Zion-college visited. OR, Some brief Animadversions upon a Pamphlet lately published, under the title of, A testimony to the Truth of Jesus Christ, and to our solemn League and Covenant, &c. Subscribed (as is pretended) by the Ministers of Christ within the Province of London.  
Calculated more especially for the vindication of certain passages cited out of the writings of J. G. in the said pamphlet, with the black brand of Infamous and pernicious Errors, and which the said Ministers pretend (amongst other errors so called) more particularly to abominate.  
Wherein the indirect and most un-Christian dealings of the said Ministers, in charging & calling manifest and clear Truths, yea such as are consonant to their own principles, by the Name of infamous and pernicious errors, are detected and laid open to the kingdom, and the whole world.  
By the said John Goodwin, a servant of God and men, in the Gospel of JESUS CHRIST.  I write not these things to shame you: but as my Beloved [Brethren] I warn you, 1 Cor. 4. 14. Tantum Religio potuit suadere malorum. Non sentimus nos p●rire, dum perimus in turba. Sen. 
LONDON, Printed by M. S. for Henry Overton, at the entering out of Lombardstreet into Pope's head Alley, 1648   

Zion-college visited.  
IT is a sad Observation, but full of truth; that Religion never had greater enemies, than those of her own house; yea then those, who were pretenders in the Highest to her Advancement. When a commodity is engrossed, and brought into few men's hands, it is so much the more like to suffer, to be adulterated, and embased. It was never well with Christian Religion, since the Ministers of the gospel, (so called by themselves, and so reputed by the generality of men, for want of knowing, and considering better) cunningly vested that privilege of the Church, of being the ground and pillar of Truth, in themselves; claiming Nebuchadnezar's prerogative amongst men, over the Truths of God; whom he would, he slew, and whom he would, he kept alive: and whom he would, he set up, and whom he would, he put down 
b Dan. 5. 19 .  
There came lately out of the press a few papers, styling themselves, a testimony to the truth of Jesus Christ, and pretending to a subscription, by the Ministers of Christ within the Province of London. I wish, for these Ministers sake, to whom (I appeal to him, who searcheth my heart and reins) I wish nothing but good, and for the truth's sake also, that I could conceive the impudence or boldness of any man, so great, as to present them in print unto the world for the Authors, or Subscribers of such a piece of weakness (to forbear words of more provocation, though of truth) without their knowledge, or consent. I should be enabled by such an apprehension, both to maintain in myself (at least for a time) those honourable thoughts of their persons, which (my witness is on high) I have always unfeignedly laboured to do, though still opposed by themselves, in my way; as also to comfort myself over that Religion, which they, & I, jointly profess, that it should not suffer upon any such terms of disadvantage & dishonour, which those papers, if ever owned by the persons, whose names are subscribed to them, are like to expose it unto. The image and superscription stamped upon the piece, and the men, (especially some of them) whose Names are affixed, if not enforced, to it, are so unlike and contradictious the one unto the other, that being not able to found an act of judgement or conjecture, who should be the Author, or Authors of it, upon both jointly, I am in some straight, on which hand to lean; whether to judge & conclude any of those learned and pious men, whose Names are subscribed, or those weak and unworthy ones, whose image and superscription the piece beareth, for the Authors of it.  
But that neither Dr Gouge, nor Mr. Calamy, nor Mr Case, nor Mr. Cranford, nor any of those great Names of men, which parallel with these, were either the Authors, or Subscribers of the said Pamphlet, these considerations (Methinks) should be sufficient demonstrations unto any man.  
1. The very title itself, and that in the first and principal part of it, contradicts the tenor of the book, and that in more places than one. The title pretendeth thus (in the first words of it) A testimony to the Truth of Jesus Christ. Whereas the book itself, testifieth against the truth of Jesus Christ, viz. by numbering the precious Truths of Jesus Christ, amongst infamous and pernicious errors. witness 1. page 5. where this assertion, that no writing whatsoever, whether Translations, or originals, are the foundation of Christian Religion, is made an infamous and pernicious error. For is not this a clear Truth of Jesus Christ, and asserted (in part) in terminis, (but with fullness of evidence otherwise) by the great Apostle, where he saith, that other foundation can no man lay, than that is laid, which is Jesus Christ 
a 1 Cor. 3. 11. ? Except Jesus Christ be transubstantiated into ink and paper, no kind of books or writings whatsoever, neither Translations, nor Originals, can be (in the Apostles sense) any foundation of Christian Religion. Again, is it not a precious Truth of Jesus Christ, that no act of man whatsoever is any foundation of Christian religion, the Apostle affirming (as we heard) that other foundation can no man lay, but Jesus Christ: and yet the denial of the act of man to be a foundation of Christian Religion, (as viz. the believing of the English Scriptures▪ to be the Word of God) is by the said book (pag. 5.) ranked amongst infamous and pernicious errors? The Scriptures indeed or the word of God, are (in a regular sense) the foundation of Christian Religion: but to believe them to be this foundation, cannot be the foundation itself, but only a superstructure, or building upon it. So that it is only the denial of a superstructure to be the foundation, which is charged by this learned Province of Subscribers to be an infamous and pernicious error against the Divine Authority of Scriptures. More instances of this kind, by the light whereof the palpable interferings between the Title, and the book itself, may be clearly seen, we shall have occasion anon to observe. And is it not a very hard piece of belief, to think that learned and pious men, should so far forget themselves in the body of their Book, as to break the Head and title of it?  
2. In the latter part of the said title, in these words, and to our solemn League and Covenant, there is too little good sense to answer the worth and parts of the men mentioned. For what can reasonably be meant, by a testimony to our solemn League and Covenant? Do they mean, that in the book itself, they give the same Testimony to their solemn League and Covenant, which they do to the Truth of Jesus Christ? Though the truth is, that it is a very poor and empty testimony given to the Truth of Jesus Christ, to make infamous & pernjoyous errors of what opinions, assertions, & Truths, they please, without any manner of conviction. To cry out: It is not meet that such, or such opinions should live, or be tolerated (as if life and toleration were an heritage appropriate, and belonging of right to their opinions only, how inconsistent soever either with reason, or with Truth) is little better testimony to the Truth of Jesus Christ, than that deportment of the Jews was unto Moses, when they cried out with a loud voice, stopping their ears▪ and ran upon Stephen with one accord, to cast him out of the city, and stone him, Acts 7. 57 But I trust their meaning is not, that they intend by their book, as solemn and Sacred a testimony to their League and Covenant as they do to the Truth of Jesus Christ: 1. To assert the worth & excellency of it with as high an hand, with as much zeal, vigour, and vehemency of spirit, as they intend to the Great Truths of Jesus Christ, though they make no difference (in words) between the one, and the other. For otherwise, the solemn Covenant they speak of, being only matter of engagement, not of assertion or opinion, I know not what testimony it is capable of: unless they will call a regular, full, and through observation of it, a testimony unto it: which is a testimony (if testimony it be) unpossible to be rendered unto it in this, or in any other book, or writing whatsoever; the best part of this testimony consisting in going before one another in a real, not verbal, reformation. But what it is they mean, or would have others to conceive they should mean, by calling their piece, a testimony unto our solemn League and Covenant, I solemnly and seriously profess is above the reach of my understanding, or learning, reasonably to imagine. Have I not then reason to doubt, whether any of those men of renown, and not rather some petty Scribe, was the Compiler of it?  
