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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85393	A fresh discovery of the high-Presbyterian spirit. Or The quenching of the second beacon fired. Declaring I. The un-Christian dealings of the authors of a pamphlet, entituled, A second beacon fired, &c. In presenting unto the Lord Protector and Parlament, a falsified passage out of one of Mr John Goodwins books, as containing, either blasphemie, or error, or both. II. The evil of their petition for subjecting the libertie of the press to the arbitrariness and will of a few men. III. The Christian equity, that satisfaction be given to the person so notoriously and publickly wronged. Together with the responsatory epistle of the said beacon firers, to the said Mr Goodwin, fraught with further revilings, falsifications, scurrilous language, &c. insteed of a Christian acknowledgment of their errour. Upon which epistle some animadversions are made, / by John Goodwin, a servant of God in the Gospel of his dear Son. Also two letters written some years since, the one by the said John Goodwin to Mr. J. Caryl; the other, by Mr Caryl in answer hereunto; both relating to the passage above hinted.	Goodwin, John, 1594?-1665.; Caryl, Joseph, 1602-1673.	1655 (1655)	Wing G1167; Thomason E821_18; ESTC R202307	68,987	94

he did not remove or take away Errours but sowed them a In the same piece he complains likewise of many professors of Christianity who had Bibles full of errors and falsities and these acknowledged for such by themselves and yet to keep their Books fair without blotting and interlineing would not suffer them to be amended And particularly speaking of the Book of Job he saith that amongst the Latines he means in the Latine Translations of this Book Job until his days lay on the dunghil and was spread all over with worms of errors b Yea nothing is more frequent amongst the best and learndest Expositors of the Protestant party themselves then to take and give knowledge of error after Error as yet retained in the ordinary Copies of the Bible which at first crept in thither partly by the ignorance partly by the negligence of those who were employed to Transcribe them Yea very many of the Expositors I speak of ever and anon take upon them to correct and amend those Translations themselves which notwithstanding they follow otherwise in their Expositions Nor is there any of them that attempt this more frequently then Piscator But surely although you would have me in cool blood to consider your own blood was in an high distemper when you talk of a cursed Art and a black Art in Swan-Alley to undermine the Authority of the Scriptures when we most pretend to defend them But whatsoever there is in Swan-Alley there is such an Art as you speak of cursed and black in Black-Friars and perhaps in the Northern quarters of Pauls Church-yard also the Practitioners whereof like the Pharises of old who defamed the Lord Christ as having a Devil and this most confidently and impudently Say we not well that thou art a Samaritan and hast a Devil Joh. 8. 48. when as he was full of the Holy Ghost and acted and spake accordingly so do these men most shamelesly and with outfaceing the most evident truth traduce such persons as underminers of the Authority of the Scriptures and enemies otherwise to the interest of Christian Religion who have been and so continue most zealous and faithful Assertors of the former against all opposers and are devoted heart and soul to the promoting of the latter Concerning that Book which your Epistling Prophet teacheth you to charge with undermining the Authority of the Scriptures one known to be as learned grave and judicious as any English-born at this day and he no Independent neither nor yet of my judgement at least in several points about Redemption with the controversies relating to it gave a far different testimonie of it though not to me nor in my hearing To a friend of his he gave his sence and judgement of the Book in these words or to this effect That it was as good a Book as any was written since the Apostles days This testimony I confess may be as much too wide on the right hand as your malignant imputation is on the left Nor should the story ever have been told or reported by me for fear of being counted a fool for my labour but onely to balance the most importune malignity of those men whose consciences serve them to spit that poyson of Asps mentioned in the face of it Upon occasion of which strange unworthiness the said person expressed himself further to this effect that we are now fallen into an age in which mens consciences will serve them to say any thing My juggle is discovered and my folly detected in such a sence as the Lord Christs blasphemy was discovered by the high Priests rending of his garment Mat. 26. 65. and the Apostle Paul murther detected by the Barbarians when they said of him No doubt this man is a murtherer Act. 28. 4. h. i. It seems by the latter passages in this Section and the mention of Cooks and good chear that your Prophets Animus when he compiled them was in patinis and moreover that amongst you you intend to be at the cost and charge by the help of Cooks and Geese and other good Chear to preserve the Ceremonious frolique and jollity of Christmas so called from sinking in your days But because such of my Books as are sold offend Foxes therefore those that are not sold must do penance and defend Geese But do not you your selves defend your selves with some of them in this very Epistle You do somewhat very like a defending of your selves with some of them Sect. 7. and Sect. 11. and in several other places Whereas you think you reflect great disparagement upon my Books that some of them might have been wast-paper c. 1. I have no demonstrative ground to beleeve that there were not as many Novice Presbiters sold as Busie-Bishops or Blind Guids If there were not it may signifie nothing else but that the Presbyterian