MORO-MASTIX: Mr John Goodwin whipped with his own ROD. OR The dis-secting of the sixteenth Section of his book truly named by himself HAGIO-MASTIX:  
So far as it falsely and frivolously mentions a late disputation in Christ-Church Parish, concerning the lawfulness of paying tithes.  
By a diligent observer of the said Disputation.  PROV. 26.3. 
A whip for a Horse, a bridle for the ass, and a Rod for a fools back.  PROV. 26.5. 
Answer a Fool in his folly, least he be wise in his own conceit.  Tit. 1.13. 
rebuk them {αβγδ} sharply, or( as Mr Goodwin renders it) cuttingly.  
LONDON, Printed for THO. UNDERHILL, and are to be sold at his shop at the sign of the Bible in great Woodstreet. 1647.   

Moro-Mastix, Mr GOODWIN whipped with his own Rod.  
THe Title of your Book is Hagio-mastix, in your own English a scourge of the Saints. None deny your pen to be the scourge, but many doubt who are Saints. Surely the Saints you scourge are no Sectaries, your work is not to whip them for their fals but to wipe them from their foulness, whensoever they wallow in their impure puddles. Sir, you must needs have a sweet Office, and fine fingers to be boot-catcher in common to all the Sectaries, to make them clean whensoever they step into their mire of sin. I now understand the meaning of your complaint in the sixteenth Section of your Epistle, where you thus writ: My work sticks so close to my hands that I cannot clear them of it: Sir, I neither envy your function nor your fingers.  
Your book is called, The scourge of the Saints. Ill expressed, had your book no more of the Scourge than of the Saint, it might easily lodge in half a Nut-shell.  
Your book is the scourge of the Saints; and yet 'tis a scourge to none but Presbyterians. Reader, judge then who are the Saints by his own confession. Sir, the praises of your pen are as far from our liking, as your intending.  
But we will take your own meaning, by Saints you mean Sectaries. Sir, where is modesty to commend yourself, the master-Sectary of the City? if ordinary Sectaries be Saints, you are an Angel sure:  
If that the man such praise must have  
What then shall he that keeps—  
But are Sectaries Saints? yes, in Satans calendar; Saints per antiphrasin, as auri sacra fames, as the whore is in the hebr, denominated from a root that signifieth to be holy, or as the Pope hath the title of holiness. These late monopolists of sanctity differ as much from scripture Saints, old non-conforming Saints, nay, I am confident from some thousands of Saints in New England, as PERKIN WARBECK from the true PLANTAGENET, a Stage-player from a King, a gaudy page. from an high-born Prince, a morris-dancer from an Emperor. True sanctity I love, I admire as a spark of the heavenly flamme, a ray from the sun of righteousness, the divine nature, a slip of Paradise, the best suit of the soul, the first fruits of glory, in a word, heaven upon earth, the subjects whereof I look upon as the truly excellent ones, sons of the great king, heires of Immortality.  
But bare pretenders to sanctity that have the Saints name and Satans nature, I think them as Apes and monkeys( those ludibria naturae) by so much the ugliest of ereatures, by how much the thing excels which they imitate. A lying deceitful Saint, a seditious heretical saint, an unclean profane saint, a saint of the new Edition, a Gangraena'd saint; saint oats, saint Gorton, saint Lilburn, saint Seeker, saint Dipper, saint Antiscripturist; in a word such saints as all along Master Goodwin 
Vocat se joh. Goodw. fautorem sanctorum, said in toto opere per sanctos, scismaticos suos& Brownistas intelligit. Calumniatorille, omnes Anabaptistas, Antinomos, Arrianos, nulla distinctionefacta sanctorum titulo includit. i. e. John Goodwin calls himself the favourer of the Saints, but all his book over, he only understands by Saints schismatic, and Brownists. This Railer, without making distinction, includes Anabaptists, Antinomians, and Arrians under the title of Saints, Honor. Reg. pag 124. Yea, Mr J. G. accounts those to be Saints, and says they are holy and heavenly, who deny, that, God is one in three persons, Hagio-ma. p. 36. Sect. 27.  canonizeth, the Saints here joined with the scourge are but Aulchamy-christians, pit-fals and 'gins in Religion, dung-hils covered over with snow, Bristol-diamonds, chimney-peeces. Sir, your placing your Saints in the Title of your book seems to be a significant Ceremony, that they are Saints only in title, Citizens of the new, as the King of Spain is King of the old Jerusalem. We see whom you mean by Saints, your complaint is, that  
These Saints have a scourge] You should have said are a scourge, and I am confident the greatest that the power of godliness ever felt; they being the tail of the Dragon, Satans last experiment against the Church, his masterpiece shaped sometimes to that exactness that if 'twere possible the very Elect should be deceived by them.  