3. Whereas to amplify and enrich their Title, they add (over and above the former expressions, of a Testimony to the truth of Jesus Christ, and, And to our solemn League and Covenant) these words: As also against the errors, Heresies, and Blasphemies of these times, & the Toleration of them; I submissively demand of them, whether there be any thing more, any further matter of consequence held forth in these words, above what was contained in those first words, A testimony to the Truth of Jesus Christ. If so, I desire to know where, or in what part of the book, they give testimony unto the Truth of Jesus Christ? and again; where, and in what other part of it, they give testimony against errors and Heresies? I can find no other Testimony given in it to the Truth of Jesus Christ, but only that (which I confess is very unproperly so called) which stands in a citation of certain passages, or sayings out of other men's writings, imperiously sentenced for errors and Heresies; as if the chair of papal infallibility were of late translated from Rome to zion-college. If not, they shall do honestly and well in the next Impression of the book, (though it had been more honesty to have done it in the first) to leave out of their Title, the false flourish, of, A testimony to the Truth of Jesus Christ, as also those words, And to our solemn League and Covenant (there being no such thing in all the book, as any testimony thereunto) and content themselves only with calling it, A Testimony against Errors and Heresies, only mollifying it with this soft and Christian explication [as we count and call Errors and Heresies.] For certainly there are in these papers, that are so called, Errors many, and Heresies many; which yet have nothing of the nature, but only the names of both. So than these words in the Title, As also against errors, &c. being so merely and broadly tautological and empty, are a ground of conjecture unto me, that the men prenamed with their compeers, are wholly innocent from the offence committed in making the book.  
4. Whereas the Title is yet further extended by the addition of these words, And the Toleration of them; which is a mere non-ens, a thing not in being, I cannot conceive that the judgements or parts of the said persons should so far fail them, as to appear in print, and that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, with a testimony in their pens against that, of which God made the world; I mean, nothing, or that which is not; I might further add, nor is ever like to be. For if a captious pen had the expression in hand, it would find no difficulty at all in carrying it into such a sense, which would import a calumniating insinuation against the Parliament, as if they were so inclinable to grant an universal Toleration of all Errors, Heresies, and Blasphemies; that unless they were counterbalanced with the fear of displeasing these men's zeal, burning so vehemently in opposition thereunto, there were no other means under heaven to take them off from it; yea it may not without some ground of probability be conceived; that the authors of these papers proclaim so loud their enmity against Toleration, to make the friendship of all lukewarm and formal professors round about them (being the great bulk of the kingdom) who know not what to do, what shift to make for a Religion, if the State be not merciful unto them in providing one or other for them. But as far as yet I have understood, or do for the present apprehend the Genius or temper of the Parliament, in reference to an universal Toleration, I have reason to judge them by many degrees further from it, than to stand in need of the importune heat of these men, to quench their inclinations to it.  
5. The Book itself being every whit as capable of bearing the Title of, A testimony against Truth, sound and orthodox opinions, as▪ against Errors and Heresies, (as hath already, in part, and will more fully appear hereafter) it is a piece of Incredibility to me, that men of that note and interest, of which the persons named, with several others of the same line, are known to be, should so prevanicate with their respective reputations, as to prefix a single-coloured title before a particoloured book.  
6. Whereas all the Errors mustered together in the book, are said (in the title page) to be collected out of their authors own books alleged in the margin, and yet (in fair and full contradiction hereunto) are said page 2. to be the very dregs and spawn of those old accursed Heresies, which have been already condemned, dead, buried, and rotten in their graves long ago, and are now by evil men and seducers, raked out and revived (by which this present generation however is fairly acquitted from being the authors of them, Revivers being no authors) I cannot so far undervalue the worth of the persons named, as to judge them conscious of so gross an oversight, or (consequently) interessed in the composure of the piece.  
7. Whereas the subscribers of the book, style themselves (in the title page) not partitively, some of the Ministers, but collectively, The Ministers of Christ within the Province of London, there being to my knowledge, several Ministers of Christ within the Province of London, and those not of the abhorred order of Independency neither, & yet commensurable too, both for parts & worth, with the tallest of the subscribers, though not equal (it may be) to some of them in Church livings by two or three, for whom God (it seemeth) hath provided a better thing than to suffer them to fall into the snare of so unworthy a Subscription, I must dispense very far with my thoughts concerning the goodness of the consciences of the men I have named, with their fellows, to judge them so much as acquainted with the first page of the book. I cannot so far suspect their skill in Grammar, as to suppose them ignorant of the difference between some of the Ministers of Christ, and, the Ministers of Christ (simply,) nor would I willingly suspect the goodness of their consciences so far, as to think they would wittingly, and only to ferve a turn, as viz. to make the concurrence seem the greater and more entire in the eyes of their simple ones, write the one, when as the truth would only bear the other.  
8 Whereas they entitle their book, A Testimony to our solemn league and covenant, and pag. 28. acknowledge, that neither is this, nor any other Oath otherwise to be interpreted, than according to the common, plain, and true grammatical sense of it, confident I am, that according to such an interpretation as this of the said Covenant, they have not done any thing at all in a regular and due pursuance of it in this piece, but several things most notoriously and palpably against it, and with the violation and breach of it.  
First, all they can with any tolerable colour pretend to be here done in pursuance of their Covenant, may be recalled to these two heads. 1. That which is pretended to be done in order to the extirpation of Errors, Heresies, &c. 2. Their pleading for Presbyterian government. Now (for the first) that here is nothing done in any regular or due way for the extirpation of Errors, Heresies, &c. is evident: For what is it they do in order hereunto? To scrapple together a few sayings, or passages out of several men's books here and there, without taking any notice, or giving any account of their true sense and meaning in them; yea, and some of these as fair, clear, obvious Truths, as ever themselves delivered any; yea sometimes to falsify their sayings, by leaving out some material words in the bodies of them▪ and only to clamour and cry out upon them, and call them, horrid and prodigious opinions, (as pag. 23.) infamous and pernicious errors, (as pag. 5.) the very dregs and spawn of those old accursed heresies, &c. (pag. 4.) antiscripturism, Popery, Arianism, Socinianism, Arminianism, &c. (as pag. 33.) I say only, to pour out floods of such reproachful and foul language as this, upon men's sayings or opinions, without so much as levying one word of an argument against them to convince the Assertors or maintainers of them, or without answering so much as any one reason or ground, upon which they build such assertions, is a course and practice, not only irrelative altogether to the extirpation of Errors and Heresies, but very pertinent & proper for the further propagation and radication of them. For when men shall speak evil of that, as an Error, or heresy, against which they have nothing of moment, or which is solid, to oppose, the Assertors may very reasonably suppose, that they speak this evil of it, not out of judgement, as knowing it to be an error, but out of affection only, not being willing it should be owned for a Truth. In which case they cannot lightly but be further confirmed in their error (if error it be) than before.  
Again 2o. when men shall rend or tear a parcel of words out of the body of a large and entire Discourse, which may probably carry some face or appearance of an hard or unsound saying, which notwithstanding by the author's explication is reconciled, made fully and fairly consistent with the Truth, without so much as mentioning or intimating the author's explication of himself in these words, and then to insult and stamp with the foot, and cry out, Error, heresy, Blasphemy, antiscripturism, Arminianism, and I know not what, will any man call this a way, method, or means, for the extirpation of Error and heresy? and not rather a direct course to harden and strengthen men in both?  
3. When men for want of such sayings, which are erroneous and heretical indeed, in the writings of such men, whom their carnal interests call upon them to expose, to the uttermost of their power, to the public infamy and reproach of being counted Erroneous and heretical; shall pitch upon such passages and sayings for their purpose, not which are ambiguous, or of a doubtful interpretation, and so capable of a sinister or erroneous sense, as well as of a good, but which are pergnant and generally acknowledged truths, yea and fairly consistent with their own principles; I refer to the judgements and consciences of all men, who lie not under the sad judgement of self-condemnation, whether there be any thing regular, or of any probable tendency in this, for the extirpation of Errors and Heresies; and not rather much, which directly tends to the further radication of them. They acknowledge and profess unto the world, (pag. 28.) that they still stand as firmly engaged to the real performance of their covenant with their uttermost endeavours, as at the first taking of it. I appeal to their own consciences; let these judge, whether barely to cite a few men's sayings, and several of these rational, orthodox, and sound (according to their author's sense and explication) without so much as showing or pointing, where, or in what part of these sayings, the supposed error should lie, be the utmost of their endeavours for the extirpation of Errors and Heresies. If it be, then are they most unworthy their places in the ministry: if it be not, then are they covenant-breakers by their own confession. And whether the Authors of the Subscribed piece now under examination, have therein done any more, than what hath been now mentioned in order to the extirpation of errors & heresies, I am freely willing to make themselves Judges.  