party of the world and their money are sooner parted then those that are wiser and theirs Besides it is the Observation of one of your Orthodox men for so I conceive him to be pardon me if I mistake in this that Learning hath gained most by those Books by which the Printers have lost whereas foolish Pamphlets have been most beneficial to the Printers When a French Printer saith he complained that he was utterly undone by Printing a solid serious book of Rablais concerning Physique Rablais to make him recompence made that his jesting scurrilous work which repaired the Printers loss with advantage Of the former part of this Observation he giues three famous Instances The first of Arias Montanus who wasted himself in Printing the Hebrew Bible commonly called the King of Spains Bible The second of Christopher Plantine who by Printing of his curious Interlineary Bible sunk and almost ruined his Estate The third and last of a worthy English Knight he means Sir Henry Savile who set forth the Golden-Mouth'd Father Chrysostome in a silver Print and was a loser by it Therefore that many books are no quicker of sale may as probably argue the ignorance weaknesse and injudiciousnesse of the world as any defectivenesse or want of worth in the Books Whereas you inform me of some Anti-Scripturists who bought up my books about the Scriptures I am very glad to hear it For the work was in special manner calculated for the use and benefit of such persons who are either in whole or in part Such I mean Anti-Scripturists I trust that thorough the blessing of God upon their labours in reading it it hath reclaimed many But I somewhat marvel at your tendernesse here in saying We had almost said against the Scriptures considering how bold and daring you are in twenty places besides to speak aloud and without regret most palpable and grosse untruths Your thought that my works need not be called in is very grave and considerate should you not do well humbly to present it to the Parliament Book-sellers or Beacon-firers §. VI Sir you might have had more honesty and piety then

and cite madly They who speak maliciously and contrary to the light of their own consciences against their brother are very near neighbours to him that shall speak against the Holy Ghost Therefore it concerns you as well if not much more to take the advice you give then to give it Booksellers or Beacon-firers §. XI As for your Committee a of three Orthodox Pastors Edmund Arthur and William we will inlarge them if you please with three more John George and Joseph and then there is a Committee of Six make your exceptions against them if you can and take you your Joshuah Peter and Tobiah into your own consociation We wonder at your boldness in calling the power of the Protector Parliament a Nebuchadnezzarean power b but we wonder more that you should invest Doctor Whichcote Doctor Cudworth and the rest of the Doctors of Cambridge with a Nebuchadnezzarean power over Bookes and Opinions c and yet deny it to the Protector and the Parliament you cannot answer that to a Committee And we wonder most of all at your boldnesse and sawcinesse with the God of Heaven when you invest the Doctors of Cambridge with an Autocratorical Majesty d and affirm that Nebuchadnezzar had the self-same investiture 1. Consider that this is the basest kind of Flattery 2. The grossest Blasphemy to attribute that which is proper to God to the greatest or best of men for you your self do acknowledge that Autocratorical Majesty is peculiar to God onely where you deny second Causes to be Autocratorical Wee wish that you had a better heart and a better memory e Wee hope the Cambridge Doctors will not take that glory to themselves which you ascribe to them least they be as Wormeaten in their intellectuals as Herod was in his body if they aspire above the order of second Causes f Mr. Goodwins Animadversion XI a Nay stay a while you Ante-date the power of the men whom it seems you would have for your Presse-masters in stiling them a Committee God in his just judgement upon a sinfull Nation may permit them to be invested with such a power too soon but as yet I suppose you have not procured a Dedimus potestatem for them Whereas you challenge me to except against them I suppose they are not Exception-lesse unlesse their perfection be Hyper-angelical But as to a Magistrality over the Press my exception against them is 1. That they know but in part and therefore must needs be ignorant if not of many yet of some of the things of God and which concern the eternal salvation of men In which respect they are likely to obstruct the publishing of truths of highest concernment unto the world in case they be ignorant of them 2. Their present judgement considered I judge them ignorant of or at least declared enemies unto many grand and important truths of the Gospel And that my judgement in this particular is according to truth I have satisfied many and said enough to satisfie you and all your party were you not so near of kin to him who having inconsiderately affirmed that there are twelve Commandements and being admonished of his mistake and prompted to say there are ten replyed I have said there are twelve and I will say so still But thirdly and lasty and somewhat more particularly what think ye of him formerly touched with Carolizing Scotizing and playing fast and loose with the Parliament Is not he one of the six if not of the three I know you would have your Committee Honorable and untainted from the one end of it to the other The Emperour Augustus was very tender in admitting any person to enjoy the least degree of the Romane liberty who had ever been in bands or upon the rack a If you do not like this tang of the Bell you must not blame me but your selves who pull'd the Rope so hard by the hand of your challenge sent unto me to make my exceptions if I could. I fear some body forgot the old saying Ipse crimine vacare debet qui in alterum paratus est dicere I may have