You complain of a scourge, and we wonder not, the holy ghost fore-tels you, murmurrers, complainers, and for the scourge you know, who it was that complained before you of torment, both of you, before your times; I fear your greatest torture is that of your own galled-consciences, for any other we know none unless it be a scourge to you, that you may not scourge Christ more, the work of Reformation, the Ministers of the Gospel: your Bedlam Opinions deserve the scourge, and were your sins scourged no more than your sides, surely you would never complain. I confess some of your are scourged and payed very sorely, but it is with Pensions, with great Offices, and stipends: sure I am the little finger of New England, hath been heavier than the loins of Old, their scourges sharper than our scorpions: consult with those your brethren that were banished thence into the Isle of Errors,( a place that Mr G. is in a fair way to see before he dieth) and particularly ask Sam. Gorton whether the whip wherewith the Civil Magistrate made him to be whipped, was the scourge of the Saints or no? but the vomit of New England is food good enough for Mr G. and those that the godly account Devils there, he accounts Saints here.  
In the sixteenth Section of the Epistle to the Reader you writ to this effect.  
This generation having a faculty to make verbal victories of real disasters, 
Sect. 16. Epistle to the Reader.  importunely applaud their champions( which were four if not five to two) and congratulate their great success in a disputation held in Christ-Church Parish, about the lawfulness, not so much of the payment as of the demand of tithes by the Minister.  
I must take this lump of lies in pieces.  
This generation]  
Generation, is a very comprehensive word; 
Sect. Dissect.  you are willing the Reader should doubt whether they be a generation of men or beasts, or if of men, whether they be fit to be named with yourselves the same day; and the scornful distinctive addition ( This) imports it. God, I thank thee, I am not as THIS Publican: you know the passage, apply it. You cannot name the holiest of your adversaries without a squeamish diminution; the ancientest and highest of ours in the school of Christ, never got beyond the degree of a pretty man with you, the meanest and youngest of yours shall commence precious, per saltum, even before they are so much as pretty.  
But what of this generation?  
They have one faculty]  
No hurt in this, some of your generation have many faculties, and some of them none of the best.  
Many: One man hath a faculty to sell chickens dead and alive, and to preach too. Another a faculty to be in his stall six dayes in the week, and on the next day a faculty( though which is strange, neither authority nor sufficiency) to supply Mr Goodwins place better than himself would have done.  
None of the best: a faculty to lie, libel, be heretical and Blasphemous, and yet, which is the wonder; a faculty to call themselves Saints when they have done.  
But what is this generations one faculty?  
To make verbal victories]  
Why give you them so much as the word victory? 'tis beyond the strain of your ordinary ingenuity to name this generation and a victory in the same breath, Presbyterians pursue victory( though, truth more) and cannot reach her: Sectaries fly from victory and cannot shun her: victories fall into your mouths as you sleep. Was there ever Presbyterian that had a Victory? though they non-plus you and make you yield the cause; yet I never thought they had the Victory till now.  
