , Pamphlet , Treatise , Ballad , Libel , Sheet or Sheets of News that shall contain any Seditious , Treasonable or Blasphemous matter , but the Offenders in that kinde shall be liable to such farther penalties as by the Laws of this Land are provided , or by Authority of PARLIAMENT shall be adjudged according to the penalty of such Offences . H : Elsynge , Cler. Parl. D. Com. FINIS . 
A88479	----	By the Major. Whereas by an act of Parliament, entituled, An act against unlicensed and scandalous bookes and pamphlets, and for better regulating of printing; ... City of London (England). Lord Mayor. This text is an enriched version of the TCP digital transcription A88479 of text in the English Short Title Catalog (Thomason 669.f.14[79]). 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. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A88479 Wing L2883 Thomason 669.f.14[79] 99870007 99870007 163066 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. A88479) Transcribed from: (Early English Books Online ; image set 163066) Images scanned from microfilm: (Thomason Tracts ; 246:669f14[79]) By the Major. Whereas by an act of Parliament, entituled, An act against unlicensed and scandalous bookes and pamphlets, and for better regulating of printing; ... City of London (England). Lord Mayor. 1 sheet ([1] p.) Printed by Richard Cotes, Printer to the Honourable City of London, [London] : 1649. Title from caption and opening lines of text. Place of publication from Wing. Annotation on Thomason copy: "Octob: 9 1649". Reproduction of the original in the British Library. eng Censorship -- England -- Early works to 1800. Prohibited books -- England -- Early works to 1800. Great Britain -- History -- Commonwealth and Protectorate, 1649-1660 -- Early works to 1800. London (England) -- History -- 17th century -- Early works to 1800. A88479 (Thomason 669.f.14[79]). civilwar no By the Major. Whereas by an act of Parliament, entituled, An act against unlicensed and scandalous bookes and pamphlets, and for better regu City of London 1649 737 1 0 0 0 0 0 14 C The rate of 14 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-07 TCP Assigned for keying and markup 2007-08 Apex CoVantage Keyed and coded from ProQuest page images 2007-09 Elspeth Healey Sampled and proofread 2007-09 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion By the Major . WHereas by an Act of Parliament , Eutituled , An Act against unlicensed and scandalous bookes and Pamphlets , and for better regulating of Printing ; It is enacted and Ordained , That no such vagrant persons , of idle conversation , who after the manner of Hawkers , doe cry about the streets , and sell Pamphlets and other bookes ; and under colour thereof , disperse all sorts of Lybills , be permitted , but that all such Hawkers , and Ballad-singers , wheresoever they be apprehended , shall forfeit all Books , Pamphlets , Ballads , and Papers by them exposed to sale , and shall be seized upon , and conveyed unto the house of Correction , there to be whipt as common Rogues , and the Constables and Officers who shall neglect their duties concerning the premises , are to be punisht in such manner , as by the said Act is directed : And whereas upon a complaint heretofore made by the Master , Wardens , Assistants , and Commonalty of the Stationers London , against a multitude of vagrant persons , Men , W●omen , and Children , which after the manner of Hawkers , doe openly cry about the streets Pamphlets and other bookes , and under colour thereof , are found to disperse all manner of dangerous Lybells , to the intolerable dishonour of the High Court of Parliament , and the whole government of this Common-wealth , and of this City in particular . The Lord Major , Aldermen , and Commons in the Common-councell assembled the ninth day of October , 1643. conceiving it very necessary by all due meanes to suppresse the evils then growing by such unlawfull selling of such Pamplets and Lybells , did then thinke fit , and Ordaine , That from thenceforth , The Lawes and Customs of this City , which made a forfeiture of the Goods that are carryed about the streets by way of Hawking to bee sold : And also the statutes made against Rogues and Vagabonds should be strictly put in execution against such vagrant persons selling as aforesaid , being petty Chap-men within the said statutes : And for the more sure execution of the said Custome and Laws ; It was by the said Court then further ordained , that the Officers of the Chamber , for the