cause indeed to wonder at your boldness in sining but have you any cause to wonder at that which is not I no where call the Power of the Protector and Parliament a Nebuchadnezzarean Power And yet understanding the word Power of an executive Power onely which the Latines more properly call potentia and not of an Authoritative regulated or juridical power commonly signified by the word Potestas he that shall not estimate their Power to be Nebuchadnezzarean in my sence of the word under-valueth it You pretend here again to wonder and this with a greater wonderment then your former at what no wise man would wonder at all Do you not wonder that men should speak or understand any thing Or that all men are not either Horses or Mules Or do you wonder that men in speech should sometimes use metaphors Are there no such doings in those parts of your Common-wealth of learning which you are wont to frequent and visit do none of your Prophets speak Metaphors at any time Your Cavil at my investing Doctor Whichcote Doctor Cudwoth c. with a Nebuchadnezzarean Power over books and opinions is extreamly childish and futile It may be I should not be able to Answer the high misdemeanor of using a Metaphor to such a Committee as you would obtrude upon me and others But before a Committee of wiser mens chusing I make little question of my purgation But in saying that I Invest the Doctors you speak of with a Nebuchadnezzarean Power over books and opinions you falsifie by retail though not by whole-sale For 1. I do not anywhere use the expression of a Nebuchadnezzarean Power in all my Epistle to them Nor secondly do I invest them with any power priviledge prerogative or the like but only declare or affirm them to be invested already d It seems you are set upon the pin of wondering a seat whereon wise men do not ordinarily sit and the first-born of all your wonderments is at a very strange thing indeed were it not in the retinue of things that are not viz. my boldness and sauciness with the God of Heaven when I invest the Doctors of Cambridge with an Autocratorical Majesty But will ye not next wonder at the boldness and sauciness of David with the God of Heaven for ascribing unto Magistrates the name of Gods Psal. 82. 1. Psal. 86. 8. and much more of those other Penmen of the Scriptures who so frequently call the Idols of the Heathens by the name of Gods also Or is it more boldness or sauciness with God as your unbandsome or ill-sounding expression is to ascribe unto men not simply as you after your manner suggest an Autocratorical majesty but with limitation and explication an Autocratorical majesty OVER BOOKS AND OPINIONS then it is to ascribe unto them the plain and express Title and Name of Gods Besides your charge of my investing

A Fresh Discovery OF THE High-Presbyterian Spirit OR THE Quenching of the second Beacon fired DECLARING I. The Un-Christian Dealings of the Authors of a Pamphlet Entituled A Second Beacon Fired c. In presenting unto the Lord Protector and Parlament a falsified passage out of one of Mr John Goodwins Books as containing either Blasphemie or Error or both II. The Evil of their Petition for subjecting the Libertie of the Press to the Arbitrariness and will of a few men III. The Christian Equity that satisfaction be given to the Person so notoriously and publickly wronged Together with the Responsatory Epistle of the said Beacon Firers to the said Mr Goodwin fraught with further revilings falsifications scurrilous language c. insteed of a Christian acknowledgment of their errour Upon which Epistle some Animadversions are made By JOHN GOODWIN A Servant of God in the Gospel of his Dear Son When I would have healed Israel the iniquity of Ephraim was Discovered and the wickedness of Samaria c. Hos. 7. 1. Then were there two theeves crucified with him the one on the right hand the other on the left Mat. 27. 38. Humanum est errare jacere belluinum perseverare Diaboli●●m Also two Letters written some years since the one by the said John Goodwin to Mr. J. Caryl the other by Mr Caryl in Answer hereunto both relating to the passage above hinted London Printed for the Author and are to be sold by H. Cripps and L. Ll. in Popes head Alley 1654. To the Reader GOOD Reader I shal not impose upon either thy Time or thy Patience at present the brief of the Story is this Six London Book-sellers whose Names thou wilt finde mentioned in the superscription of the next ensuing Letter and subscribed to the second all as it should seem devout homagers to the Presbyterian fraternity of Sion Colledg not long after the first sitting of the present Parliament presented to the Lord Protector and the Parliament a small Pamphlet intituled A Second Beacon Fired In this Pamphlet amongst Errors and Blasphemies by them so called and some of them in my judgment too truly such they cite some words of mine which and as they please out of a passage of my Book of Redemption leaving out others which give the sence and import of the passage These words thus Sycophantly and traducingly severed from their fellows in the same Sentence they present to the Lord Protector and Parliament as containing in them Blasphemie and Error It was some while after the presentment of the said Pamphlet before I came to the sight or knowledg of it At last hearing that somewhat published by me was listed in their Muster-Role of Heresies and Errors to serve the design of their Petition for the Restraint of the Press as also of their no-Christian intendments against me otherwise I purchased a sight of the Pamphlet and comparing the transcription as they had mangled and misfigured it with my words related unto by themselves I found my self most notoriously wronged and abused Hereupon I wrote and sent a Letter to the said Gentlemen Book-Sellers desiring Christian and equitable reparations expressed in the said Letter of my Name and Repute which they had not a little damnisied by that egregious falsification of my words sence and meaning