The night is too far spent for them to think, that men even of ordinary judgement or consideration, will now measure or judge of Error and Truth, only by their magisterial votes, or imperious decisions, either because they are a multitude, or because they lay claim to Moses chair, calling themselves, the Ministers of Christ. Indeed when it was midnight, the gross darkness of Popish ignorance and superstition as yet spread upon the face of the nation, it was enough for a Province of Priests, or clergymen, gravely met together in the Name and Authority of their sacred Unction, to stigmatize what opinions they pleased, for Errors and Heresies, and so to render them unclean, and not lawful to be received or believed by their blind proselytes. But the dayspring from on high hath now (blessed be God) visited this nation, and men have put away those childish things from them, to believe as the Church (i. as the Clergy) believeth: to call Error, whatsoever 52. Churchmen, though in conjunction with threescore Church-livings, or more, shall baptize by the name of Error: to build their Faith, and soul-provisions for eternity, upon the sandy and slippery foundations of the judgements (or affections rather) of such men, who have put the stumbling-block of their iniquity, (I mean this present world, and self-interests) before their faces. These things considered, evident it is, that the Architects of the building called, A Testimony to the truth of Jesus Christ, &c. have not laid so much as one stone aright in all this pile, for their purpose of extirpating Errors or Heresies. Therefore, as to this point, they have done nothing at all in pursuance of their Covenant, but several things (as hath been showed) to the violation of it. The Covenant binds them to endeavour the extirpation of Errors and Heresies: and they have endeavoured, or at least directly acted towards, the establishment and further rooting of them.  
Secondly, neither have they pursued their Covenant (according to the plain and true grammatical sense of it) in pleading as they do for presbyterial government. For first, it is the Assertion and Confession of that great Hyperaspistes of this government, Mr. Edwards, that the Covenant of the kingdoms doth not tie us to the government of the Church of Scotland 
a Antap. pag. 259. . If not so, hardly then to presbyterial Government. And secondly, whether he had confessed it or no, the truth itself hereof had been never the further out of the way. For certain it is, that there is not so much as any one syllable, word, clause, or sentence in it, by which, according to the plain and true grammatical sense, it engageth any man to the contending for, or endeavouring of Presbytery. Presbyterian Government is but Apochrypha in respect of the Covenant. And though with magisterial confidence enough they conclude (but without premises) pag. 24. that presbyterial government (truly so called) by Presbyteries and Synods, is that Government which is most agreeable to the mind of Jesus Christ revealed in the Scripture, yet as if their consciences had not taken the expression well at their hands, by that time they come to page 34. they abate of their former reckoning half in half. For here, speaking of the Government they had declared for, which (say they) we CONCEIVE to be most agreeable to Scripture. But upon these terms, they that should declare for the Independent government conceiving it to be most agreeable to the Scripture, should pursue their engagement by the Covenant, every whit as much as they. Therefore in whatsoever they say or plead in their Testimony for Presbyterial government, they do nothing at all in any pursuance of their Covenant, according to the plain and true grammatical sense of it, but only in pursuance of such an interpretation or sense of it, which lying most commodious for their honour, profit, and ease, hath by the mediation of their affections, prepared itself a way into their judgements, and hath there obtained the pre-eminence above all others: it being very incident to men, to suppose (as the Apostle expresseth it) gain, godliness. 
a 1 Tim, 6. 5.  i. in all matters of question and dispute, to judge that most agreeable to the mind of Jesus Christ in the Scriptures, which is best consisting with worldly ends. So that howsoever they flourish in the front of their book, as if they meant to give such an high and honourable Testimony to their solemn league and Covenant; and again in the rear, as if they had accordingly avouched that Covenant which they have sworn to God, 
b Pag. 34.  in this piece; yet the clear truth is, that their flourish, is all their fight; they have not struck so much as one stroke with their pen in any legitimate or direct prosecution of their engagement by it.  
And though it had been no great work of super-erogation in case they had done ten times more than now they have, of such a tendency and import, especially upon such a goodly frontispiece of pretence, being also numerous enough (if not many to spare, and of superabounding abilities for such a work yet had they not violated this their Covenant, and that ten times over, yea and this in the most notorious and shameless manner (in stead of keeping it) they had consulted much better both for their credits and consciences, than now they have done. The truth is, they have made more breaches upon their Covenant in this little piece, than can readily be brought to account, or ranged into form. For how often do they dissemble and prevaricate with their professions? And again, after all their shameless and most notorious prevarications, and unconscionable dealings, how do they in the close wipe their mouths (with you know who,) professing that all that they had done was in the integrity of their hearts to discharge their duty conscientiously, in appearing for God, his Truth, and cause of Religion. (p. 34.) But  
1o. Was it in the integrity of your hearis to discharge your duty conscientiously, that you charge him with errors against the divine authority of the Scriptures (as you do page 5.) who you cannot but know hath bent himself with the uttermost of his endeavour for the vindication of their Divine Authority, yea and who you have reason to judge hath laboured in this argument, as much, if not more, and this with as much faithfulness, as any of you all? How did not your hearts smite you in drawing up this bloody charge against him, lest that very book of his, which you had in your hands when you did it, and which you cite in your margin, should rise up in judgement against you in the great day, considering that your consciences could not but tell you, that he had dealt faithfully, throughly, and sincerely, in pleading the cause of the Divine Authority of the Scriptures therein? Is this your real Reformation, to cry out Midnight when the sun shines in his might upon your faces?  
2. Was it to discharge your duty conscientiously, that you cite some of my words barely, suppressing (craftily) my sense and explication of them, being near at hand, as you do twice (for failing in your wickedness) pag. 5. of your book? Or do I not, plainly, clearly, and distinctly enough, declare unto the world (in my Treatise concerning the Divine Authority of the Scriptures) in what sense I hold the Scriptures, whether Translations, or originals, to be the word of God, and consequently the foundation of Christian Religion, and in what not? Let the 13th and 15th pages of my said Treatise be looked upon. Therefore for these men, to cite these words from my pen, questionless no writing whatsoever, whether Translation or originals, are the foundation of Christian Religion, which clearly relate in the passage where they stand, to a sense a little before explained; without citing, or so much as intimating those other words of mine, wherein (in a true and orthodox sense) I assert them to be of Divine Authority, and none other but the word of God 
a Divine Authority of Ser. asserted, p. 13.  with more to this purpose) can it be by the mediation of any charity whatsoever conceived, to be any other appearing for God, his truth, and the cause of Religion, than theirs was, who appeared before Pilate to testify against Christ, that he should say, I am able to destroy the Temple of God, and to build it in three days 
b Mat. 26. 61. ?  
3. Was it in the integrity of your hearts, and to discharge your duty conscientiously, &c. that you must needs make it an error or heresy (as you do, page 12.) to say, that it were a needless thing for Satan to blind the eyes of natural men, lest the light of the glorious gospel of Jesus Christ should shine unto them, if they had not eyes to see, and to receive this glorious light of the gospel, when it was declared unto them? Is this to appear for God, or his truth, to appear against evident reason, yea common sense itself? Is there any need of charging a stone, that it do not speak; or a deaf man, that he do not hear; or a blind man, that he do not see? Must we needs speak nothing but nonsense, and inconsistencies, to be free from errors and Heresies? Is this the Suprcma lex in the republic of presbytery?  
