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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41496	Moses made angry, or, A letter written and sent to Dr. Hill, master of Trinity Colledg in Cambridg upon occasion of some hard passages that fell from him in a sermon preached at Pauls, May 4, 1651 / by John Goodwin.	Goodwin, John, 1594?-1665.	1651 (1651)	Wing G1182; ESTC R37400	8,761	14

God but seldom or never speak of his Soveraignty first I do not remember where I ever found no not in any of those Authors which you I suppose presume yours the Soveraignty of God numbered amongst his Attributes But 2. he his Soveraignty an Attribute or no I beleeve it was very inconsiderately to speak softly affirmed by you that the persons you charge seldom or never treat of it I know none of them nor do you I suppose know any more that omit or wave the consideration of it when ever any good occasion falls in their way to discourse it Somewhat you may finde concerning the Prerogative of God which I presume is either the same or of very neer affinity with his Soveraignty in the Book so oft pointed at pag. 67 68 a Yea the Soveraignty of God is expresly by name asserted in the latter of these pages Indeed it is no great marvel if you finde not the persons you mean speaking much of the Soveraignty of God as you call Soveraignty they are not wont to speak much of that which is not I beleeve you will finde that which you notion for Soveraignty in God disclaimed by the great Founder and Father himself of your Faith in your Contra-Remonstrancy Mr Calvin I mean in this Passage from his own pen. Facessant ergo procul à piis mentibus monstrosae illae speculationes plùs aliquid Deum posse quàm conveniat vel eum sinc modo ratione quicquam agere Nec verò commentum illud recipio Deum quia Lege solutus sit quicquid agat reprehensione vacare Deum enim qui exlegem facit maximà cum gloriae suae parte spoliat quia rectitudinem ejus ac justiciam sepelit b These Latin passages speak in English to this effect Far then be such monstrous ●…culations as these from pious mindes that God can do something more then what is convenient or that he doth any thing without measure or reason Nor do I admit of that devised conceit that God is therefore improvable whatsoever he doth because he is free from all Law For he that makes God lawless despoileth him of the greatest part of his glory because he buryeth his Rectitude and justice Calvin Opusc De AEternâ Dei Praedest p. 843. I have ground to suspect that by your Soveraignty of God you mean a lawlessness or exemption from all Reason rectitude or justice in acting If so you see you Anti Calvinize as well as Anti-Arminianize yea and that which is worse then both you Anti Christianize blaspheming God by Attributing that to him which is so inconsistent with his glory Sixthly and lastly Whereas you reflected upon the Author of that Book which so torments those that dwell on the Earth as if he falsified wrested perverted Authors after the maner of the Bishops in their days when they pleaded for Altars c. or used words of this import the very truth is that this also if it be comely to call a spade a spade is a pure pute and putid calumny The Authors cited in the said Book at least the far greater part of them speak as clearly as directly as distinctly to the heart of the main Doctrines maintained in the Book as the Author of the Book himself Nor are you nor any other man able to prove the least touch of any falsifying or perverting any one Author brought upon that stage Si quid humanitùs acciderit if there be any thing unwittingly mistaken as mistakes in this kinde may be incident to the most upright of men in any quotation this onely proves the Author to be a man not a falsifier Yea there is nothing asserted or maintained in the said Book especially in the two main Doctrines there contended for but what for substance and effect of matter is plainly affirmed and held forth over and over not onely by he best and most Orthodox Fathers Chrysostom Augustin c. but by the most Orthodox Writers likewise of later Times as Luther Calvin Musculus and others Yea your selves the Preachers of this present Age how ever by times you appear in flames of fire against them yet otherwhile and sometimes in one and the same Sermon you give Testimony unto them There is sufficient proof made pag. 561. of the Book so impotently decryed by you that a Jury of no fewer then 52 Preachers and amongst these such as are counted Pillars in and about the City of London in the same Pamphlet wherein as they pretend they give Testimony to the Truth of Jesus Christ against Errors and Heresies do clearly build up the principal Doctrine avouched in the said Book viz. that which teacheth General Redemption by Christ. Yea your self in this very Sermon wherein you set your self with all the might of your indignation against it yet gave the right hand of fellowship unto it in granting and affirming that you beleeve and teach That had Judas beleeved he should have been saved by Christ See I desire it rather to your satisfaction then shame the Doctrine of General