offences against the Custome and law of Hawking , and Marshalls of the City , and the Constables of every Precinct within this City , are thereby straitly charged to doe their uttermost duties in their several places or offices in apprchending and bringe before some of the Iustices of the peace within this City , all and every such person or persons which shall offend in crying , offering , or putting to sale by way of Hawking , any Pamphlets , Bookes , or Papers whatsoever , as aforesaid , whereby they may receive such punishments , as by the Custome and Laws aforesaid ought to be inflicted upon them : And for neglect of the said Officers , Constables , and Marshalls in their duties and places as aforesaid , informations or indictments as the case shall require , shall be preferred against them , that they may be punished for their neglect according to the Law . And to the end none may pretend ignorance of the premises , but expect the due execution of the Laws in such case : I the said Lord Major , with the advice of the Aldermen my brethren , doe hereby enjoine all persons whatsoever , that they nor any of them doe presume to offend contrary thereunto ; and for the better performance thereof , have caused the said Act of Common-councell to be again published in print ; and do hereby require all Constables , Marshalls , and other Officers & persons within the City of London , & liberties thereof , to whom it shal appertain , to put in execution the same , and that they carefully and diligently in their severall places see done accordingly , aswel what is injoined them by the said Act of Parliament , as in and by any former law , custome and usage whatsoever . Printed by Richard Cotes , Printer to the Honourable City of London , 1649. 
B05308	----	Act condemning a pamphlet, called, An apologetick relation of suffering ministers. Edinburgh, the eighth day of February, one thousand six hundred and sixty six. Scotland. Privy Council. 1666 Approx. 4 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). B05308 Wing S1405D ESTC R182984 52612243 ocm 52612243 179548 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. B05308) Transcribed from: (Early English Books Online ; image set 179548) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2793:20) Act condemning a pamphlet, called, An apologetick relation of suffering ministers. Edinburgh, the eighth day of February, one thousand six hundred and sixty six. Scotland. Privy Council. 1 sheet ([1] p.) Printed by Evan Tyler, Printer to the Kings most excellent Majesty, Edinburgh : 1666. Caption title. Royal arms at head of text; initial letter. Printed in black letter. Signed at end: Pet. Wedderburne, Cl. Sti. Concilii. Imperfect: stained with some loss of text. Reproduction of the original in the National Library of Scotland. 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 Brown, John, 1610?-1679. -- Apologeticall relation, of the particular sufferings of the faithfull ministers. Book burning -- Scotland -- Early works to 1800. Prohibited books -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-10 TCP Assigned for keying and markup 2008-12 SPi Global Keyed and coded from ProQuest page images 2009-01 Megan Marion Sampled and proofread 2009-01 Megan Marion Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion ACT Condemning a Pamphlet , called , An apologetick Relation of suffering Ministers . Edinburgh , the eighth day of February , one thousand six hundred and sixty six . THe Lords of His Majesties Privy Council considering , that by divers ancient and laudable Laws and Acts of Parliament ; and particularly by the tenth Act , Parl. tenth , the hundred and thirty fourth Act , Parl. eigth , of King James the sixth of blessed memory , and by several other Laws and Acts , the Authors , Printers , Venders or Dispersers of infamous and scandalous Lideis , are punishable by death , confiscation of moveables , and divers other high pains and punishments . And the saids Lords bring informed , that there hath been a Pamphlet , of the nature fortsaid , entituled , An apologetick Relation of the particular sufferings of the Ministers of the Kirk of Scotland , since August , 1660. which is printed and dispersed into several parts of this Kingdom ; and upon examination and perusal thereof , is found to be full of seditions , treasonable and rebellious Principles , contrived of purpose to traduce the Kings Authority and G●●●●ment the proceedings of the ●ats Parliament and of the Kings Privy Council , contrait to