But the Victories are onely  
verbal]  
Reader let thy ingenuity be the judge, who are the Verbally victorious; the wordy men, the paper-performers of the times; not they surely who being not so prodigal, either of money or modesty, dare not maintain three Pamphleteers, to pen their weekly praises to the ends of the iceland, that so the small print of a performance, may be turned into a great character by the spectacles of a diurnal: many a weighty merit of Presbyterians sinks to the bottom and lieth hide, while the feathery services of every Sectary shall swim a top and be seen. Sir, we lay the brat of verbalizing at your own door, your ordinary proportion is a drop of truth to a sea of words.  
But, what are these verbal Victories made of?  
real disasters]  
Here the man is like himself, dusty and misty. If he means the Presbyterians make verbal Victories of the real disasters, that they bring upon Sectaries it is nonsense. If he means that the Presbyterians make verbal Victories of the real disasters that the Sectaries bring upon them; let him show when and where the Sectaries brought such real disasters upon the Presbyterians. The Presbyterians care not how many such real disasters they have, as they had at the disputation at Christ-Church. Every week one as long as you pleas: it was such a disaster that made some of your faint followers glad to call for the aqua-vitae bottle of an hagio-mastix, to recover their spirits, which yet being but simplo water without life, recovers none.  
But wherein stands the verbalness of the victory?  
In applauding their Champions &c.  
If you grant them Champions, we dare grant them their due applause; though I hope those whom you call our Champions may they gain but people to Christ, care not for so much as a shoo-latchet of applause: it is better to have Champions without applause, than to have applause without Champions. It was your unsavoury twit against Mr Edwards( not no where) that you had not so much leisure to writ as others, because you preached not to empty Churches: but tell me whether is it more commendable for a full preacher to have an empty Church, or a full Church to have an empty preacher. Chickens whether dead or alive are very good food for Sectaries, Smug the Smith or the Exchange-man are as good as the best with you. Sir, if we be champion-applauders, you are pigmee-applauders: but I do ill to tell you so much of praising yourselves, for it is the strongest Argument you have to prove the Presbyterians ill neighbours.  
But why do they so much applaud their Champions?  
For a great success at a Disputation]  
A Disputation it seems you grant it to be: but seriously you style it what I dare not, for every Disputation implies an Answerer: but I saw much more of the Despondent than of the Respondent among you.  
For the success of the Disputation, Sir, call it not great in a jeer: though it were not so great as to boast of in regard it did not change your minds; yet neither was it so small as to be ashamd of, in regard( to use your own words) it stopped your mouths. Great or small be the success, had it been on your side the next diurnal should have trumpetted it out as far as Michaels Mount in Cornwall before this time.  
You speak of our great success in scorn, and well you may, I confess we have not the Sectarian way of success; a Sectary and success seem almost undivided companions. Be his head never so dull, his heart never so unfaithful, his coat never so threadbare, will he but serve I know not what design; showers of invisible gains shall rain through his cracked conscience, and the man of guilt shall suddenly be metamorphized into a calf of gold, and is not this success? Sir, honesty is better than success at all times; Sectaries are generally as far from a surfet with honesty, as Presbyterians with money. Reader note this by the way.  
But about what was this successful Disputations?  
About the lawfulness of paying tithes]  
True Sir, and tell the Reader withall that Mr J. G. appeared there to Defend the Negative, The unlawfulness of paying tithes( for, else he appeared to no purpose) in Gospel-times. A task so odious that not without difficulty( as it is thought) an assistant was procured to Mr Goodwin; all supposing that Mr Cox was not there upon choice but taken up upon necessity.  