4. I beseech you, brethren, answer candidly, and in the integrity of your hearts, where, in what phrase or clause, of the period ensuing, lies the error, or heresy; for you charge it with one, or both, pag. 12. If God should not make men capable of believing, I mean, endue men with such principles, abilities, or gifts, of reason, judgement, memory, understanding, by the diligens improvement whereof, they might come to be convinced of a willingness or readiness in him to receive them into grace and favour, upon their Repentance and turning to him (upon which conviction, that Repentance and turning unto God, which we speak of, follows) they which are condemned, would have their mouths against God's proceedings with them thereunto, and furnished with an excuse? The period (setting the parenthesis aside, which I suppose is innocent) is but one plain hypothetical or connex proposition. Now though I confess that consequences in such propositions may be weak and false, as well as categorical assertions; yet amongst all the old accursed Heresies, so long since condemned (as you speak) and which you say are now raked out of their graves, and revived, I remember none that was ever put into any man's roll or catalogue of Heresies, in an hypothetical form. If your reading or memory will instruct me better, you shall find me a Disciple tractable enough. But for the consequence in the proposition rehearsed, which you put down in your Catalogue for an error or heresy, it is built upon this principle, or maxim: that a true plea of want of power for the performance of what is commanded, is an excuse in the case of non-performance. If this principle fail, the said consequence is weak: but if strong and pregnant, the consequence is partaker with it in both. But however, doubtless neither the integrity of your hearts, nor the goodness of your consciences would have suffered in the least, though you had not compelled a poor plain hypothetical proposition, which never did, nor meant, either you, or any other man, the least harm, to bear the cross of being numbered amongst errors or Heresies.  
5. I desire also some ingenious shadow (at least) of a reason from you, how it relates to the conscientious discharge of your duty, to cite an whole page together (besides what you fraudulently leave out, as not serving your turn; and what you cut off, by an &c.) consisting of three or four and thirty lines, under the name and notion of one and the same error. Was it to represent me to your Reader as a man of monstrous and prodigious errors? one of which could not be expressed or contained in fewer words, than would fill an whole page in 4o; nor this without the interposal of an et caetera, and a false finger besides? Or was it to edify the world in the knowledge and consideration of your great zeal, and unwearied pains, to discover errors; so that rather than one of these should escape you, you would undergo the labour of transcribing whole pages together? Or was it for fear, in case you had determinately pitched upon any one line or sentence, you might more easily have missed the error, and have beaten a bush, where the bird was not? Or was it in hope, that within so large a circuit or compass of ground, your Reader possibly might find two or three errors, though yourselves could not well tell where to find any? But if you be unwilling to render unto me a reason of this your extraordinary Quotation, give me leave to render one unto you. I suppose the Reason might well be, because in that wherein you magnified yourselves, God had a mind to be above you for the propagating of his Truth. For whereas you (it is like) meditated an unusual Citation to show the world a more than ordinary error; God might suffer you to take this compass of matter, that so that great and precious Truth of his, which you call error, contained therein, might be presented from your hand with so much the more advantage to be discerned, acknowledged, and received by men; yea by such men, who probably might never have had the opportunity to have seen so much of it, but by means of the book.  {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. 
Doubtless the passage though injuriously dealt with (as we shall show presently) and purloined of some of its strength, towards the beginning, yet carries light in abundance in it for the conviction of any ingenuous and unprejudiced man, that what is asserted therein, is truth.  
6. Would not the integrity of your hearts to discharge your duty conscientiously, suffer you to pass by similitudes, comparisons, and resemblances, but that these must be crucified too for errors and heresies? doubtless never were parables or similitudes arrested, or attainted of error or heresy, until now. A considerable part of that long error we spoke of, cited by you in folio (p. 11.) consists of a similitude. When you make errors and heresies of similitudes, you give us just occasion to think, that you are not so much troubled with some men's errors and heresies, when you find them, as you are with seeking errors and heresies in other men, until you find them. But they that will find knots in rushes, are necessitated to knit them themselves. But I beseech you, tell me seriously: is it matter of conscience indeed with you, to punish the innocent with the guilty? If so, I am not for your laws, nor commonwealth. But  
7. What say you to the mangling, maiming, and deforming the sayings of your Brethren, when you cite them, by leaving out very emphatical and material words, and clauses; yea such Scripture expressions, as you found in them? Or do you not in citing the passage (lately pointed at) with which you are pleased to adorn your Catalogue of errors about natural man's free will (p. 11.) after these words, (line 11.) in a way of justice, leave out all this [and according to the Law, an eye for an eye, and a tooth for a tooth, this man having cut off the legs of another.] Were you afraid, that the passage would not look so like an error, as you would have it, if any lineament of Scripture should be seen in the face of it? What you express in your Testimony, you say, (p. 3.) that you express not with a bitter, but with a bleeding heart: but what you leave out, relating to this, and to other passages cited by you (of which notice hath been already taken) I fear you leave out, rather with a bitter, yea and bloody, than bleeding heart.  
8. Do you in the integrity of your heart, and cut of conscience to appear for God and his Truth, judge it an error, or heresy, to say, that if a Doctrine be asserted by Paul and Peter, it ought to suffer no disparagement for being found among the Tenets of Arminius? For of this assertion of mine you make an error (page 13.) unless the words imprisoned in a parenthesis, which are these, [as most assuredly it is] must bear the blame. Do you not want errors and Heresies to complete your catalogue & roll, when you are necessitated to muster and take in such as these? Are not most of your own Doctrines found amongst the Tenets of Arminius? Some of you (I suppose) cannot be ignorant, but that they are: but do you therefore judge them errors or Heresies? yet  
9 The testimony now under contest, is in nothing more unlike, at least more unworthy, the Ministers of the Province of London, than that importune, and most unnatural strain in it, which presenteth sayings and opinions, for errors and Heresies, which are fairly and fully consistent with their own principles and grounds. Hereof many instances might readily be produced, were not prolixity inconsistent with our present design. Is not that of the Apostle, Other foundation can no man lay, than that which is laid, which is Jesus Christ, 
a 1 Cor. 3. 11.  one of their principles, and main grounds? and yet (p. 5.) they make me erroneous, for not granting another foundation besides Jesus Christ, viz. Translations and originals: which notwithstanding, sensu sano, I do assert also for foundations. Again, is it not one of their own Principles, that no act performed by man, can be the foundation of Christian Religion? Yet pag. 5. they stigmatize me as an erroneous person, for affirming the act of Believing the English Scriptures to be the word of God, to be no foundation of Christian Religion. Yet again: is not that of Paul, That was not first, which is spiritual, but that which is natural; and then that which is spiritual, 
b 1 Cor. 15. 46.  another of their principles? yet (pag. 14.) they represent it for an error in me, to say; doubtless men are natural men, before they are spiritual, and supernatural. Once more, is it not a ground and principle of their own; that men are but natural men, till Faith comes and makes them spiritual, or supernatural: yet they condemn it (pag. 14.) for an error in me to affirm, that we cannot be made spiritual or supernatural, but by believing. Yet once more; Is it not one of their own principles, that God hath promised favour, acceptation, yea and salvation itself, to those, who shall believe; yet they make me a transgressor in point of error, for saying, that if it be possible for natural men to believe, then may they do such things, whereunto God hath by way of promise annexed grace and acceptation. Yet once again: I suppose it is a principle or supposition of theirs; that the Apostle all along the 11th chapter of the Epistle to the Hebrews, speaks of such a Faith, which is true and saving: and yet (p. 15.) they make me an Erroneous offender, for saying, that to believe, 1. that God is: 2. that he is the rewarder of those who diligently seek him, is all the Faith or belief that the Apostle makes simply and absolutely necessary to bring a man unto God. 1. into grace and favour with him. Caeterá de genere hoc adeò sunt multa, &c.  