These Gentlemen in stead of giving me that satisfaction which Christianity and Conscience required at their hands return me such an Answer in Writing to my Letter as if they had taken unto themselves seven spirits worse then that by which they or whosoever for them indited the said Pamphlet the falsifications thereof ading drunkenness to thirst multiplying reproaches slanders revilings as the ten Tribes somtimes did their Idolatrous Altars like the furrows in the Field and are so far from acknowledging any wrong done unto me by mis-using me and my words that they justifie themselvs in that high misdemeanour and seem to think that they do God service in straining the peg of that iniquity yet higher Notwithstanding I may I suppose cleerly and fully acquit the said Gentlemen Book-sellers from the guilt and crime of inditeing or drawing up the said responsatorie writing this I judg to be the froath and foam of another Spirit which some yeers since leapt upon me and attempted to rend and tear me Sic oculos sic ille manus sic ora ferebat Such eyes such hands such mouth that spirit had Only the said Gentlemen have involved themselves in the guilt of the un-Christian Contents of the said writing by consent and subscription and possibly by solicitation also although I rather incline to think that the Penman was chosen and requested to the work not by men that use to sell but by some who are more frequently wont to buy Books That Motto in their title Page For Sions sake we cannot hold our peace whose device so ever it was seems by the Contents of the Book not to be meant of Sion in the common acceptation of the word viz. as it signifies the Church of God but rather of Sion Colledg in London For certain it is that the Book or Pamphlet is not calculated with any relation at all except it be that of opposition to the Interest of the Church of God but most exactly for the Interest of Sion Colledg and her children Doubtless whosoever was the Epistler or Enditer of the said Answer to my Letter might have stood in the High Priests Hall without danger his speech would never have bewrayed him to have been of Galilee I have in the days of my Pilgrimage both seen and heard of many Writings fraught with much more then enough of that which is vile and sinfully extravagant in men but to this day never did mine eye see nor mine ear hear of nor will it easily enter into my heart to beleeve that ever there was any Piece for the inches of it fuller of that which is un-Christian yea unman-like as of most notorious and broad-fac'd untruths of such obvious and easie an eviction such bold slanders such childish cavils wrestings and perverting of words such scurrilous and unseemly language such ridiculous quarrelings and exceptings against manifest truths such revengeful suggestions and insinuations with many other unworthinesses then that letter of theirs here presented unto the world It may be justly said unto them Many Writers have done foolishly but you surpass them all Their letter is for a writing what he was for a man whose character was Monstrum nulla virtute Redemptum A vitiis There is nothing savorie or Christian in it to balance in the least the high demerit of it Therefore as Paul having received reproachfull measure from men and those faling in their duty who ought to have vindicated him complaines that he was compelled himself to appear in his own vindication which otherwise he had rather should have been the work of others in like manner am I compelled once again to take hold of shield and Buckler in mine own defence

preferment over the Presse who by the opportunity of their standing on this ground shall be in a good capacity to gratifie their friends and benefactors in their way But in this I shall spare you For a cloze I shall make this reasonable and Christian request unto you that in case you be fellow-fufferers with me and have not been privy or consenting to the framing or publishing of that unworthy Pamphlet intituled A Second Beacon fired c. you will publickly and in print wash your hands from the guilt hereof and declare unto the world that you had neither right hand nor left either in the inditing or venting of that Pamphlet Or if your consciences be not at liberty to accommodate you in this for by somewhat I have heard since I began this Epistle to you I am little lesse then all thoughts made that you are the true and not the personated Beacon-firers your selves that then you will with your own hands quench your Beacon on fire first by acknowledging publickly and in Print 1. That you have falsly accused me either of Blasphemy or of Errour and this unto his Highnesse the Lord Protector the Parliament the Nation and indeed to the whole world 2. That you have given unadvised councel to speak no worse of it for the oppressing the Christian and just liberties of the Commonwealth of England about printing by subjecting the whole Nation I mean as many in it as shall at any time intend or be desirous to publish any thing Presse wise unto the wills and pleasures of a few particular men 3. By delivering or presenting Copies of what you shall Print or cause to be printed upon both these accounts to all the same persons as well Parliament men as others or to as many of them as are yet living in or near the City to whom you not long since delivered Copies of that unhappy Pamphlet stiled A Second Beacon-fired If you shall with your own hands thus quench the Beacon which you have rashly and unchristianly fired I shall rest satisfied Otherwise you will compell me to do it after my weak manner for you by publishing the contents of these Papers which I have sent unto you I shall wait for your Christian Answer till the latter end of the next week The God of all Grace give you Wisdome and a sound understanding in the Gospel of his dear Son that you may be capable of knowing things that differ to your own comfort and peace Your very loving Friend in the Faith of Jesus John Goodwin From my Study in Swan Alley in Colemanstreet London Nov. 9. 