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book_n	great_a	speak_v	word_n	2,716	5	3.8043	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41506	The six book-sellers proctor non-suited wherein the gross falsifications, and untruths, together with the inconsiderate and weak passages, found in the apologie for the said book-sellers, are briefly noted and evicted, and the said book-sellers proved so unworthy, both in their second beacon-fired, and likewise in their epistle written in the defence of it, that they are out of the protection of any Christian, or reasonable apologie for either / by John Goodwin.	Goodwin, John, 1594?-1665.	1655 (1655)	Wing G1203; ESTC R8425	15,328	24

brand of scurrilous I shall follow the copy which the Apologist tells me and oh that the tidings were true his Friends the Beacon-Firers have set me in an ingenuous acknowledgement of their errour in using such tartness of language in their letter to me But it is not so much their tartness of language that I complain of but their numerous falsifications untruths and undue suggestions against me in which kind I am not conscious to my self that I ever wronged any man Item p. 9. He further chargeth me with saying something himself saith not nor I think well knoweth what in favour of all cursed and damnable Doctrines onely he means he saith for the toleration and against the suppression of them Another most un-Christian aspersion and scandalously untrue I never spake any thing in favour of any cursed or damnable Doctrines either known or suspected for such by me but have continually upon all occasions both in publique and private faithfully and with the best of my understanding testified against them Yea I am so far from pleading for a toleration or against a suppression of them all that I never pleaded in either kind for so much as one of them Yea my soul is aggrieved within me that the Ministers both in City and countrey whether it be out of consciousness of their inability to doe any thing to purpose against them or out of an unworthy remisness in the case have been so little active as they have been in inlightening the world with the knowledge of the truth which is the onely way to heal the darkness of the Apologists accursed and damnable Doctrines in the world I confess I have laboured to disswade men from fighting the battails of God and of the truth with unhallowed weapons from plucking up the tares in such a way which cannot but endanger the plucking up of the Wheat also from applying such means for the cure which is like to enrage and strengthen the disease yet more The Lord Christ himself gives this Testimony to the Church of Ephesus that they could not and consequently did not bear or tolerate those that were evil Rev. 22. But doth the Apologist think that their non-beari●g or non-tolerating of them consisted in their fining confining or imprisoning in their burning or slaying them with the sword This is not the Christian but the Antichristian non-toleration The Christian non-toleration of vain talkers and deceivers was taught by Paul when he tells Titus that their mouth must be stopped Tit. 1. 11. And their toleration in such a sence as ever I pleaded for it by the Lord Christ himself when he said Let both grow together until the harvest Mat. 13. 20. But not weak and sinful men but the Lord Christ himself also it seems blessed for ever must give place to the High-Presbyterian interest and be arrested for pleading for a toleration of errors and damnable Doctrines Item p. 9. He chargeth me that in my {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I set my-wits and the Scriptures too on the rack to maintain the monster of universal liberty of conscience c. The spirit of the clients here again uttereth it self in the Proctor For 1. he cannot prove nor is it true that I either set my witts or the Scriptures on the rack for any end or purpose whatsoever 2. Much less is it true that I set either on the rack for the maintaining of any Monster If by liberty of conscience he means an exemption of any mans conscience from subjection unto God or Christ or any of their lawes or sayings I have always been so far from maintaining this liberty that I have still opposed it with all my might with my whole heart and soul If by it he means an exemption of the conscience from subjection unto men or their Doctrines or sayings 1. He gives it a scurrilous nick-name in terming it a Monster 2. The Scriptures need not be set on the rack for maintaining it they voluntarily yea zealously and with expresness of plea plead for it But whereas the Apologist makes mention of conscience here if in his tittle page where he confesseth himself to be nullius nominis instead of nominis he had put in conscientiae he had given a better and truer reason of his non-subscribing his name to his Apologie For I verily beleeve that his inward thought was not that he was a man of no name i. e. of no credit or esteem with men but that he was a man of too much credit to adventure it in the crazy bottom of such an Apologie Item p. 9. He confidently affirms that Mr. Edwards did answer my {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} satisfyingly