10. Certainly it cannot be out of the integrity of your hearts to discharge your duty conscientiously, &c. to dissemble, connive at, and take no notice of, the very self same opinions published, printed, countenanced, recommended, by men of your own Interest and party, yea by some amongst yourselves, honouring such with the titles of Orthodox and sound men notwithstanding, for which you most unworthily, and contra-conscienciously defame others, who do not syncretize with you, labouring in the very fire day after day, in your preachings, in your printings, in your conversings, to render them the off-scourings and abominations of men. Let all the passages and sayings, which with all your double diligence, and the help of an evil eye, you have discovered and found in all my writings, and presented upon the Theatre of your testimony, as containing matter of error about natural man's free will, and power to good supernatural, be drawn together, and the rigidest extraction made of whatsoever imagination itself is able to imagine erroneous in them; there will be found the very same spirit and quintiscence of error (if yet it were error) clothed too with visibility enough, in that discourse of Mr. John Ball, entitled, A treatise of the Covenant of Grace, lately published by Mr Simeon Ash (one of the Subscribers.) recommended to the Christian Reader by three of them more, viz. Daniel Gawdry, Edmond Calamie, Anthony Burgess (besides two more of the Assembly.) The said Author, p. 44. of this Discourse, writeth thus. No man is hindered from believing, through the difficulty, or unreasonableness of the command, or through his own simple infirmity, as being willing and desirous to believe, but not able; which inability deserves pity: but his inability is of corruption and wilfulness: he doth not believe, because he will not: he is unable, because he doth not covet or desire, which is inexcusable. Is there not every whit as much power, and freedom of will here attributed unto natural men, as can be wrested or wrung out of any, or all those erroneous passages of mine, (erroneously so called) which are cited in the provincial testimony? Do I there say any whit more, or doth Mr Ball here say any whit less, than that in case natural men were not wilful, they have a sufficiency of power to believe? And that it may not be pretended that this passage fell from this author's pen at unawares, or that the contents of it were not his settled and bestresolved judgement, you shall find the very same things, and almost in the very same words, reasserted by him, pag. 226. of the same Discourse. Are those opinions erroneous, or heretical in Independents, which are orthodox and canonical in Presbyterians? Or if they be as erroneous in the latter, as the former, why is not I. B. brought upon the Stage, as well as I. G. in the habit and reproach of an Erroneous and heretical man? Yea and why do not Simeon Ash for publishing, and Daniel Gawdry, Edmond Calamie, and Anthony Burgess, (together with Edward Reynolds, and Thomas Hill) for countenancing and recommending erroneous and heretical opinions, bear their proportions also in the Censure and shame? Accessaries deserve to suffer, as well as principals. It is said indeed of the Donatists, that they disparaged and condemned all other Christians, but were indulgent in point of censure, towards their own 
a Donatistae qui praese omnes alios Christianos condennabant, se veritatem censurae in suos relaxabant. P. Mart. Loc. p. 785. : and of Eunomius the heretic, that he bare with all manner of wickedness in his own seat 
b Eunomius suis Sectatoribus quodvis scelus indulgebat.  Are not these Sons of Presbytery to be found in the same condemnation? Is their love any whit more extensive, than only to cover the multitude of their own sins? or their zeal, than to censure and punish the sins of other men? Is this their faithfulness unto God, for which they seem afraid (page 34.) lest the world should frown upon them? Or is this the fruit and product of their glorious Profession (page 5.) that as Ministers of Christ, and Stewards of the mysteries of God, in zeal to God's glory— from their very hearts and souls, they utterly detest and abhor all the errors, heresies, and blasphemies whatsoever swarming amongst us in these times, howsoever minced, masked, and palliated, and by WHOMSOEVEREMBRACED and countenanced? Can the children of this Profession be ignorant, that there are amongst themselves discrepances in judgements, and contrarieties in opinions? Or doth not this plainly imply, that there is apprehension of error in the respective Dissenters amongst them? yea it is famously known, that some of the ablest and most learned amongst them, differ from the greatest part, if not from the generality, of his fellows, in matter of opinion, and that about a subject of as high a nature, as any within the whole compass of Christian Religion. If then in zeal to God's glory, they from their very hearts and souls utterly detest and abhor, all the errors, heresies, and blasphemies amongst us, by WHOMSOEVER embraced and countenanced, how cometh it to pass, that they do not declare with the same acrimony of spirit, and height of indignation, against their own errors (mutually so believed) wherein they rise up, like Lions, against the supposed errors of other men? Brethren, give me leave to be serious with you: I believe you are straightened in your own bowels, in comparison of the enlargement which you have in mine, (though I fear, you believe nothing less.) I hear of many complaints, and sad regrets from you; as that the Ministers, and the ministry of Christ, are of later times, much despised: your Auditories, much depopulated: your respects with the people, brought well nigh to a morsel of bread. I beseech you consider what I shall say unto you: hath he that voluntarily puts his singer in the fire, any cause to complain, that the fire burns him, and puts him to pain? Or he that sows only tares in his field, to find himself aggrieved, that the earth makes him not a return in wheat? Or is it any wonder at all, if, when under a pretence of so much zeal to God's glory, such integrity of heart, such conscientiousness of appearing for God, his Truth, & cause hf Religion, such unpartial detestation of all errors, heresies, and blasphemies amongst us, by 
I plead for no error, truly so called: nor for any persons, worthy blame & censure. Let malefactors and thieves be crucified, but let not christ be crucified▪ with them.  whomsoever embraced and countenanced (with many such like glorious and glittering professions and protestations more, wherewith your testimony is garnished) you do in the very face of all these professions, all things contrary, stigmatize the Truths of God, with the odious and hateful names, of infamous & pernicious Errors & Heresies, set yourselves to pull down with both your hands the precious names and reputations of the faithful servants of God, you Brethren, & this without any cause at all given by them, report their sayings by halves, leaving out their explications, on purpose to defame them, represent such opinions & assertions as erroneous and heretical in them, which you allow for orthodox & sound in yourselves, exasperate and incense the sword of the Magistrate against such as are peaceable in the Land, and wish you no harm; foment divisions, multiply distractions, obstruct the quiet composure and settlement of things in the land, recompensing no degree of all this unworthiness, with any proportionable or considerable good; Is it any marvel (I say) if, going thus to work, coupling such vile & unworthy actions with such precious and specious professions, you sink and fall in the hearts of men daily more and more? Know this for a certain, that the hearts and consciences of men will never be able to rise up before you, & call you Blessed, unless they be holpen up by the hand of some visible worth, and excellency in your ways. Following showers of uprightness and sincerity from your hearts and hands together, will make your crowns of honour to flourish again upon your heads; which otherwise will certainly languish, fade, and die away. In the mean time (to return to our business in hand) though I find the best of you no better, than a briar unto me, in pursuing me with the out▪ cries of your pens for a man of I know not how many, nor of what, errors; yet are there four men amongst your 52. who have appeared in this ostracism against me, to their deeper shame, and confusion of face, than others. For what? they who publish and print books of errors, they who countenance and recommend books of errors, to be read; can these men find in their hearts to lift up their heel against those, who shall receive them from their hand?  

Delicti fies idem reprehensor, & Author?  
At scelus hoc meriti pondus, & instar, habet. i.   

What (man!) the Author, and rough Censor both  
Of the same crime? the crime, if crime it be,  
Which I committed have, yet merit doth  
Praise, and approvement, not reproof, from thee.   