Redemption demonstratively proved and evinced from such a Position as this pag. 113 114 115 c. and again p. 135 136. of that Truth-teaching Book so often hinted Yea the Synod of Dort it self as is somewhere observed in this Book c Page 547 acknowledgeth that If Redemption be not acknowledged as a common benefit bestowed on Mankinde that General and promiscuous Preaching of the Gospel committed unto the Apostles to be performed among all Nations will have no true foundation Therefore whilest you oppose and clamor against General Redemption you do not onely cry down the glory of the unsearchable riches of the free Grace of God vouchsafed in Christ unto the World but also quarrel and fight your best friends as well as those whom you count your Adversaries and traduce under the Name of Pelagians Arminians c. liveries made of the same or like cloth which the Servants of the Truth have been compelled to wear in all ages Yea in such your inconsiderate Contests you act as men divided in and against your selves and your sayings like the children of Ammon and Moab when they came forth to battel against Judah and Jehosaphat help to destroy one another d 2 Chron 20 23 Sir The Premisses considered with several other things of no better import about which notwithstanding I shall not be troublesom unto you at the present I cannot but expect some Christian satisfaction from you at least in the behalf of those most worthy and important Truths of God which you so unworthily and this standing in the place of God traduced unto his People And to deal plainly and clearly with you the Satisfaction I expect must be some ways commensurable to the misdemeanor in circumstances respecting as well the publiqueness of it as the notoriousness and offensiveness of it in all particulars I expect likewise that this Satisfaction be speedy and without delay or at least that you

Moses made Angry OR A LETTER WRITTEN and SENT To Dr Hill Master of Trinity Colledg in CAMBRIDG Upon occasion of some hard Passages that fell from him in a SERMON preached at Pauls May 4. 1651. By John Goodwin Them that sin de Presbyteris hoc dictum accipio Calvin rebuke before all that others also may fear 1 Tim. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is hard for thee to kick against the pricks Acts 9. 5. Obsequium amicos Veritas odium parit Paradoxa quidem plurima quae non paraloga Si accusásse sufficiat quis erit innocens London Printed by J. M. for Henry Cripps and Lodowick Lloyd and are to be sold at their shop in Popes-head Alley neer Lumbard street 1651. Mr Doctor Hill I Understand by several that were your Hearers the last Lords day and these not of the weakest or least intelligent of them that in your Sermon at Pauls before the Lord Major and Aldermen of this City with many others you were pleased to vent your self with much unseemliness of Passion which gave great offence to the sober and most considerate part of your Auditory against certain Opinions which through the violence I in Charity presume of the distemper then upon you you so far forgat your self as to call Pelagian and Arminian and that in the heat of your Discourse upon this Theam you reflected in words of much bitterness and with height of indignation upon a Book lately published which as my Intelligence beareth you either plainly said or insinuated maintains the said Opinions That by this Book you meant that intituled Redemption Redeemed your Auditory generally conceived and your self I presume will not deny Sir you are a Gentleman to whom I never to the best of my knowledg gave the least offence if unwittingly I have done it I am ready to make you all Christian satisfaction For your parts of learning and knowledg according to what grounds I had to make an estimate of them I proportionably honored you and much more because as I always conceived until now you chiefly employed them about that most honorable and worthy work of propagating the Glorious Gospel of God in the World That testimony also and report which from many hands time after time I received concerning your Moralities goodness of spirit blamelessness of conversation c. much advanced my esteem of you Notwithstanding had you poured shame and contempt upon my head alone had you ground to powder onely me and my Name you might have done it without trouble or inconvenience to your self at least from me such Millars in black clothing I meet with dayly and let them pass quietly by me But in as much as you have magnified your self in your wrath and height of spirit against the Truth yea several of the first-born and most important Truths of the living God it will neither stand with that loyalty of obedience which I owe unto the Command of God imposed on me in that behalf nor with that love which I owe unto your self as a Christian Brother to suffer such a sin to rest upon you The Lord God Almighty before whom I stand knoweth that I delight not in Contests with men I am all desires made for peace with all men and for a quiet and retired pilgrimage on Earth So that whensoever I contend with any man I sacrifice the darling-disposition of my Soul upon