1654. The Book-sellers Letter to Mr J. Goodwin ENDORSED To the Learned Mr John Goodwin at his House in Swan-Alley Together with the said Mr J. Goodwin's Animadversions thereon according to the respective Sections of it Book-sellers or Beacon-firers §. I. SIR OVr weaknesse shall be as readily acknowledged by us as it is scornfully derided by you a but God who doth righteously conceal himself from lofty and crafty Sophisters b doth graciously reveal himself to Weaklings and Babes c We own that Book which you say was written by a son of Belial d because thore was one little word SVCH e mitted in transcribing a passage out of your Redempt Redeemed We cannot but admire this righteous providence f For you accuse us of falsification as Joseph's Mistresse accused him of wantonnesse whereof he was innocent and she was guilty g Mr. Goodwins Animadversion I. a Your weaknesse may be as readily acknowledged by you as it is scornfully derided by me and yet never be acknowledged by you at all yea as far as by the Contents of your Letter can be reasonably judged you are too far hardned in a conceit of your strength ever to acknowledge your weakness For your charge here is but an unchristian calumniating of my Christian intentions towards you in remembring you privately of your weaknesses nor do my words import any scornfull deriding either of them or of your persons for them Your Prophet and Amanuensis the Compiler of your Letter hath drawn you into a sinfull snare in the very beginning as he hath done unto twenty more in the sequel by occasioning you to subscribe such an insinuation of untruth b The word Sophister in the canting dialect of high Presbytery commonly signifies a person who levies such Arguments whether from the Scriptures or otherwise against any of their Tenents which their Prophets cannot tell how to answer In this sence of the word the Libertines Cyrenians Alexandrians c. might have termed Stephen a Sophister because they were not able to resist the wisdome and spirit by which he spake Act. 6. 9. 10. In like manner the Jews at Damascus might have called Paul a Sophister because he confounded them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} argumentatively proving or inforcing by argument that this Jesus is very Christ Act. 9. 22. The Prophets of the said school of high Presbytery have attempted to impose a like exotique sence upon several other words of frequent use amongst us They make the word Orthodox to signifie a man of their judgement whether rotten or sound the word Heteredox or erroneous a person differing in judgement from them though in the truth the word Blasphemy that which contradicts any of their notions or conceits about the Nature or Attributes of God this complex the Reformed Religion with them signifies that Systeme or body of Doctrine which they teach the word Arminian or Pelagian signifies such a person who holds that Christ tasted death for every man in the Scripture sence and again who holdeth in the Scripture sence that God would have all men to be saved and none to perish By Socinian they frequently understand a person that will not bruit it in matters of Religion by proud they sometimes mean him that will not stoop to the high Presbyterian yoke or to their judgement in other things My meaning is not that they intend or desire that the words or terms specified should in their writings or teachings be taken in the sences respectively mentioned but that truth cannot ordinarily be made of what they write or teach when any of the said words are used by them unlesse they be taken and understood in the said respective significations And by their usage of these and several other words upon the terms expressed they have wretchedly abused the simple and over-credulous world But I confesse that if I be learned as you please to stile me in the superscripcion of your Letter and yet a Sophister in the true and known signification of the word my condemnation is the greater and equal to a rich mans who is a common theef But it may be that was your complement and this your heart c Those Babes unto whom God graciously revealeth himself are not persons full of malice and revenge or who will justifie themselves in scandalous and publick misdemeanors nor who are alwaies learning and never able to come to the

knowledge of the truth but such who are babes or children in malice who are tractable and teachable and easie to be intreated by the truth though otherwise they be men in understanding d This is an untrue charge like unto many others in your Epistle I do not affirm or say that your Book was written by a Son of Belial but onely suggested that such a thing might possibly be and that you might be abused in it as well as my self e Whereas you seem to extenuate the crime of your falsification by saying because there was one little word SVCH omitted c. I confesse the word Such is no word great of bulk or body but it was the spirit and life of that sentence of which you make a dead corps by separating it from it and without which as specificating that assurance of the unchangeableness of Gods love of which I there speak determinately you represent me as speaking that which is further from my thoughts or sence then possibly from your own And for you to pretend that it is one little word omitted as if it were the lesse in consequence because it is little in bulk or quantity doth it not bewray your great inconsiderateness The words no and not are each of them somewhat lesse then Such yet he that shall leave them out of nine of the ten Commandments of God shall of so many holy and just Commandments of God make alike number of horrid suggestions of the Divel Besides the difference between Sibboleth and Shibboleth consisting onely in an aspiration which as Grammarians inform us is lesse then a letter is farre lesse then that between any assurance and any such assurance yet did it cost many thousand men