Mr. Ash, Mr. Candrey, Mr. Calamie, Mr. Burgess? How could these names of men anoint Mr. John Ball with oil, and salted me withfire, only for speaking what he speaketh, yea and what themselves speak in him, or in that book of his, which they recommend unto me (amongst others) Let the Sun of Christian ingenuity be ashamed, and the Moon of human candour be abashed. For (Questionless) such a thing hath not been heard of, either amongst the sons of Nature, or of God, for many generations.  
But for the opinions, or opinion rather; (for though the citations be many, yet the error, if error if must needs be, contained in in them all, is, for substance, but one) which this grand Subscription voteth an Error in me about natural man's free will, and power to good supernatural; I desire the whole Covent, or college of the two and fifty, and all that dogmatise with them against the said opinion, to take knowledge, 1. That it is no new or strange doctrine in the Reformed Churches: 2. That it was a doctrine taught and avouched by some of the Reformers themselves; and those not of the least note, either for Learning or Religion. One instance in either shall suffice for the present.  
For the former, that the Doctrine condemned for Error by the Error-makers of the Province of London, is the publicly-received doctrine of the reformed Churches within the Province of Orleans 
In quo nihil, quod Ecclesarum nostrarum orthodoxarum fidei ●repugnet, repe●imus; e●que nomine dig num publicà luce judicavi. mus.  in France, appears from several passages in a Treatise of Paulus Testardus, Pastor of the reformed Church at Blois, entitled, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Sen Synopsis de natura & gratia; the said passages being compared with the approbation of the book printed in the beginning of it: The tenor whereof imports, that the said book was ordered by a Synod of the reformed Churches in the said Province, to be perused and read by two of the Ministers (there named) who give this testimony of it upon their reading, that they find nothing in it repugnant to the doctrine of their Orthodox Churches, and in that respect they judge it worthy publication.  
The said Author in the treatise mentioned, having (p. 83, 84, 85. &c. asserted and cleared three several ways or means, whereby God calleth men unto communion in that covenant of grace, which he hath made with mankind, the first, by Providence; the second, by the ministry of the Word; the third, by the effectual workings of his Spirit. P. 91. he affirmeth, That in all these ways or methods of calling men, God doth not only show unto the sinner what his duty is to do, but also exhibits and gives unto every man thus invited and called, power wherewith to perform it, and be saved, if he will: insomuch, that if he that is invited [or called] in the most general [& lowest] way of invitation of all, be not saved, he is altogether inexcusable before God. This the Apostle Paul teacheth expressly: That which may be known of God (saith he) is manifested in them, or unto them (meaning the Gentiles) for God hath made it manifest, &c. that they might be without excuse. But certainly, excusable they had been, if they had been willing, and only wanted power 
a Qòd in omnibus vocandi rationibus, deus peccatori, quid debeat non modo ostendit, sed & omni invitato, vocato, det posse illud praestare, & salvari, ●i velit: adeo ut si non salvaturis, qui generalissimâ tantum ratione invitatus est, fit prorsus inexcusabilis coram Deo. Id expressè▪ docet Paulus, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} (inquit) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} manifestum▪ factum est in ipsis (gentibus scilicet) Deus enim manifestum secit, etc▪ ut inexcusabilis ipsi sint. At certe si, etsi maximè voluissent, non potuissent, ●uissēt excusabiles. P. T●st●r does, Synopsis. Thesi 121. p. 91.  There is not an hair's breadth of power to superuatur all good, more attributed by me unto natural men, than is clearly, and above all controversy asserted in this passage; which yet is avouched (as ye have heard) by two sufficient witnesses, and these of the approved order of Presbytery itself, to be the doctrine of the Orthodox Reformed Churches within the Province of Orleans in France. But whereas my London Subscribers transcribe so many passages of mine under their Title, or Head, of, Errors about natural man's freewill, etc. let all these passages be sifted, from the first to the last, by lines, words, syllables, and letters, yet will there not be found the least or lightest insinuation of any freeness of will in natural men to any good that is supernatural: yea they that have been the most constant and intelligent hearers of me in the course of my ministry, cannot but testify on my behalf, that I have still upon all occasions, resolved the condemnation and perishing of men into the most miserable and strange servility, bondage and thraldom of the will to corruption and vanity: yea and have urged and pressed the necessity of the grace of God for turning the captivity of it, and setting it at liberty. Therefore, O Province of London, study thy Teachers, that thou mayst know what, and what not, to learn of them. It were easy to draw forth many more passages out of the Treatise specified, of the same import and inspiration with that which hath been produced; but this is sufficient for these two ends and purposes;  
1o. To demonstrate, that the authority of a Province of Ministers, though all receiving the honour of Orthodox from one another, is yet a miserable support or stay for the judgements or consciences of men, in matters of doctrine. That which is asserted for Orthodox and sound by a Province of Ministers in France, is importunely censured and condemned for an infamous horrid, and pernicious Error, or heresy, by a Province of the same profession in England.  
2o. To show, with how good a conscience the Subscribers jointly affirm, (as they do, page 3. that they find, to the abundant satisfaction of their judgement, and rejoicing of their spirits, the confession of faith humbly advised by the Assembly of Divines, singularly pious, prudent, sound, and agreeable to the Scriptures, and CONFESSIONS OF OTHER church's. If it be agreeable with the Confession of those Churches lately mentioned, they have as much, or more, need to confess their fault, as their faith.  
As to the second particular, wherein I affirmed, that that Doctrine which these men call infamous, pernicious, horrid Error and heresy, was also taught to the full extent and compass of what I deliver in it, by some of the chief Reformers themselves, it appears sufficiently by this ensuing passage from M. Bucer, who in his Enarration of the Epistle to the Romans, chap. 2. vers. 14. writeth thus: 
a Hic duo observemus; Deum nullis unquam saeculis homines doctrina salutis destituisse: proinde, quicuuque unquam perierunt, suâ culpâ periisse. Naturam ita perfundit suâ juce Deus, ut hi tantum à justitiâ alieni maneant, qui eam ultrò à se rejiciunt.  Here let us observe two things; that God in no age whatsoever, left men destitute of the doctrine of salvation: Therefore whoever at any time perished, perished through their own default [or neglect.] For God so bedeweth (or washeth) Nature with his light, that they only remain strangers unto righteousness, who willingly, & of their own accord cast it from them. There are at this day nations not a few, to whom the Gospel of Christ is not sincerely preached: Others there are, who hear nothing of it. But if these did not voluntarily put from themselves the desire of righteousness, the Lord (questionless) would so animate them with his Spirit, that they should, or might, perform the things of the Law, commit themselves wholly to his (grace, or) goodness, and do unto their neighbours what they would that they should do unto them. Hence it would come to pass, that God would sooner send an Angel unto them, as 