the 〈◊〉 of the Prote●●●nt Religion profest within this Kingdom and established by Law , and 〈◊〉 〈◊〉 〈◊〉 the Lieges from their all●●giance and obedience , and to strengthen the dis-affected in their 〈◊〉 Principles and Practisies . Therefore , to vindicat the honour of this Kingdom , and to witness and 〈◊〉 , that such Principles and Tenets , as are contained in the said Pamphlet , are detested and abhorred by them as treasonable and seditious , and are contra●●● to the Laws of the Kingdom , and destructive of the Kings Authority and Prerogative Royal , under which this Kingdom hath flourished for many ages , and that they may show How much they abominat such Tenets and Principles ; They ordain , that upon the fourteenth day of February instant , the said Pamphlet be publickly hurnt on the high Street of Edinburgh , near to the Mercat-cross , by the hand of the Hang-man : And that all havers of the saids Pamphlets , residing besouth the water of Tay , shall bring in and deliver the same to the Sheriffs of the respective Shires , or their Deputes , to be transmitted by them to the Clers of 〈◊〉 Privy Council , betwixt and the last day of February instant ; and benorth the said water , betwixt and the twenty first day of March next : With certification , that if thereafter any person , of whatsoever 〈◊〉 , quality or ser they be of , shall have any of the saids printed Copies in their custody or possession , th●●●●ey shall be lyable in payment of the sum of two 〈◊〉 Scots money , to be exacted 〈◊〉 any 〈◊〉 or defalcation . And further , if they or any other person shall be found hereafter to be 〈◊〉 , 〈◊〉 or Assister to the making up , printing , publishing or 〈◊〉 of 〈…〉 shall be proceeded 〈…〉 Authors , Printers , 〈…〉 of 〈…〉 and all 〈◊〉 and penalties 〈…〉 : And 〈◊〉 of the 〈◊〉 of Edinburgh to cause burn out of 〈…〉 in 〈◊〉 〈◊〉 . And 〈…〉 printed , and 〈◊〉 〈◊〉 the Mercat-cross of Edinburgh ; and other places needful , 〈…〉 . Pet. Wedderburne , Cl. S ti Concilii . EDINBVRGH , Printed by Evan Tyler , Printer to the Kings most Excellent MAJESTY , 1666. 
A40997	----	A Second beacon fired humbly presented to the Lord Protector and the Parliament by the publishers of the first : with their humble petition, that they would do what may be expected from Christian magistrates, in suppressing blasphemous books. This text is an enriched version of the TCP digital transcription A40997 of text R389 in the English Short Title Catalog (Wing F565). 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. 21 KB of XML-encoded text transcribed from 8 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A40997 Wing F565 ESTC R389 13166448 ocm 13166448 98248 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. A40997) Transcribed from: (Early English Books Online ; image set 98248) Images scanned from microfilm: (Early English books, 1641-1700 ; 417:1) A Second beacon fired humbly presented to the Lord Protector and the Parliament by the publishers of the first : with their humble petition, that they would do what may be expected from Christian magistrates, in suppressing blasphemous books. Fawne, Luke, d. 1666. [2], 12 p. Printed for the subscribers hereof, London : 1654. This pamphlet was one of a series in a controversy over the publication of seditious or blasphemous works. By the so-called "Six booksellers"; signed (p. 12): Luke Fawne, Famuel Gellibrand, Joshua Kirton, John Rothwell, Thomas Underhill, Nathanael Webb. Reproduction of original in Union Theological Seminary Library, New York. eng Prohibited books. A40997 R389 (Wing F565). civilwar no A second beacon fired. Humbly presented to the Lord Protector and the Parliament by the publishers of the first. With their humble petition, [no entry] 1654 3586 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. 2006-11 TCP Assigned for keying and markup 2006-11 Aptara Keyed and coded from ProQuest page images 2007-01 Celeste Ng Sampled and proofread 2007-01 Celeste Ng Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A Second BEACON FIRED . Humbly Presented to the LORD PROTECTOR AND THE PARLIAMENT By the Publishers of the First . With their humble Petition , that they would do what may be expected from Christian Magistrates , in suppressing Blasphemous Books . For Sions sake we cannot hold our peace . ANCHORA SPEI . LONDON , Printed for the Subscribers hereof . 