and convincingly in the judgme●t of any impartial man And then insinuates a charge of disparagement against me that I never replyed hereunto and concludes my silence to be a confession that I cannot answer it yea is confident that this is the truth Surely the man dreamt either all or the greatest part at least of this fable I am so far from beleeving that the man he speaks of answered the book he speaks of either satisfyingly or convincingly that I cannot yet beleeve that ever he made any answer to it at all It is somewhat strange that such a book upon which the world should have such an eye as he importeth and which should be written particularly against me should never be so much as heard of by me within the compass of I know not how many years However how greedy of aspersing and calumniating doth this man shew himself to be who thus simply insults over me for not returning an Answer to such a book which he could not know that ever I had seen or heard of Solomon saith He that answereth a matter before he heareth it it is folly and shame to him Prov. 18. 13. But this man would have the world beleeve that my not answering a matter before I heare it is folly and shame unto me So that Solomon and he are of two minds Another book of the Author he speaks of intituled Antapologia the greatest part of it written in the same argument which Mr. Pryn a man of more learning I beleeve and of a more profound judgement then the Booksellers Proctor proclaimed unanswerable I did answer and this satisfyingly and convincingly in the judgement of any impartial man And if God stood by me to encounter and slay that Lyon I should have been able I question not by the same assistance to overcome that uncircumcised Philistine if the Goliath be indeed in vivis which I much question in whom the Apologist so much rejoyceth But in imposing upon me his will and pleasure what books I shall or ought to answer and what not whether my health strength or occasions otherwise yea or life it self will permit me to answer any or no he acteth the part of High-Presbytery to the life as his Book-sellers phrase is But all books written either by the Theologica facultas

The Six Book-Sellers Proctor Non-suited WHEREIN The gross-falsifications and Untruths together with the inconsiderate and weak passages found in the Apologie for the said Book-Sellers are breifly noted and evicted And the said Book-Sellers proved so unworthy both in their Second Beacon-fired and likewise in their Epistle written in the Defence of it that they are out of the Protection of any Christian or reasonable Apologie for either By J. G. A Minister of the Gospel of Jesus Christ He that justifieth the wicked and he that condemneth the righteous even they both are an abhomination unto the Lord Pro. 17. 15. Who knowing the judgement of God that they which commit such things are worthy of death not onely do the same but consent with them who do them Rom. 1. 32. They that forsake the Law praise the wicked but such as keep the Law contend with them Prov. 28. 4. Nullum vitium est sine Patrocinio Sen. Causa patrocinio non bona major erit Ovid Non est in medico semper relevetur ut aeger Interdum doctâ plus valet arte malum Idem London Printed for H. Cripps and L. Lloyd and and are to be sold at their Shops at the Castle in Cornhill and in Popes-Head-Alley near Lumbard-Street 1655 The six Book-sellers Proctor non-suited and his Apologie proved the Apologists own condemnation GOod Reader I shall do little in this paper but only give thee a few Items with an Imprimis of that large bed-rol of untruths and foul aspersions as the Apologist expresseth himself of which he hath composed an Apologie or rather an Apologue instead of an Apologie for his Book-men If there prove to be any vacant paper towards the end I may give thee a taste of some weak and indigested sayings of his likewise But concerning aspersions and untruths Imprimis he saith p. 3. that after search he found the omission of one word such had by a strange kind of multiplication 1 produced a thousand wherein I render them the Book-sellers to the world as guilty of no less then forgery and falsification Here are two of those evil things which himself calls soul and unjust aspersions For first I take his book-men ●ardie and charge them accordingly with the omission of several other words besides such p. 16. 60. Besides I charge them in my book and that most justly with several other falsifications besides those committed in and about the Transcription out of my book of Redemption as is to be seen in my Animadversions upon every Section of their Epistle a very few only excepted especially upon Sect 1. 20. and 21. 