Sunt & hodiè Gentes non paucae, quibus Evangelium Christi haud quaquam sinceriter praedicatur: sunt quae de eo nihil prorsùs audiunt▪ Hi autem si non ultrò justitiae studium repudiarent, Dominus indubiè spiritu suo sic eos animaret, ut quae legis sunt praestarent, committerent se totos ipsius bonitati, proximis facerent quae cucupiunt fieri sibi. Hinc fierer, ut Deus citius Angelum eis mitteret, uti fecit Cornelio, quam ut ignorare eos Christum suum pateretur. Sed dum impiè ingrati iniquitate suâ detinent revelatam jam ipsis veritatem, merentur, non solum ut nihil praetereà boni Spiritus accipiant, sed etiam ut dentur in sensum reprobum, &c. Alterum hic observandum est, ut ipsi quoque huic operi legis, quod in scriptum est cordibus nostris, recto illi, ut divinitùs impresso sensui, quo perpetuò vocamur ad sancta & honesta studia, revocamur à pravis, auscultemus, cogitationes nos accusantes, & conscientiam contrà nos testificantem, exaudiamus.— Deum sanè ipsum rejicimus, cum sanctis hujusmodi cogitationibus non obsequimur.  he did unto Cornelius, than suffer them to remain ignorant of his Christ. But whilst through impious ingratitude, they detain his truth revealed unto them, in unrighteousness, they do not only deserve to have no more of the good Spirit given unto them, but even to be givenup to a reprobate sense, &c. The other thing here to be observed, is, that we ourselves also harken unto the work or effect of the law, which is written in our hearts, that same right and divinely-impressed sense of things within us, whereby we are continually called upon for holy and honest courses, and called back from those that are dishonest, and that we narrowly listen unto and mind, those thoughts which accuse us, and our conscience, when it witnesseth against us.— Verily, we reject God himself, when we do not yield obodeince to such holy cogitations as these. I appeal to the consciences of the Testimony-Subscribers themselves, whether this passage be not much fuller and ranker of the spirit of that opinion, which they reckon amongst the very dregs and spawn of those old accursed Heresies, amongst noisome, infamous, horrid, and pernicious errors, than any, than all the passages they have raked together out of my writings. Yea if they please, they may read more of the same author's judgement upon the same point, and to the same purpose, in what he comments upon verse 25. of the chapter; where (amongst other things) he conceiveth, that Paul offered this to the consideration of the Jews, that the Gentiles, even before Christ was revealed unto them, were partakers of true righteousness 
a Sed ut superiùs quoque ostendimus, magis id ex instituto Pauli suit, ut objiceret Judaeis, Gentes etiam ante revelatum eis Christum, verae justitiae fuisse compotes. . which is a saying ten degrees beyond the line of any of mine. And yet M. Bucer was never (to my knowledge) counted an Arminian by any, nor branded for an heretic, or a man of a rotten judgement, by any, unless it were by the Ministers of the Province of Babylon, who (as the story saith) digged him out of his grave, and made a sacrifice by fire of his dead and buried corpse unto the Genius of their bloody Religion. It were easy to fill many pages with passages from other orthodox and Reformed Authors, as Melancthon, Musenlus, &c. wherein they deliver many things fully consonant with what I have written, and the Subscribers branded with the broad seal of their authority, for erroneous. But miserable is the condition of Truth, which must not be suffered to pass by the warrant of its own light, without letters of recommendation from the darkness of men. Nor were it any matter of much more labour or difficulty, to bring in antiquity itself, and particularly those very Authors who were the greatest opposers of Pelagius, and the than errors denominated from him, as Jerome, Austin, and Prosper by name, with their mouths wide opened in approbation, and coassertion of the same things, for which I am arraigned at the Tribunal of Sinon 
a The Ancient Records, (as I 〈◊〉 informed) m●ntion it by the name, not of Zion, but Sinon college. But they that have authority to make errors, may change names at pleasure.  college, as an heretic. It is manichism 
Manichaeorum est, hominum damnare naturam, & liberum auserre arbitrium. Advers. Pelag. in proem.  (saith Jerome) so condemn the nature of man, and to despoil it of freewill. (Unless any man can find better, or more proper English for, liberii arbitrium. And elsewhere, thou blasphemest in vain, continually buzzing it in the ears of the ignorant, that we condemn freewill: let him be c●demned, who condemneth it 
c Frustra blasphemas, & ignorantium auribus ingeris, nos liberum arbitrium condemnare. Damnetur ille, qui damnat. Ad C●esiphontem ▪ Yet again in another place: We so maintain freewill, that we deny not the adjutory (of grace) to it in all things 
d Sic liberum servamus arbitrium, ut ei per singula adjutorium non negemus. Hicron. l. 1. Dial. advers. Pelag. . Augustine himself, the famous Antagonist of Pelagianism, maintains to the full whatsoever is asserted by me, concerning the will and power of man. If there be no grace of God (saith he) how doth he save the world? If there be no freewill, how doth he judge the world 
e Si non sit Dei gratia, quomodo salvat mundum? & si non est liberum arbitrium, quomodo judicat mundum? Aug. Epist. 46. ? And again, The Catholic Faith, neither denies freewill, either in respect of a bad life, or of a good: nor doth it attribute so much to it, as if without the grace of God it could do any thing, &c. Yet again, The Pelagians conceit that they know some great matter, when they say, God would not command that which he knew could not be performed by men. I wonder who knows not th●●… 
f Fides Catholica non liberum arbitrium negat, sive in vitam malam, sive in bonam: neque tantum ei tribuit, ut sine gratiâ Dei valeat aliquid, &c. Aug. Epist. 47. . It seems Austin supposed no man ignorant of the truth of that, which these Subscribers persecute under the name of a pernicious error. 
Magnum aliquid Pelagiagiani scire se putant, quando dicunt, Non juberet Deus, quod sciret non posse ab homine fieri: quis hoc nescit. Aug. de Grat. & lib. Arbitr. c. 16.  The fame Author yet again, We exeorate the blasphemy of those, who affirm, that God enjoy●●… any thing that is impossible unto men, and that the commands of God cannot be observed and kept by every man in particular, but only by all men in common, or in general 
h Execramur blasphemiam eorum, qui dicunt impossibile aliquid homini à Deo esse praeceptum; & mandata Dei non à singulis, sed ab omnibus in communi posse servari. Idem. . I●…Austins verdict will pass, the Subscribers are the Blasphemers, not the Author of the divine authority of the Scriptures asserted. Consonant to the last recited saying of Austin, is this of Basil the great, It is impious to say, that the precepts of the holy Ghost are impossible 
i {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. . So that evident it is, that these men confute Pelagianism by plain manicheism; nay, that which only themselves call Pelagianism. For it clearly appears by the writings both of Jerome and Austin, that the question between Pelagius and them, was not whether man hath freedom of will, either in respect of good or evil: for these Fathers constantly defend themselves under the shield of this assertion against Pelagius his charge. 
b Dicat Pelagius, per gratiam nos posse praestare legem Dei, & pax est. Aug.  But whether men, notwithstanding their freedom of will, did not still stand in need of Ajutorium gratiae, the auxiliary or adjutory of grace, both for the performance of, and perseverance in, what was good. But these men have exchanged the Fathers adjutorium, into their own compulsorium. For me, I never denied, but always have asserted the necessity of grace by way of adjutory; only the necessitation or compulsion of grace, is no Article of my creed.  
Reader, I had not troubled thee with so much as any one of these quotations, but that it is the calamity of these times, to judge Truth and Error still commensurable with the votes of those men, who having engrossed the honour and repute of being ORTHODOX men unto themselves, square these votes of theirs concerning Truth and Error, not by any principles of the clearest reason, nor yet by the Scriptures soundly interpreted and understood, but only by the Traditions of the Elders, and by what they read in the writings of such men, whom they are pleased to take into part and fellowship with themselves in their own glory, and vote, ORTHODOX.  
But to leave this; there is yet one thing more in the Testimony (so called) to the Truth of Jesus Christ, &c. which hath too much shadow in it for the pencil of such exquisite Artificers, as the Ministers of the Province of London: and therefore, represents it with much suspicion of being a spurious and suppositious piece, and not the genuine {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}; of such masters. For doth not this testimony once and again (viz. p. 24. and 26.) commend the government, whereunto the hearts of the Authors seem to be so impotently lifted up, by the success wherewith it hath been crowned? Doubtless the real and true Ministers of the Province of London, having such abundant opportunity of converse with travellers from all parts, cannot but be full of the Truth of this Information, that there was more of the truth and power of Religion in England under the late prelatical Government, than in all the Reformed Churches besides. The best success, which they can with any colour of Truth entitle this Government unto, is but the success of the gardiner's shears, which prosper only to the keeping all even and smooth in the privet-hedge, by the snipping off, and keeping under those thriving twigs and branches, which otherwise would outgrow their fellows, and hinder uniformity.  