1654. A Second Beacon Fired . THat supream Magistrates ought to have a care of their peoples souls , in keeping from them the pestilentiall infection of Idolatry and Blasphemy , as well as of their temporall weale , is so well known unto You , as also the danger of knowing the Masters will and not doing it , that it would be needlesse for the most able men to teach You , and therefore great presumption in us . But for the danger that these Nations are in of being overspread with Popery , Socinianisme , and inchanting Quakerisme , may not be known to many of You , or at least through other great affairs not throughly considered of , as through Gods blessing it may be upon a true and faithfull information . Be pleased therefore to give us leave to reminde You , 1. Of the contrivances and actings of the Papists to introduce their Religion . 1. By sending forth their Emissaries , disguised under the name of Army-men , Church-members and Anabaptists , as we are able to demonstrate . 2. By their setting up an Hierarchy and Consistory , consisting of an Arch-Bishop with other dependents on him in this Nation , as appears by the Lord Protectors testimony in his late Speech ( viz. ) We know very well , that Emissaries of the Jesuites never came in those swarmes , as they have done since these things were set on foot . And I tell you , that divers Gentlemen here , can bear witnesse with me , how that they have had a Consistory abroad , that rules all the affairs of things in England , from an Arch-Bishop , with other Dependants upon him . And they had fixed in England ( of which we are able to produce the particular Instruments in most of the Limits of the Cathedrals , ) an Episcopal-power , with Arch-Deacons , &c. And had persons authorized to exercise and distribute those things , who pervert and deceive the people . Thus far the Lord Protector . 3. By their publishing in the years 1650 , 1651 , 1652 , 18 severall sorts of Popish Books in the English tongue , an Impression of each , in all ( as we have cause to judge ) no lesse then 30000 , and all printed in London we are sure ; the Names whereof do here follow , 1. The Golden Treatise of Vincentius Lirinensis . 2. The Verity of Christian Faith . 3. The Felicity of a Christian Life . 4. The Profit of Beleeving . 5. Saint Austin's Care for the Dead . 6. Parson's Resolutions . 7. Sales his Introduction . 8. The lost Sheep returned home , or The motives of the Conversion to the Catholike Faith of Tho. Vaine D. D. 9. A Missive to his Majesty K. James by Dr Carrier . 10. The Love of the Soul , by G. M. 11. A Manifest touching Mr. W. P. Aversion from the Protestant Congregation , and his Conversion to the Catholique Church . 12. The Examination of the late Act of the Convocation at Oxford , containing their Reasons against the Scottish Covenant and Presbytery . 13. The Right Religion Evinced by L. B. 14. Prayer to the Saints Vindicated by F. P. 15. A prudent and secure Choice , being a sure Land-mark to all those who have been tossed to and fro in these wavering times , by H. G. 16. A Treatise of Schisme , by Scot . 17. The Christian Sodality , or Catholique Hive of Bees , by E. P. alias Gage , as is said . 18. The Christian Moderator . All which we humbly minded the Parliament of , with the Contents of each Book , in a Book two years ago printed , called The Beacon set on fire . And we are very sure that since that time there hath been printed divers Impressions of other Popish Books not there named . 2. Of the great increase of Socinianisme , Quakerisme , and other fundamentall Errours . 1. By the publick meetings and Exercises that Socinians have in London and elsewhere every week , blasphemously holding and teaching their damnable doctrines . 2. By the like meetings of Quakers in London , whose opinions are Blasphemous , Paganish , Antiscriptural and Antichristian , even as the former . 3. By the Printing and Publishing many thousands of Books , containing Blasphemous , Hereticall and Antimagistraticall opinions , tending to unchristian and disorder the people of the Nations , and introduce Paganisme , Popery , Socinianisme and Libertinisme . A tast of the loathsome , poysonous , blasphemous Errours contained in the foresaid Books , we do herewith humbly present unto you , to provoke your zeal against them . A Catalogue of some of those Blasphemies and Errours that have been Published within these two or three years last past . 1. THat no Opinion is damnable , or , that a man may be saved in any Religion . A Discourse touching the Peace of the Church , Chap. 5. 2. That Christ is a meer man , not having any other nature , besides his humane nature . Bidles Confession of Faith , Article 3. 