their lives a But besides the little word SVCH you omit many others in your said Transcription viz. all these in the beginning of the period yea that which is yet more I verily beleeve which words have some considerable influence upon the sentence Yea the truth is had you put in all these and the little word SVCH too unlesse you had moreover interpreted my meaning in this word which you might and ought to have done from what I had said before and from what follows after you had not dealt Christianly or fairly in the transcription For to take a sentence out of the midst of a discourse the meaning and right understanding whereof depends upon what goeth before and what comes after is not to represent the mind or judgement of the Author in such a sentence but with ambiguity and with the greatest probability of mistake Therefore whereas in your words immediately following you go about to justifie your selves from the crime of falsification in any degree the very certain truth is that you are falsifiers in a very high degree f. g It is indeed a righteous Providence that I should accuse you of falsification I beleeve that God put it into my heart to do it for the manifesting of your unworthiness first privately unto your selves and then upon your obduration and impenitency unto the world But that I should do it upon the terms asserted by you is no Providence at all but a broad-faced untruth affirmed by you and such an affirmation from you is indeed to be admired For whether I be a falsifier or no which shall be put to the trial anon it is as certain as certainty it self and hath been already proved in the sight of the Sun and above all contradiction that you are falsifiers according to your charge Therefore not Joseph with his chastity but Josephs Mistresse with her wantonnesse is your parallel You lay claim to innocency as Saul did to obedience when the Prophet Samuel charged him notwithstanding with rebellion 1 Sam. 15. 20 23. And he that taught you to talk of admiring that which you expresse as a righteous Providence taught you to speak prophanely and not as men awfully sensible of the Majestique Holiness and power of God Book-sellers or Beacon-firers §. II. To the first of your three censures then We answer that when you relate the judgement of the reformed Churches concerning the unchangeablenesse of Gods love toward his regenerate Children a You your selfe are guilty of a most notorious falsification which your Letter tempts us b to call forgery because you forge a vile opinion and you are excellent at that kind of forgery c and then lay a bastard of your own begetting at the Churches doors and would perswade the most chast Protestants that they must father your own hard-favoured Monster Are not you ashamed to stain paper with such slanderous Cavils d Did any of those learned men against whom you write ever assert the unchangeablenesse of Gods love to Apostates to men that are never so desperately wicked and prophane in his sight though they continue never so long in their outragious wickednesse e Mr. Goodwins Animadversion II. a Here again you falsifie a fresh laying to my charge that which I know not no nor yet your selves you should have done well to have pointed at the place in my writings where I relate the judgement of the reformed Churches concerning the unchangeablenesse of Gods love towards his regenerate children For I do not remember that I have related the judgement of any of them all touching this head of Doctrine but onely of the reformed Churches of Saxony and this I relate in their own words p. 394. of my Redempt Redeemed In the same page I refer indeed the Reader to another Authour who hath made a collection of the sence and judgment of more of them whose relations and collections in this behalf if you can disprove you may do it if you please but if you discover any thing amisse in him which I presume you cannot you must have a conscience by your selves to lay it to my charge However it had been requisite for you upon such a charge as this to have directed me where I shall find the judgement of the reformed Churches in the point related in conformity to your sence and desire for I am far to seek in this that so I might have compared my report hereof with the said judgement declared and laid down by these Churches themselves For in case I should find that I had mis-reported it I should not consult your example for a justification of my error but the example of David which teacheth me to confesse my sin and to flee to the golden Altar of repentance for my sanctuary So that that most notorious falsification of which you would make me guilty is but another most notorious falsification of your own you can prove nothing of it against me b However I marvel you should say that my Letter tempts you to call it Forgery He that calls a spade a spade doth not tempt another to call an hatchet a spade c No Gentlemen as Elijah answered King Ahab who charged him with troubling Israel I have not saith the Prophet to him troubled Israel but thou

to have talked of impeaching David of Atheisme a One of our Company that understands Latine saith that you are illud quod dicere nolo for saying so b and we fear that if God do not stop you in your Blasphemy Apostasie Heresie c Psal. 14. 