Lastly, me thinks there is too palpable a reflection of prejudice and dishonour upon the Parliament in several passages and strains of this piece, to issue from between the feet of the sacred Conclave of zion-college; though wiser men (I confess) than myself, resent the affirmative stronger in this, than the negative; conceiving an evil eye looking out of a fair face of words upon the Parliament, to be no dissenting character of the Genius of the Ministers (indeed) of the Province of London.  
To draw towards a conclusion; if any man shall ask why I could not be content to sit down by my charge, with the same patience wherein others charged as well as I, possess their souls; no man's pen moving against his accusers, but mine? I answer.  
1. I was loath, that either the stones in the walls, or tiles upon the houses, should take the honour and comfort of this service, out of my hand. If these should hold their peace (saith Christ) the stones would crie 
a Luk. 19 4. . The honour of Christ must be vindicated: and if the Jews, who are a people, will not do it, the Gentiles, who are no people 
b Rom. 10. 19 , shall and will. If men endued with reason and understanding, shall not appear in asserting the honour of God against those, who sin with an high a hand against it, the inanimate and senseless creature will certainly rise up, and take away this crown from them.  
2. The demand proposed, supposeth that, which ought not to be supposed; viz. that my patience is not only exercised, but overcome, by my Charge. The truth is, though I do not ●it down by it in patience, yet I rise up with it, and bear it upon my shoulder, with more than patience; even with joy and gladness; as I stand charged from Heaven to do: My Brethren, count it all joy, when you fall into divers temptations 
c Iam. 1. 2. . I trust the tenor of my Answer doth no ways imply, that there is so much as the least hair of the head of my patience fallen to the ground.  
3. One part of the rest, who are compelled to drink of the same college cup with me, may possibly either have reversed the errors here charged upon them, or otherwise be conscious to themselves of insufficiency to defend them. Another part of them, for aught I know, may rise up in their own defence, as I have done; yea, and possibly may prevent me. But for those Assertions of mine, which these Ministers have baptised by the name of errors, I neither know any reason why I should proscribe them, nor yet despair of strength from God, sufficient to maintain them against all contradiction whatsoever. But  
4. (And lastly) The chief motive which engaged me to this undertaking, was, because I look upon myself as the chief, if not the only person, for whose sake the 52. hands were at this time drawn out of the bosom to smite the rest. When the chief Priests and Elders, had with more than ordinary diligence and importunity wrought Pilate to sign his warrant for the crucifying of Christ, because matters deserving death were not so clear against him, as they desired; they procured two thieves to be crucified WITH HIM, the one on his right hand, the other on his left 
a Mar. 15. 27 , who in all likehood had not suffered death, at least at this time, but only to colour over the foul act of crucifying Christ, with the justice of their execution (if yet this execution itself were allowable by the laws of God) and to represent the Lord Christ as a man only worthy such company. In like manner, I have some reasons importuning me to conceive, that this Court of Assize was called principally, if not only for my sake: and that no Testimony had been given at this time, either to the truth of Jesus Christ, nor against the errors or Heresies of other men, had not the two and fifty prudently judged it expedient that my Name should be blasted, and not the reputation of a whole Province of Ministers suffer by the greenness of it. The grounds of my belief in this point are,  
1. The sore wound given to their Cause by Hageomastix Displayed, &c. was never mollified with oil, until now. They never eased themselves of that sorrow, till this Congregatio magna being called to advice about the cure, prescribed this Recipe in order thereunto; viz. that 4. or 5. innocent lines of this Treatise should be cited to appear upon a Stage, purposely built for errors and heresies, and here receive the shame due to innocency and Truth. But in vain have they rubbed themselves & their sore upon this Dictamnum 
a Dictamnus, or dictamnum, is an herb (in English Ditanie) having a property to draw out any thing fastened in the body; upon which wild beasts are said to rub themselves, when they are hurt, or wounded, for their ease and cure.  the imflammation is never a whit allayed by it. Yea to this day— Haeret lateri aethalis arundo; nor have the 52. hands of this Subscription, with all their versatile motions and endeavours, been able to wriggle, or wrest it out.  
2. I judge the greatest part of the other errors and Heresies produced upon this theatre, to be beneath their cognizance, by reason, partly of the silliness, contemptibleness, and irrationality of them; partly, of the obscurity and inconsiderableness of their Authors. I can hardly believe that such Eagles would have stooped to catch such flies, such dead flies, as these, but only to put into my ointment, to cause that to cast forth a stinking savour.  
3. The said Testimony produceth my Errors & Heresies (so called) by whole pages, & half pages, as if it were loath to leave any room for other men's? Whereas my fellow-heretiques and Erratiques, are quickly dispatched; little being cited out of their books in comparison; I suppose, lest their errors should seem as great, as large, as dangerous, as mine.  
4. Lest I should seem not to abound with errors above the rate and proportion of other Delinquents in this kind, they cite sayings (almost) of all sorts out of my writings to make errors of, as Parentheses, similitudes, suppositions, assertions of a most direct and clear consistency with their own principles, and what not?  
5. This Testimony to the Truth of Jesus Christ, made all the haste was possible after the coming out of the Divine Authority of the Scriptures asserted, to blast the credit, and waylay the acceptation of it with the generality of men. Whereas there are very few, if any, of those other writings, which are attainted of error and heresy, with mine, but have been extant in Print some considerable time, yea some of them (to my knowledge) several years. But by the way; is it not very in-harmonious, that these great Professors of enmity and abhorrency against Errors and Heresies, should persecute the Assertion of the Divine Authority of the Scriptures?  
These, with some other considerations of like nature with them, render the jealousy very opportune and strong, that myself only was the standing mark, at which the arrow of the testimony was shot; and that the rest were made to stand by only to give aim. They are brought in to partake of my condemnation; that so I might partake with them in their guilt and shame; or at least with such of them, who being guilty, deserve shame.  
To conclude: whereas the Subscribers, with many others of the same interest, are still instant upon all occasions, in season, and out of season, to declaim against me, as a friend to Publicans and sinners (I mean, to Errors and Heresies) and cry out that I desire & plead for a toleration of them all; I here solemnly profess, in the sight of God, Angels, and men, that whoever they are, that bear the Errors and wicked opinions of the times, as a burden of sorrow upon their hearts and souls, I bear my share and part with them. Nor do I believe that any of them all, who seek to render me the hatred of men, by the imputation of such a delinquency, have run, either faster, or further, in the way of God, for the pulling up those noisome weeds out of the fields of Christ amongst us, than I have done. I have professedly engaged myself in the public court of my Ministry against 4. of those Errors (and am at this day in full prosecution of this my engagement) which are generally looked upon as the most predominant amongst us, and unto which, all others whatsoever, may (I conceive) easily be reduced; Antinomianism, Anabaptism, antiscripturism, querism, or Seeking; unto which I might add a fifth also, called manicheism: which, had it not the countenance, which the other 4. want, would soon be found to be of as sad and dangerous a consequence to Religion, as they. I am a fool to boast myself: but wise men have compelled me: and wise men (I hope) will pardon me. I have again & again in several of my writings, declared my sense and judgement to be, that no Error whatsoever ought to be tolerated; but that every error sufficiently detected, and evicted, aught to be proceeded against, in such a method and way, and upon such terms, which are justifiable by the word of God, or by such principles of equity and good conscience, that are found in prudent, disengaged, and conscientious men. The height of my interposals in this kind, hath been this; 1. That men be very cautious and wary, lest intending only to crucify thieves, they crucify Christ also. 2. That they do not make thieves of all those, who through infirmity or mistake in judgement only, declare themselves to be men.  
FINIS.   

Errata.  
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