Yet Mr Goodwin( as Doeg when none else could be found) Ventures, enters, appears to do his devoire as a respondent against the lawfulness of that maintenance which the Christian Magistrate hath set out for the Ministers of the gospel in his Dominions; the wonder of which wickedness was the greater in regard that in his own judgement and conscience( if any be left) he is believed to hold tithes lawful; for, he himself for divers years lived upon the said maintenance by tithes in Norfolk& yet he never, that I could hear of, since that time of his Norfolk-tythe-taking, made acknowledgement of any unlawfulness in,( much less, made restitution for) that public and known course. 2. Some of his own followers professed, since the debate, by way of apology for him, that his judgement was still for tithes as the Disputants were; and will you( said they) blame a man for not answering against his judgement. 3. I am sure being earnestly, openly, and respectfully requested by a Minister, once, twice, and thrice, immediately before the disputation began, to declare his judgement concerning the unlawfulness of tithes, he totally declined it. 4. In the disputation he was driven( whither by force of Argument, or conscience, himself best knows) to confess that for any Judaicalnes or typicalnes, it is now as lawful to pay tithes for the maintaining of the ministry, as for the maintaining of an Army, onely he said, some 
He calls his Clients weak and inconsiderable, by craft.  weak and inconsiderable( or inconsiderate, I well remember not whether) people might think otherwise, which was a gross granting of the cause, even to the being pitied by his opponents.  
Now sir, re-collect yourself, was it not enough for you, against your own judgement to endeavour the defending of a rotten cause, and having sought God to direct you and the people in a right way, to resolve to led them in a wrong? was not all this, I say, enough, but that, since the disputation, for the propping up of your tottering reputation, in stead of Arguments, as a scholar to redeem your credit, or of repentance, as a Christian to wash your conscience, you must needs publish to the world a fals and frivolous scoff, viz. that the two Arguments brought by your opponent, moved the matter in question no more than two silly Lambs could draw a wagon? Sir, my soul pities both your spiritual and outward condition; the former for your adding sin to sin, and giving no signs but of a vain unsavoury spirit unto this day: the latter, in regard I fear the world will look upon you, till you repent, as sins Solicitor, Satans brewer, a walking Amsterdam, the linsey-woolsey to every untruth, the City-Ishmael, the Attorney for a toleration, and a very pander to the lusts of the people. You add, that the disputation.  
Was not so much about the lawfulness of paying as demanding tithes]  
truly sir, I see your memory is as short, now, as were your answers, before; I affirm that the question propounded was concerning the lawfulness of paying tithes in Gospel-times; for I know no demanders of tithes that came to the discourse scrupul'd, and had they been so, I think they would not have chosen Mr John Goodwin to have satisfied their consciences, such a dusty deliverer, such a fumbling resolver.  
You add.  
There was nothing said in that dispute but what had tantum for quantum. Answer for Argument in full return]  
By tantum and quantum, he means he gave as much as was brought; we never denied but you gave as much. But, sir, it had been more to your commendation to have given as good as was brought; it is true for the quantum your answers were sufficient, but for the quale they were nothing worth: had you given us a bushel of pebbles for a cabinet of pearls, we could neither have blamed your tantum nor your quantum: you see poor people, what you are to look for, from these men; nothing but quantity, measure, words; Gorton and the Chicken-man are as good at tantum and quantum as the best of you. Sir, had your weight been more and your measure less, it would have done better.  
You proceed:  
You know no man that came scrupul'd in the point, that went away satisfied.  
It is a sign you know not yourself; and if you went not away satisfied, you went away convinced, even to a clear yielding the cause: he that is convinced in such a question, and is not satisfied, must give me leave to fear, That his Religion begins at his pockets.  
But if none other could satisfy the scrupul'd people: Sir, why did not you then endeavour it? some think your own advantage is the reason why you still desire to keep them under cure: Why did you labour to make those who denied tithes out of weakness to be weaker, and by stifling your own conscience to continue their doubts? Sir, had a Presbyterian sought thus by pleasing their humors to poison their souls, he would have been suspected to have loved their supper better than their souls; but we must be silent.  
You writ on.  
Yet some of their party, as if they were bound by their Covenant]  
Their party] Oh this word party is a sweet word: I wish you would spend more time in mending and less in making your party: some observe that ever since yourself could not get to be part of the Assembly, you have been labouring to assemble a party.  