3. That the holy Ghost is not God , but only the chief of the ministring Spirits . Bidle . 4. That God hath a similitude or shape , hath his place in the heavens , hath also affections or passions . Bidles Preface to his Catechisme . 5. That in case any assurance of the unchangeablenesse 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 . Redemption Redeemed , p. 335. 6. That water-Baptisme is to be laid aside . Dell the Doctrine of Baptisme . 7. That if any man consider diligently , he will finde the Scripture and all ordinary Catechismes are at so wide a distance , that he will begin to question whether the Catechists gave any heed at all to what they wrote , and did not only themselves refuse to make use of their reason , but presume that their Readers also would do the same . Bidles Preface to his Catechisme . 8. That Christs death did not reconcile God to us , but only us to God . Bidle Catechisme , p. 68. 9. That we are not justified by Christs imputed righteousnesse , but by faith and by good works . Bidle Catech. p. 82 , & 96. 10. That the wicked shall not live for ever in torments , but shall be annihilated and utterly perish after the judgement . Bidle Cat. p. 133 , 135. 11. That the righteous enter into life for their good-works . Bidle brief . Script . Catch . 12. That the Sacraments in use among us are not appointed in the Scripture . Farnworths Answer to a Petition . 13. That the light of God that is in all meu , viz. naturall conscience , the spirit of a man being the candle of the Lord , is sufficient , if we give heed unto it , to discover all sin , inform us of all duties , change our wils , turn our hearts from all sinne unto God , to delight in God , and to shew us the way to salvation ; And that this light within every man is the grace of God , and that spirit which searcheth all things , even the deep things of God : yea , that it is Christ in us . Farnworths Generall good to all People . 14. That men cloathed with the Name of God and Religion , are generally the most dangerous and deceitfull men in the whole world , for instance , Aaron , the Kings , Priests , and Prophets in both Old and New Testaments , nor can it be otherwise whilest Kings and Priests claim a right from God to be above other men , Norwoods Additional Discourse . 15. That man is a right rule , yea , the rule of all things . Ibid. 16. That God never did , nor doth , nor possibly can hurt us , and therefore not to be feared . Norwoods Pathway . 17. That Unbeleevers that are under the Law should keep the seventh day Sabbath from the Creation , but beleevers must keep the Lords day . Braines New Earth . 18. That the worship that is performed by the people of England in fellowship with the Ministers thereof , is heathenish worship . Easter Reckoning . 19. That those Ministers that sing Davids Psalms , baptize Infants , wear double cuffs , or boothose tops , take Tithes , say men are not perfect in this world , and but sanctified in part , or that say the Letter of the Scripture , or the written Word is the Light and Word of God , and that salvation is in the Scripture , and call the four Books of Matthew , Mark , Luke and John the Gospel , are Seducers , nor Ministers of the Word , and shew the spirit of errour . Easter Reckoning . 20. That acquired Learning by its self and of its own nature is nothing else but sin , and can no more truly and properly said to be sanctified , then sin . Websters Book . 21. That it is a Question whether the godly actions of Saints are duties or priviledges . Ibid. 22. That those who in print say , The Ministers of England [ are of the Synagogue of Satan , and know nothing of God , but are enemies of God , being guided by the spirit of errour , without , among dogs , whose humility is fained ; That their Sermons are fleshly fancies and Conjurations , dirty miry Doctrine , a stinking puddle ; That their hearts are filthy , deceitful , seeking praise from men ; That they are scandalous , folluwing the waies of Balaam and Cain , worse then Simon Magus , knowing nothing of the life of the Gospel ; That they are heathens , wallowing in the mire and filth of the flesh , on whom all the Plagues of God are to be powred , blinde guides , proud , Baals Priests , Lyars , Blasphemers , Enemies to Christ Jesus , Murtherers , Sorcerers , Whoremongers , Children of disobedience , greedy dumb dogs , Witches , Antichrists , Antichrists Merchants , Robbers , Deceivers , Ministers of the world , Conjurers , Devils of a Serpentine nature , a Brazen fac't Beast , Covetous , Idolatrous Priests , Theeves , Devilish Priests , Priests of the world , Foxes , Ministers of Antichrist , Proud Pharisees , Envious , malicious Priests , Egyptians , Sodomites , Gog and Magog , a Seed of evil doers , children of the devil , Blinde Watchmen , Back-biters , Raylers , Seducers , Taskmasters of Egypt , Devouring , Lions , Firebrands of hell , Sonnes of Belial ] are themselves notwithstanding holy , perfect , new creatures , called out of the world , an humble , meek , innocent people , yea , though they are the maintainers of the errours contained in this Paper . Out of most of the Books before and after quoted . 