1. may be spoken of your own self and be a very suitable Motto to that ill-conditioned book called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which one of our society who understands Greek d saith is a fighting against Peace as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which would have been a fitter title for your book is a fighting against God as we shall prove when you call us to that service e Mr. Goodwins Animadversion VI a Whereas you tell me that I might have had more honesty and piety c. do you think it is impossible for your selves to have more of either then at present you have or at least had when you talked of my talking of impeaching David of Athisme where do I talk either of your or any other mans impeaching David of Athisme I onely shew you the foul face of your transgression in a glass made of such a supposition as I there mention b I know not who that One is of your Company that you say understands Latine it were well that more or all of your Company understood your selves and your duties both towards God and Man better then yet you do though none of you understood either Latine or Greek One language is more then enough to speak untruths in and to revile persons that never did you the least wrong or harm But to me it is a small thing to be called by One of your Company or by your whole company an illud quod dicere nolo onely in this I cannot but glory that the reproach of an illud quod dicere nolo is of so neare affinity with the blessed Apostles {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Cor. 4. 13. the very terms of reproach and abasement by which he expresseth the opinion of the world concerning himself and the rest of his honourable fraternity of Apostles together with their most wile intreaties and usage of them But whereas you make me bear your Latine reproach for saying so I cannot imagine what it is you mean I should have said as meriting the opening of so foul a mouth upon me you mention no saying of mine of such an import c What such words as these Blasphemy Apostasie Heresie c. signifie in your Dialect hath been already declared I think not the worse of any man nor of my self for being arraigned of Blasphemy Apostasie Heresie by you so called But I marvel how any Apostasie should be a crime or matter of offence unto you who deny all possibility of any mans Apostatizing from true Faith and Holinesse Surely to Apostatize with you is but to do as Paul did when he turned his back upon his Pharisaisme and set his face towards Christianity or as he taught the Gentiles to do when he perswaded them to turn from darknesse to light and from the power of Sathan unto God Act. 26. 18. I am content to be accounted an Apostate of this denomination For Blasphemy I signified unto you before that my great Lord and Master was accused of this crime and he hath quieted my Spirit as concerning this reproach with these sayings The disciple is not above his Master nor the servant above his Lord It is enough for the Disciple if he be as his Master and the Servant as his Lord if they have called the Master of the house Belzebub how much more shall they call them of his houshold Mat. 10. 24. 25. And concerning my Heresie I confesse unto you as Paul once did to the Governour of Cesarea that after the way which you and some others call Heresie so worship I the God of my Fathers beleeving all things which are written in the Law and the Prophets Act. 24. 14. It seems it is but a small thing with you to take the Name of God in vain in that you say we fear lest if God do not stop you in your Blasphemy c. as if to prevent inconvenience God must stop men for going on in such a way unto which they never came near by 600 furlongs Psal. 14. 1. May very well be applied unto those who care not what they say with their lips for these are the men that say in their hearts There is no God Therefore look to your selves d Concerning your suitable Motto in talking at this wild rate you seem to imagine that the Word of God was written to serve the folly and distemper of Presbyterian Spirits The Motto you speak of is as suitable to every book in your shops as to that of which you speak I perceive you have no dexterity of fancy for calculating or contriving Motto's e You may very possibly prove what you boast you shall prove when I shall call you to the service For though you have most provokingly intreated me and spoken all manner of evill of me falsly yet do I not love you so little as ever to call you to any service which you cannot perform without fighting against God and his Truth Nor is a Book ill-conditioned because you call it so your common Dialect is Antiphrastical as hath been more then once already signified Booksellers or Beacon-firers §. VII You say that this sentence of Scripture whosoever beleeves shall be saved is the onely decree of election for substance and yet you say the decree of Election is really and simply God himself a This Sentence of Scripture then yea and another that is not really the same with this is by your agreement for substance really and simply God himself For you say that this sentence of Scripture whosoever beleeves not shall be damned is the onely decree of Reprobation Agr. p. 3. This Sentence then of Scripture also is God himself For in the 3d. particular of your Agreement upon the first head pag. 1. you say that the Decree of Election and also of Reprobation are both as well as all other Decrees attributable unto God really and simply God himself b Now as far as our weaknesse can judge these two sentences of Scripture are not for sence or substance really or simply the same Sentences Tell us then whether you have not set up two Gods really distinct c And why may you not make all the promises of eternal life and all the threatnings of eternal death in Scripture decrees as well as these Nay Gods as well as these seriously we do not as yet understand and if the wise Doctor of Swan-Alley make so many Gods really we are afraid the f●ol hath already said in his heart That there is no God d Nay have you not advanced to a more impudent folly and said as much by clear consequence in some of your books In the 1 chap. of your Redempt Redeemed Sect. last p. 7. you tell us that the