As if they were bound.  
It seems your party is not bound: you break all bands civill and ecclesiastical; and you transgress all bounds; I am confident, the Sectary that snatched away his bond from his creditor, and then refused to pay his money, thought himself not bound.  
By their Covenant]  
And is it not your Covenant also? yes, but with this difference, you say that ourpartie think themselves bound by it.  
To provide per fas& nefas, that Presbyterians in all things should have the pre-eminence.  
For those profanely applied words, that Presbyterians must in all things have the pre-eminence, 
Col. 1.18. It is said, that Christ in all things might have the pre-eminence.  I leave your own consciscience to whip you: me thinks you might have spared the person of Christ, though you cannot his members, but 'tis your darling endeavour to slight Christ; I beseech you, Sir, consider whether this profane application of the pre-eminence of Christ drop not from his pen, whose tongue, of late, openly uttered these words; I should be loathe( or ashamed) to stand before God in the righteousness of Christ; or fully to that effect. And for your saying that Presbyterians in all things love the pre-eminence: Sir, I am confident there are thousands in this City of the Presbyterian judgement, that so as Christ might have the pre-eminence, could willingly be as low in their conditions and Estates as they are in your affections and esteem; and that's low enough, I believe.  
You proceed, They provide for Presbytery per fas& nesas, and are acted by the maxim of the Consistory of Rome, that which cannot be done in a way of right, let it be done in a way of expediency]  
We are not the first that have had this slander, the blessed Apostle saith it was slanderously reported of him.  
But, Sir, we can return it to you without a slander, never were there in the Church of Christ such patrons of expedience; you care not what courses you take to advance the catholic cause: you live as though faith had banished fidelity out of your proceedings; I am confident there are of you that would go to Endor for a project; I could give many instances, take but two; your endeavour to stifle those holy debates, for keeping scandalous sinners from the Sacrament, that so Independency might steal away the more of our members( The reason by not no body, being given of a majes bonum) was this by right or expedience? your importune urging upon Presbyterians, Lay Commissioners, ageneration looked upon as an abomination and as apocryphal hermaphrodites by yourselves; tel me, was this by right or by expediency? Sir, your fas and nefas help you no more than your tantum and quantum.  
You go on.  
The City is filled with a vapour( a report you mean) that Master Goodwin and his Colleague were not able to answer]  
Now he speaks out. Here's the ground of his grief; the City is filled with the report of his insufficient Answer: he loves to be honoured before the people; had it not been for this same City-observation, we should never have heard of him; but friend, is there not a greater than the City who sees you? think of him more, this less; give glory to him by Confession, seek it not to yourself by Pertinacy.  
For the Vapours you speak of that fill the City, I know none so noisome as those that arise out of the bog of Mr Goodwins brain, 
If his brain be not, rather Satans smoky brew-house, venting out vapours.  viz. the Vapours of Heresies and ungodly opinions; which have more obscured the sun of the Scriptures, and infected the air of London, then all the Vapours and ditches about the Town; were it possible to get a Bill of spiritual mortality, I fear we should find few Parishes clear of the pest of his opinions: alas poor Coleman-street, that so long hast had within thee such a pernicious pesthouse to infect thee, such a smoky brew-house to choke thee. Yet again.  
I was once under some thoughts of penning the contents of the said disputation]  
I fear your mind was too good to hold: Re-assume it Sir, when you please: Let us have an honest sincere Narrative of what was said at the disputation, pro and con, and I assure you my pen shall subscribe to the truth of it: But I pray writ not in the Language of your sixteenth Section. Put us not off with tantum and quantum, a Wain and a Lamb, the story of a Cock and a Bull; Tell us not( as here you do) that we had five against your two in the disputation, when as, Sir, there spake no more then you permitted and( I think) requested; and I remember not five words spoken by any, by way of disputation against you, but by two onely: people look upon these pretences as the catchings of one near drowning.  