23. That none are Ministers of God , and called by him who are sent forth by authority of man . Farnworths Answer to Pet. 24. That he who is not infallible in his judgement when he gives counsell and advice , is no Minister of Christ . Ibid. To the Law and to the Testimony . Antimagistraticall Errours . 25. That the Magistrates are not to have Titles of Worshipfull or Right Worshipfull . Ibid. 26. That the Subjects of a Common-wealth which is not the Common-wealth of Israel , are to disturb and destroy that Common-wealth . Ibid. 27. That no civil Government is to be acknowledged but the Government of the Law within us . Ibid. 28. That in the Apostolicall Precept , Let every Soul be subject to the Higher Powers , By power is meant God the Father of Jesus Christ , and by King the Lord of Hosts . Farnworths Gen. Good to all people . 29. That no man having the absolute intire Rule and Government of himself in himself , inseparably united to him in his very essence and being , none whomsoever upon any pretence whatsoever may or ought to challenge , assume , or exercise in any measure , in any kinde or sort , any right or power with him or over him herein , for he was made perfect , which admits of no supplement , and is commanded to have no other God . Norwoods Additionall Discourse . 30. That in a people , no one or more part or parts whatsoever , can in any proper and true sense , be called or said to be the Soveraigne or Supream . Norwoods Pathway to Englands settlement . 31. That as we finde not any rule or dominion given unto one man over another in the beginning , neither is it so now here . Ibid. 32. That the Souldier shall take down the Law-rule or Government that is by the Commons in Parliament , as being of the fourth Monarchy . Brains New Earth . 33. That the Civil Magistrate hath not any positive power to punish any man , or restrain any for their light , judgment , conscience , opinion or way of worship , if so be they act or speak nothing that is destractive or destructive to the Civil Power , or tending to the breach of the Peace , or to injure one another ; The reason is , because the Magistrate man , as he is naturall , knoweth not what is Blasphemy , Errour or Idolatry , they are foolishnesse unto him , neither can he discern them . Websters Book . 34. That under the fifth Monarchy now setting up , the world must be governed without the mixture ( as now is ) of mens Laws and Inventions , whether in respect of Magistracy or Ministry , Church or Civil affairs . Declaration of Church members walking with Mr Feake , Dr Chamberline , Mr Highland , Mr Barbone , &c. What true Christian can reade or hear such things as these without much trouble of soul and spirituall indignation ? How can the Friends of Christ chuse but endeavour the stopping of this mouth of Blasphemies ? But alas , for some years last past , either there have been none that could or at least that would do it ; So that the children of Zion have only spread the blasphemies and errours of the time before their God , who in answer to their praiers , we hope , hath by his Providence assembled you , conjoyned , and united your Powers and Councels , to try if you will own him as your King , by suppressing the grand Traitors and Treasons against his Majesty . Will Heathens allow men to blaspheme their false gods ? Oh ye Rulers of these Nations , kisse the Son lest he be angry , and ye perish in the way ; and if your rule , power , sitting , should miscarry upon this account , you will come off with more honour and quieter consciences then shall accompany any Successor or Successors in his or their taking part with the enemies of God by a boundlesse Toleration . And now we hope your Highnesse and your Honours will consider , that the Printing and Publishing so many thousands of such Books aforesaid , argues that there are many buyers , and