3. I no where make his bookmen guilty of Forgery for leaving out of the word Such I only say in my Letter to them that some would call it Forgery p. 1. Item he saith p. 3. that at the Book-sellers mis-transcribing 2 the passage out of my Book of Redemption I cry out of Antichristian dealing c. This is Book-seller-like also I no where cry out of Anti-Christian dealing because of their un-Christian handling me in their transcribing me I only call their request to the Parliament for the confinement of the Press an Anti-Christian request of which I give a true and sober account p. 49. Item p. 4. he saith that I have so far profited in the art of 3 calumnation that I am not ashamed to prostitute the sentences of Calvin Piscator Pareus the Synod of Dort c. to the maintenance of those Arminian Doctrines which all the world knows their souls abhord c. Doth the man speak truth when he calls it a calumniation truly and faithfully and without any falsification in the least to transcribe or report the sayings of men He is not able to prove that I have wronged the Authors he speaks of nor any one of them in the least tittle or iota in any thing I have cited from them And if their souls abhor'd the Doctrines he speaks of they are in a twofold respect blame worthy 1. Because their souls abhor'd such Doctrines which are the manifest truths of God 2. Because they assert and affirm that in words which upon such a supposition is most contrary to their sence and judgement Besides it is much more Presbyterian then Orthodox to call the citation of mens sentences for the maintenance of what they plainly speak and avouch a prostitution of them Item p. 4. He insinuates a charge against me of oppressing the Book-sellers innocency It seems to falsifie mens writings 4 and opinions is Presbyterian innocency But some of the Book-sellers themselves I understand are more ingenuous then their Apologist as clients many time are then their Proctors and do confess they did not well in defaceing my words and wish it had been otherwise Item in the same page he calls Toleration an accursed 5 Idol and affirms it to be Mr. Goodwins Great Diana If Toleration be an Idol how come Presbyterians to fare so well as they do by it Idols the Scripture informeth us do neither good nor evil Esa. 41. 23. 44. 10. Psal. 115. 4. 5. c. I know no reason nor do wiser men then I know any why the sect of High Presbyterialism should be tolerated more then its fellows Certain I am it is as ill deserving of the civil State yea or of humane society yea or of the interest of Christian Religion it self as most of them But why he should call Toleration my Great Diana it may be his interest or his disaffection to me knoweth but his conscience I am confident knoweth not especially if he understandeth what Toleration properly meaneth I not long since plainly expressed my self to the chief Ruler of the land that my sence was not to have any Toleration granted by the Magistrate to any sort or sect of erroneous men whatsoever yea and further that it was not in the Magistrates power to grant any id est to grant a liberty or permission unto any man or sort of men to erre Item yet again in the same page he saith that if things 6 be unpartially weighed it will evidently appear that to deny such or such a particular kind of unchangeablness in God and to deny any unchangeableness in him at all though different in words yet is in sence the same But if things be never so unpartially weighed doth it or will it evidently appear that to deny the Apologist be he Mr. Pool or Mr. Jenkins or whosoever to be such or such a kind of animal as suppose an Horse Mule or the like and to deny him to be any animal at all as suppose animal rational an animal endued with reason is onely somewhat different in words yet the sence the same Item in the same fourth page he saith he is well assured 7 upon much conference with Book-sellers since that it was not willfully or maliciously left out to deprave my meaning c. and this he alledgeth as his first argument to make it evidently appear that to deny such an unchangeableness

and to deny any unchangeableness though somewhat different in words is yet in sence the same Doth it evidently appear by the affirming of an untruth inconsiderately and not maliciously that to affirm a truth and an untruth is in sence the same and only somewhat different in words Is not this of that kind of demonstration which maketh it evident that white is black because it is something Item towards the foot of the same page why the denying 8 of such an unchangeableness and any unchangeableness should be in sence the same he adds in the second place this reasonless reason The true reason saith he why the word such was left out was because it was a relative term and was not this an offence deserving the punishment of being banished from the sentence and so if it had been expressed it would have necessitated the Transcription of a far larger proportion of Mr. Goodwins words c. But first this reason is not at all relative to the conclusion the apparent eviction whereof it pretends unto For what is there in it to prove that to deny such an unchangeableness and any unchangeableness are in sence the same 2. It grosly contradicteth his former reason For there he affirmed on the behalf of his Beacon-Firers that the word was not wilfully left out and here he affirmeth that it was left out upon consideration and debate Now what is wilfulness but the fulness of the will and when is the will fuller then when a thing is willed or resolved to be done upon consideration and in order to the effecting or procuring of some beloved end 3. and lastly if the nature of