And I may yet writ something upon occasion given]  
To save your longing here is an occasion given.  
If I could clear my hands of other work, which as yet sticks close to them]  
Complain not of dirty hands, your fingers are fit for your function, aliquid haerebit, do what you can; and if your work be to make clean every lewd Sectary( as his groom of the stool) it is as stinking as you complain it sticking: my advice is, that you would either seek a better employment, or be sure of very good wages for this; let every Sectary be soundly ranted for the Scavenger. I know not what your standing wages are, but Master Edwards tells us, you have very good vailes. Sir, you know, bonus odour lucri.  
Yet more anger.  
I speak unfeignedly, the two Arguments produced by the Patrons of tithes, thoroughly examined and looked into, no more carried the cause then two silly Lambs could draw a Western wain of twenty hundred weight through the deepest ways]  
I speak unfeighnedly] What a beggarly way of Argumentation is this, ipse dixit, will do it among Sectaries, not among scholars.  
I speak unfeighnedly] And, that you do so seldom, that you do well to tell us when you do it.  
There were but two Arguments for tithes produced]  
Two are as good as twenty. We leave tantum and quantum to you.  
By the Patrons of tithes]  
Here you play the sycophant and because you cannot answer their Arguments, you assail their Reputation.  
Which Argum●nts being fully examined and looked into, are no more able, &c. or, now I thoroughly ex●mine and look into them]  
An insinuation of the Reason why he could not answer the Arguments at the time of disputation, viz. because till now he did not so thoroughly look into them nor examine them; well, if you could not Answer because you were taken on the sudden to speak, take time( Sir you stil proceed; second-thoughts) to writ.  
The two Arguments were no more able to carry the cause of tithes, than two silly Lambs to draw a Western Wain Loaden with two thousand weight through the deepest ways]  
And your Answers, Did no more stir the cause from their Arguments then a Western Wain laden with twenty thousand weight could draw the two Lambs through the deepest ways; and there stick till I help you out.  
Had the two Arguments been so weak as you pretend, you need not have feared to have set down your old Answers to them in stead of your new sooffs against them; but hereby you show yourself as audacious in scribbling, as you are tame in arguing and as slenderly inhabited in the upper parts, as Cox your Colleague.  
To conclude, my pen delights in discourses of a serious nature much more than Answering you according to your folly; If you will in future publish the Arguments produced against you, together with your own and Master Cox's answers made to them; I shall endeavour in my reply( which I promise may I procure the consent of your opponents) to agree with you in what shall be sound sincerely written by you, and to do my best to help your memory in what you shall be short: I pray let the world once see that it is possible for Mr Goodwin to writ without bring beholding to his quaternion of advantages above other men, viz. lying, 
J. Goodwinus Cretensium mendacissimus, quem omnes norunt solis calumniis et maledicen do nobilem. i.e. J. Goodwin is of all the lying Cretians the greatest liar, and one whomal know to be famous for nothing but slandering and reviling. Hom. Reg. p. 22.  reviling, heresies, and profanation of Scripture; for the expunging of which four, were there made an Index Expurgatorius to your former works, I fear there would be twenty leaves obliterated for one remaining written: Sir, the consistency of these things with the power of godliness is one of the hardest riddles that ever was propounded to the sons either of high or low Presbytery.  
Some think the advice that was given by a Presbyterian for your Congregation to deliver you up to satan, contains within it too charitable a supposition, viz. that you are not delivered up to him already: for my part I am so charitable, as rather to desire your delivery from him than to him, for I think you want it more.  
For your blasphemous twenty eighth Section against the Scripture, backed with your ridiculous pamphlet called, Acandle to light the Sun, I shall( as yet) only say thus much concerning it, Light and heat must not be partend: your said Section wants a candle to give fire to it more than to give light to it, and ere long I hope that Gregories hand shall be the Candlestick.  
FINIS.