the many buyers argue a great infection by them , which like a Gangrene spreads more and more , and chiefly in London and the North parts of England , where there was a meeting lately of about Two thousand Quakers . And that this four leaven threatens the leavening of the whole lump , and that too soon , though it should not be compleated untill by age or death you be called off the stage , when the Lord shall examin how you have improved your Talent : And what a Popish , or what a Paganish Parliament shall we have then , if any ? Where then will be our Laws , Magistrates , Religion , Ministry , Liberties , Strength , when a Papist or a Nero , taking the advantage of our confusion , shall get into the saddle , though by the stirrup of a pretended Fifth Monarchy ? If you should judge us too presumptuous in this addresse ( as we hope you will not ) our apologie is , that through grace we are Christians , that judge it no great adventure to appear before the Rulers of this world in so good a cause , sith we are used to frequent admittance into the presence of the King of Kings our dear Lord and Master . And if it shall be blamed as discovering the nakednesse and wounds of our dear Country , to the Churches and Nations round about ; we hope that reason will plead for us , that you cannot cure these wounds untill they be discover'd and search'd ; and that if such Books and blasphemous Opinions were not suffered to be spread all the Land over , we had not troubled You with the mention of them . The Premises considered , we humbly renew our Petition to his Highnesse the Lord Protector and the Honourable Parliament , and heartily implore You by God and Mans Expectations , your own publique Professions and Engagements , and as ever you expect to appear before God with comfort , who hath put power into your hands to doe much for his beloved Spouse and Cause ; That you would stir up your strength and your zeal against the Enemies of both the souls and bodies of the people of this Commonwealth ; by suppressing of Popish , Blasphemous , Antimagistratical and Antiministeriall Books , which are the nursery of Errour , Idolatry and Rebellion , Putrefaction and Shame of a Nation , Provocation of Divine vengeance , and high-way to eternall perdition . And to the end so good a work may be accomplished , and effectuall means may be applied , we shall humbly offer our Proposals ( if commanded ) how it may be done , without any trouble to the State ; In the mean time begging leave , that without offence we may say , we humbly conceive , that we shall despair of ever seeing a sufficient Redresse in this case , unlesse the way of Licensing Books , by faithfull able men that are sound in the Faith , be strictly enjoynd , and an equitable Penalty laid upon all that Print and Publish , or cause to be Printed and Published , any Book not Licensed ; and the said Penalty to be recovered by any that shall prosecute the Offender at the Common-Law , with good encouragement to the Prosecuter . And lastly , Least the Parliaments great Affairs about Warre and Peace should hinder such an Information as this from being heard ; we doe beg ( in the Name of Christ ) of all persons , of all degrees , whether Ministers of the Gospel , Gentlemen or others , by what Names soever distinguished , that are or would be esteemed real Friends to true Religion , the Lord Protector , the Parliament and Commonwealth of England ; that they would improve all the Interest they have both in God and men in authority , for the effectual Suppression of such Books , as are destructive to the Religion and welfare of these Nations . Octo. 9. 1654. And the Petitioners shall ever pray , &c. Luke Fawne . Samuel Gellibrand . Joshua Kirton . John Rothwell . Thomas Vnderhill . Nathanael Webb . 
B05743	----	At Edinburgh, the twelfth day of December, one thousand six hundred and sixty seven. Whereas, there are many printed copies of a most treasonable and seditious pamphlet, entituled, Naphtali; or, The wrestlings of the Church of Scotland, lately imported, vended and dispersed within this kingdom, ... Scotland. Privy Council. 1667 Approx. 4 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). B05743 Wing S2007CA ESTC R183602 52612346 ocm 52612346 179650 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. B05743) Transcribed from: (Early English Books Online ; image set 179650) Images scanned from microfilm: (Early English Books, 1641-1700 ; 2794:44) At Edinburgh, the twelfth day of December, one thousand six hundred and sixty seven. Whereas, there are many printed copies of a most treasonable and seditious pamphlet, entituled, Naphtali; or, The wrestlings of the Church of Scotland, lately imported, vended and dispersed within this kingdom, ... Scotland. Privy Council. 