the service of the Truth Nor shall any man approve himself more easie to be entreated upon any equitable yea or tolerable account or more willing to receive satisfaction from him that hath offended him then I. Therefore Sir I beseech you trouble not dishonor not your self either with seeking out or with pretending to finde any other construction meaning or intent of this Address unto you then as a simple plain-hearted and right-christian Application of my self to vindicate the just right and claim of the dearly beloved of my Soul and I trust of yours also Truth First therefore whereas you were pleased to take that undue liberty of Conscience as to affirm That the said Book against which you so publickly inveighed before you had I fear privately surveyed it or that the Doctrines or Opinions maintained therein advance carnal Reason into the Throne of God or words to like effect be pleased to understand that this was an assertion proceeding either from ignorance and this extreamly palpable and gross or else from an itching humor to asperse and defame though never so untruly both which are very evill Oracles for a Minister of the Gospel to consult about his Pulpit affairs And Sir I judg that I may very Christianly expect from you that either you produce some passage from the said Book wherein carnal Reason is so magnified as you affirmed which I am certain you cannot do or else that you make an ingenuous and free acknowledgement that at this turn you lost your way of dealing Christianly That Reason the use exercise and service whereof the Preface of that Book requireth of all men in and about matters of Religion is not carnal Reason if by carnal you mean sensual worldly blinde corrupt or the like but that Candle or Lamp of the Lord as Solomon calleth it Prov. 20. 27. that spiritual or inward Light which God himself hath planted in the Souls of men by which they are made able though not always willing to search out discover and discern many worthy Truths as well concerning God himself as that he is that he is good wise just powerful c. as in other things It is not by carnal Reason i. e. by Reason as it is made or becomes carnal through the wilful negligence and sinfulness of men that men by the force and help of it come to discover that there is a God or that this God is Good Just c. the carnality that cleaves to it is a cumber and hinderance to it in such actings and workings as these but it is by Reason as retaining that of God in it or such impressions of divine Light whereby notwithstanding much enfeeblement and dimness contracted by the irregularities of men in sundry kindes it is yet able and in some capacity to discover and judg of many such worthy Truths as those mentioned Nor doth the said Preface ascribe this ability or capacity we speak of unto Reason simply considered or as bare or meer Reason much less as carnal Reason but as super-intended influenced and supported in and about her movings and actings by the Spirit of God himself Which Spirit of God seldom or never withdraweth himself in his super-intendency over the Reasons and Understandings of men to such a degree but that they are still preserved in some capacity of searching after finding out and discerning aright the things of their eternal Peace I mean things essentially requisite hereunto until after much and long abuse of his gracious presence and treatings with them by walking stubbornly against that Light of the Truth wherewith he

hath enlightened them and those motions and secret excitements unto Righteousness with which he hath followed them from time to time Besides what Reason soever it is which the said Preface interesseth in the discerning and judging matters of Religion it is so far from advancing it into the Throne of God hereby that it onely subjecteth it to the Commands of God in this behalf who in a thousand places enjoyneth such duties unto men to the performance whereof they cannot prepare or fit themselves in the lowest degree without the use and exercise of their Reasons and Understandings Therefore Sir your Charge against the said Book or Preface with the advancing of carnal Reason in one kinde or other but especially into the Throne of God is a most Unchristian yea Unmanlike Slander having neither ground nor colour of ground for the justification of it Secondly Whereas you represented indeed reproached the said Opinions of your Contest as the great Advancers of Natures and Adversaries to the free Grace of God I desire an ingenuous fair and Christian Account hereof also For certain I am and you may readily be so too if you please in case you be not as certain already that the Scriptures lay not the least jot or tittle of any such imputation upon them If you plead but Reason doth do you not give both me and others by this plea just cause to judg that you manage your Religion by affection or peradventure onely and reserve your Reason for unworthy practices But however I shall be content to stand by the award of Reason in the case For certain I am the matter being as clear as the light at Noon day that the said Opinions are the great Afflicters