men of corrupt minds and injudicious about matters of faith at least many of them will I question not be found men of as pure and sound minds and of as discerning spirits in matters of Faith as either your selves or your best Teachers In the mean time I would gladly purchase of you at the price of the best book in all your shops so much as a tolerable answer to this double Question who are competent to appoint or to be appointed Judges between men men of corrupt minds and injudicious c. and men that are otherwise For it is not meet for any man or men to take this honour unto themselves I mean of being Judges over all other mens faith much lesse is it meet that any man or men should take so great an honor unto themselves as to constitute or appoint others to be Judges hereof If your answer shall be that the civil Magistrate is competent to appoint Judges in this kind you must give me a very pregnant and satisfactory account of his Commission from the Lord Christ in this behalf and by what rule he is directed by him to proceed in this great and important affair Book-sellers or Beacon-firers §. XVII To your 3d. and last charge which is that we smell of such a spirit as teaches men to suppose that Gain is Godlinesse and that our indeavour is to Monopolize our trade We answer 1. That we are not so vain as to desire what is utterly impossible to effect a 2. That we are willing that all of our Trade and Company should have equal liberty with our selves to Print or sell any Books which may promote the truth which is according to Godlinesse b 3d. We shake our hands from all dishonest gain it is below us to live by the Sins of the Age we look upon it as the basest drudgery in the world to be Pandors to the Errors and Lusts of men c We might gain by selling Biddles Books but we had rather see them burnt by the hand of the Hangman Your Motto will best become those who usually Print and sell Blasphemous Pamphlets For they if any look upon Gain as Godlinesse but our Motto is this Godlinesse is Gain and true Piety is the best Policy d Mr. Goodwins Animadversion XVII a Here again you make your charge from me greater then it is that by denying the sum total of it as your selves make it you may seem to deny all the particulars I no where charge you with Monopolizing your trade You would gladly I perceive be charged with that of which you can acquit your selves with credit b But what if your Licensers shall suppress such books which may promote the truth which is according to godliness and commend to the Press those that look another way How then shall men of your trade yea or our selves have that liberty you speak of c To what end you should purge your selves so zealously from the guilt of being pandours to the lusts of men I understand not unless haply some of your consciences charge you in this kind and you speak thus to stop their mouths But for that which you call pandour-ship to the errors of men I fear you are as obnoxious as others of your trade though perhaps you understand not your guilt in it more then they d If you saw the Books that you speak of burnt by the hand of the hangman do you think that the Errors Heresies and Blasphemies contained in them would burn with them If you do I confess I am of a far differing mind from you I verily beleeve that the ashes of these Books would be much more propagative of the said Errors and Heresies then the Books themselvs Your Motto may be as you say and you shall do well if you be not like those Boxes in Apothecaries Shops of which an ancient Father said that they had Pharmacum in titulo in pixide venenum The Arch-Priest of Rome hath this Motto Servus Servorum Dei yet in his practise he is Dominus Dominantium He of your company that understands Latine may interpret Book-Sellers or Beacon-Firers §. XVIII Finally to your close we answer that you have no jurisdiction over us and therefore you have no Authority to impose any penance upon us a or to curse us with Bell Book and Candle because we have in some weak measure discovered you to the world b It is true we owed you SVCH and now we have made restitution of it c You know not what to do with it because you are not able by the help of it to return an answer to those three Reverend Divines whom we mentioned before d Mr. Goodwins Animadversion XVIII a I am sorry to hear from you that you look upon a Christian request made unto you to do that which is your duty as an imposition of a Penance I perceive that things which are just and comely are far from being the joy and rejoicing of your souls You have forgotten your Motto already b Curse you with Bell Book and Candle Surely either I was asleep when I did it or you when you said it Name the word or words of the Curse and save your selves from the shame of a new foolish slander Whereas you speak of suffering from me because you detected me to the world The truth is had you detected me I should have counted you my great Benefactors for it I shall be a gainer not a loser by detection But so far have you been from detecting me to the world that you have concealed and hid me from the world as Tertullus did Paul when he termed him a pestilent fellow Act. 24. 5. and the malicious Jews did our Saviour when they put the veil of this reproach over his face that he was a Samaritan and had a Devil Joh. 8. you have not detected me to the world but your selves and have given the world an opportunity yea a kind of invitation to see your nakednesse c Concerning the restitution of which you vainly here boast it was before proved unto you that you are debtors unto me of far greater Sums then of the word Such Besides you speak at an extream low rate of understanding when you have traduced a man openly and in print to call a broken kind of acknowledgement in hugger mugger and sealed up in a paper a restitution If you pay your debts after this manner they are wisest that trust you least d Yes you have seen that by the help of the word h I am able to return an answer as you term it to your three reverend Divines in case any of them should levy an Argument or ground of exception against the passage you wot of which yet none of them have done nor can do with any colour of reason but only clamour'd and cavill'd as you have done Book-sellers or Beacon-fyrers §. XIX If you desire us to print your Letter and this our answer we will for once make you an Apocryphal Licencer and print both if you