1 sheet ([1] p.) Printed by Evan Tyler, Printer to the Kings most excellent Majesty, Edinburgh : 1667. Title from caption and first lines of text. Royal arms at head of text; initial letter. Printed in black letter. Signed: Pet. Wedderburne, Cl. Sti. Concilii. Orders the burning of "Naphtali" and forbids its sale or possession. The condemned book, published anonymously in 1667, is by Sir James Steuart and James Stirling. Reproduction of the original in the National Library of Scotland. 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 Stewart, James, -- Sir, 1635-1715. -- Naphtali, or The wrestlings of the Church of Scotland. Stirling, James, 1631-1672?. -- Naphtali, or The wrestlings of the Church of Scotland. Book burning -- Scotland -- Early works to 1800. Prohibited books -- Scotland -- Early works to 1800. Broadsides -- Scotland -- 17th century. 2008-01 TCP Assigned for keying and markup 2008-02 SPi Global Keyed and coded from ProQuest page images 2008-03 Mona Logarbo Sampled and proofread 2008-03 Mona Logarbo Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion CR HONI SIT QUI MAL Y PENSE royal blazon or coat of arms AT EDINBURGH , The twelfth day of December , one thousand six hundred and sixty seven . WHereas , there are many printed Copies of a most treasonable and seditious Pamphlet , Entituled , Naphtali ; Or , wrestlings of the Church of Scotland , lately imported , vended and dispersed within this Kingdom , of purpose to seduce the Subjects from their loyalty , alleagiance and obedience , and to strengthen the dis-affected in their rebellions Principles and Practises ; the said Pamphlet , upon examination , being found to be full of treasonable and seditious calumnies , and lyes , traducing the Kings Sacred Majesty , His Government , the proceedings of the late Parliament , Secret Council and other Judicatories , and those entrusted under His Sacred Majesty with the Government of the Kingdom , both in Church and State , to the great scandal of the Protestant Religion , and the disturbance of the peace of the Kingdom , thereby to raise new sedition and troubles , and to involve the Kingdom again in an unnatural and bloody war. The printing of which Pamphlet , vending and dispersing thereof , being contrair to the laudable Laws and several Acts of Parliament made against the same ; Therefore , and to vindicat the Honour of this Kingdom from such treasonable and false aspersions , in detestation of such abominable Practises , The Lords of His Majesties Privy Council ordain , that upon the fourteenth day of December instant , the said Pamphlet be publickly burnt in the high-street of Edinburgh , near to the Mercat-cross thereof , by the hand of the Hangman ; And that all havers of any of the saids Pamphlets , residing besouth the water of Tay , shall bring in and deliver the same to the Sheriffs of the respective Shires or their Deputes , to be transmitted to the Clerk of the Privy Council by them , betwixt and the twelfth day of January next ; and benorth the said water betwixt and the first day of February thereafter : With certification , that if thereafter , any person of whatsoever degree , quality or set they shall be of , shall have any of the saids printed Copies in their custody or possession , that they shall be lyable in payment of the sum of two thousand pounds Scots money , to be exacted without any favour or defalcation . And farther , if they or any other person shall be found hereafter to be contriver , abbettor or assister to the making up , printing , publishing or dispersing of the said seditious Pamphlet , that they shall be proceeded against as Authors , Printers , Importers , Venders and Dispersers of seditious and infamous Libels , and all pains and penalties made against them shall be inflicted without mercy . And ordains the Magistrates of the Town of Edinburgh to cause burn one of the Copies of the said Pamphlet in manner foresaid : and that these presents be forthwith printed , and published at the Mercat-cross of Edinburgh and other places needful , that none pretend ignorance . Pet. Wedderburne , Cl. S ti . Concilii . Edinburgh , Printed by Evan Tyler , Printer to the Kings most Excellent Majesty , 1667. 
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.