Humblers Abasers of Nature if by Nature you mean Nature corrupted and depraved and withall the great Advancers and Magnifiers of the free Grace of God resolving all the shame guilt demerit punishment of all the sins that are committed under the whole Heaven into the corruption and depraved Wills of men and all Acts of Righteousness Holiness Faith Repentance c. in the World together with the rewards of them into the free meer undeserved Grace and Bounty of God Whereas your Chimerical Notions and Doctrines of a peremptory Personal Reprobation from Eternity of necessitating Grace c. do most notoriously and manifestly burthen and charge the most infinitely-pure and righteous the most infinitely-sweet and gracious Nature of God both with all the shame of all the sins and wickednesses that are practised in all the World as likewise with all the miseries punishments torments which ever come to be inflicted upon poor Creatures for such things All the water in the Sea will not wash your Opinions clean from the stain and horrid foulness of this abomination They that have attempted the washing of them AEthiopem lavarunt have according to the Proverb but washed a Blackamoor And as for your pretended magnifyings of the Grace of God by your Opinions they are nothing else but the abuse of the simplicity and credulous weakness of inconsiderate men For the certain Truth is that were the Grace of God such a thing as you with others of your Sence imperiously and importunely obtrude under that name upon the Judgments and Consciences of men the Receivers of it were never the neerer Salvation for the collation of it by God upon them This is made manifest above all reasonable contradiction in Pag. 319. of that Book which you so much abhor Thirdly Whereas you after the usual manner of those that abound in Passion but are scanted in Understanding filled the ears of your Auditory with a sound of words purporting I know not what sad uncomfortableness in the Doctrine about falling away maintained in the said Book you should have done well before you had condemned the innocent not onely to have heard his Cause and weighed his Plea but to have given likewise some competent account at least of the insufficiency and unsatisfactoriness of it I can hardly think that you had perused the nineth Chapter of the Book you wote of before your definitive sentence against the said Doctrine because this Chapter chaseth far away that Bugbear of uncomfortableness from before the face of that Doctrine and lodgeth it in the Heart and Soul of that Doctrine of Perseverance which is it seems the enticing Dalila of Doctor Hills Soul I perceive that the observation of this Rule of Christ Judg not according to appearance but judg righteous Judgment is very rare amongst men Fourthly Whereas you put your Auditory upon the temptation to beleeve that the nineth Chapter of the Epistle to the Romans doth not at all treat of Justification by Faith but of your Personal Reprobation from Eternity or which comes to the same of a liberty in God to chuse and reprobate what persons he pleaseth and sought to make them partakers of your faith herein by telling them stories of v. 13 14 c. of this Chapter as if they were all words sentences and thoughts made for your minde in the business I here offer unto you in a friendly way to confer with you at your best leasure about the sence and import of these Verses either privately with your self alone or with two or more or with as few or as many as you please in presence At this Conference I shall desire also to have the spirit of that boasting of yours throughly tried which you built upon some other Texts of Scripture with the slime of these or such like words in stead of better mortar viz. that whilest they stand your Opinions cannot fall Indeed if you dare not trust your Reason with the managing of the Conference but resolve to negotiate the business with your Passion or with affection onely I am like to make small earnings and your self as small of the opportunity were you willing to afford it But if you have that good Opinion of your Judgment and Understanding that you will allow these to treat I make little question but by the mediation and consent of these I shall prevail with you as to the argument or subject matter of the nineth to the Romans to exchange your Reprobation for my Justification and to acknowledg that the Apostle in this Chapter discourseth still forward that great Doctrine of Justification by Faith which he had onely with some occasional insertions of other matters by the way prosecuted well-nigh from the beginning of the Epistle As for your conceit of a Personal Reprobation from Eternity handled in the said Chapter you may if you please see the comb of the confidence thereof cut by that Hand of Light which is stretched forth in the 68 Page of that troublesom Book we spake of where the 15 and 21 Verses of the Chapter are in part opened Somewhat also upon the same account is to be seen pag. 462. of the Book Fifthly Whereas you challenged or charged your Adversaries that they are wont indeed to discourse other the Attributes of