their work of Beacon-firing would not permit the transcribing of such a proportion of my words as was sufficient to explain my sence and meaning in that unchangeableness which I deny unto God they had provided better both for their consciences and credits if they had left out the whole sentence out of their book instead of leaving out the word Such with others out of the sentence For is it reasonable or Christian to represent a mans saying as erroneous without declaring unto the Reader in what sence that word wherein the error is supposed to lye is meant or understood by him in case it be ambiguous Item page 5. he saith that that assureance of the unchangeableness 9 of Gods love which the Beacon-Firers implici●ely assert and with the denial whereof they charge me is very well known to the Lord Protector and Parliament and all intelligent men to be that very same which I oppose c. If the Beacon-Firers do assert such an assureance of the unchangeableness of the love of God as I there describe and oppose I cannot beleeve that either my Lord Protector or the Parliament or many if any other intelligent men have any knowledge of such their assertion For how should it ever come into the mind much less into the steady and certain knowledge either of the Lord Protector Parliament or other intelligent man that men pretending to the true knowledge and honour of God as the Beacon-fires do by the Apologists high testimony of them should ascribe any thing unto him so abhorring to his nature so inconsistent with his holiness so destructive to his great end and design for the advancement of godliness amongst men as such an unchangeableness of love to men which I there describe and deny unto him As for the unchangeableness asserted by my adversaries if it be such which opposeth the unchangeableness which I in twenty places some of them pointed to in my Fresh Discovery do assert it is more then yet I understand If it be such which I reject and this with indignation and abhorrencie of soul as I and all intelligent men have good cause to doe neither the Beacon-Firers nor their Proctor can with truth charge me with rejecting any other nor consequently with rejecting all whatsoever Therefore the mans Dilemma is impertinently frivolous Item p. 5. he chargeth me that my whole dispute is levied 10 against the unchangeableness of Gods love A most horid bould and broadfac'd slander For the main designe of that dispute of mine he speaks of is to explain vindicate and assert the unchangeableness of Gods love and withal to demonstrate that to ascribe unto him such an unchangeableness of love as the Apologist it seems and some others very inconsiderately do is above all contradiction to render him mutable in his affection and consequently that unchangeableness of love which they ascribe unto him is felo de se falls foul upon and destroys it self Upon this account the Reader desirous of satisfaction may please to peruse p. 63. 64. and p. 205. 206. 207. of my book of Redemption Therefore how importune and un-clerk-like is he in his Parenthesis following I am not ignorant saith he he confidently tells us that in his judgement Gods love is unchangeable as it is no new thing for a spirit of error to be accompanied with a spirit of contradiction Most true it is that a spirit of error is very frequently accompanyed with a spirit of contradiction And hence it is that the Apologist and other Ministers and Preachers of his judgment about the unchangeableness of the love of God c. seldom preach but that their Sermons are yea and nay the doctrinal part a Samaritan and the applicatory part a Jew But whereas he would insinnuate me a self-contradictor because I somewhere deny his unchangeableness of love in God and elsewhere assert such an unchangeableness of love in him which with the salvage of the glory and truth of all his Attributes is competent to him he declares himself to be the firstborn son of disingenuity unless to salve this dishonour he will be content to plead an Ignoramus The passages he transcribes out of my book are palpably irrelative to his cause They only prove that I deny such an unchangeableness of love in God as he it seems fancyeth in him which certainly whilest God spareth me my wits and the use of my reason and understanding to consult the Scriptures I always shall deny but they have no face or colour of proof that I deny the unchangeableness of Gods love simply or of any such unchangeableness herein which is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or by the Scriptures anywhere ascribed unto him Item p. 5. He terms it Scepticism in me that I am not 11 positive and assertive in the highest but express my self modestly and with acknowledgement of some stond in my judgment where the matter is difficult and the grounds of the truth not so evident to me Yet p. 9. he profoundly taxeth me with want of modesty even where I have ground of confidence in abundance But want of modesty and abundance of modesty are alike taxable when they do not serve high-Presbyterian turns It seems High-Presbyterians pretend to a line of knowledge far higher then Pauls For he professed that he knew but in part and accordingly