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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	line_n	page_n	read_v	9,933	5	9.6901	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85415	Sion-Colledg visited. Or, Some briefe animadversions upon a pamphlet lately published, under the title of, A testimonie to the truth of Jesus Christ, and to our Solemne League and Covenant, &c. Subscribed (as is pretended) by the ministers of Christ within the province of London. Calculated more especially for the vindication of certaine passages cited out of the writings of J.G. in the said pamphlet, with the black brand of infamous and pernicious errors, and which the said ministers pretend (amongst other errors so called) more particularly to abhominate. Wherein the indirect and most un-Christian dealings of the said ministers, in charging & calling manifest and cleere truths, yea such as are consonant to their own principles, by the name of infamous and pernicious errours, are detected and laid open to the kingdome, and the whole world. / By the said John Goodwin, a servant of God and men, in the Gospel of Jesus Christ.	Goodwin, John, 1594?-1665.	1648 (1648)	Wing G1202; Thomason E425_2; ESTC R202233	27,686	36

errors of what opinions assertions Truths they please without any manner of conviction To cry out It is not meet that such or such opinions should live or be tolerated as if life and toleration were an heritage appropriate and belonging of right to their opinions only how inconsistent soever either with reason or with Truth is little better testimony to the Truth of Iesus Christ than that deportment of the Jewes was unto Moses when they cryed out with a loud voyce stopping their eares and ran upon Stephen with one accord to cast him out of the Citie and stone him Acts 7. 57. But I trust their meaning is not that they intend by their Booke as solemn and Sacred a testimonie to their League and Covenant as they doe to the Truth of Jesus Christ 1. To assert the worth excellency of it with as high an hand with as much zeale vigour and vehemency of spirit as they intend to the Great Truths of Jesus Christ though they make no difference in words between the one and the other For otherwise the solemne Covenant they speake of being onely matter of engagement not of assertion or opinion I know not what testimony it is capable of unlesse they will call a regular full and through observation of it a testimony unto it which is a testimony if testimony it be unpossible to be rendered unto it in this or in any other booke or writing whatsoever the best part of this testimony consisting in going before one another in a reall not verball reformation But what it is they meane or would have others to conceive they should meane by calling their piece a testimony unto our Solemne League and Covenant I solemnly and seriously professe is above the reach of my understanding or learning reasonably to imagine Have I not then reason to doubt whether any of those men of renowne and not rather some petty Scribe was the Compiler of it 3. Whereas to amplifie and enrich their Title they adde over and above the former expressions of a Testimony to the truth of Jesus Christ and And to our Solemne League and Covenant these words As also against the Errours Heresies and Blasphemies of these times the Toleration of them I submissively demand of them whether there be any thing more any further matter of consequence held forth in these words above what was contained in those first words A testimony to the Truth of Jesus Christ If so I desire to know where or in what part of the booke they give testimony unto the Truth of Jesus Christ and again where and in what other part of it they give testimony against Errours and Heresies I can finde no other Testimony given in it to the Truth of Jesus Christ but onely that which I confesse is very unproperly so called which stands in a citation of certaine passages or sayings out of other mens writings imperiously sentenced for Errours and Heresies as if the Chaire of Papall infallibility were of late translated from Rome to Sion-Colledge If not they shall doe honestly and well in the next Impression of the booke though it had been more honesty to have done it in the first to leave out of their Title the false flourish of A testimony to the Truth of Iesus Christ as also those words And to our solemne League and Covenant there being no such thing in all the booke as any testimony thereunto and content themselves onely with calling it A Testimony against Errors and Heresies onely mollifying it with this soft and Christian explication as we count and call Errors and Heresies For certainly there are in these papers that are so called Errors many and Heresies many which yet have nothing of the nature but onely the names of both So then these words in the Title As also against errors c. being so meerly and broadly tautologicall and empty are a ground of conjecture unto me that the men prenamed with their compeeres are wholly innocent from the offence committed in making the book 4. Whereas the Title is yet further extended by the addition of these words And the Toleration of them which is a meere non-ens a thing not in being I cannot conceive that the judgements or parts of the said persons should so farre faile them as to appeare in print and that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with a testimony in their pens against that of which God made the world I mean nothing or that which is not I might further adde nor is ever like to be For if a captious pen had the expression in hand it would finde no difficulty at all in carrying it into such a sense which would import a calumniating insinuation against the Parliament as if they were so inclinable to grant an universall Toleration of all Errors Heresies and Blasphemies that unlesse they were counterbalanced with the feare of displeasing these mens zeale burning so vehemently in opposition thereunto there were no other means under heaven to take them off from it yea it may not without some ground of probability be conceived that the Authours of these papers proclaime so loud their enmity against Toleration to make the friendship of all lukewarme and formall professors round about them being the great bulk of the Kingdome who know not what to doe what shift to make for a Religion if the State be not mercifull unto them in providing one or other for them But as farre as yet I have understood or doe for the present apprehend the Genius or temper of the Parliament in reference to an universall Toleration I have reason to judge them by many degrees further from it than to stand in need of the importune heat of these men to quench their inclinations to it 5. The Book it selfe being every whit as capable of bearing the Title of A testimony against Truth sound and orthodox opinions as against Errors and Heresies as hath already in part and will more fully appeare hereafter it is a peece of Incredibility to me that men of that note and interest of which the persons named with severall others of the same line are known to be should so prevanicate with their respective reputations as to prefix a single-coloured title before a parti-coloured book 6. Whereas all the Errors mustered together in the book are said in the title page to be collected out of their Authours own books alledged in the margine and yet in faire and full contradiction hereunto are said page 2. to be the very dregges and spawn of those old accursed Heresies which have been already condemned dead buried and rotten in their graves long agoe and are now by evill men and seducers raked out and revived by which this present generation however is fairly acquitted from being the authours of them Revivers being no Authours I cannot so farre undervalue the worth of the persons named as to judge them conscious of so grosse an oversight or consequently interessed in the composure of the

that this passage fell from this Authors pen at unawares or that the contents of it were not his setled and bestresolved judgment you shall find the very same things and almost in the very same words re-asserted by him pag. 226. of the same Discourse Are those opinions erroneous or hereticall in Independents which are orthodox and Canonicall in Presbyterians Or if they be as erroneous in the latter as the former why is not I. B. brought upon the Stage as well as I. G. in the habite and reproach of an Erroneous and Hereticall man Yea and why doe not Simeon Ash for publishing and Daniel Gawdry Edmond Calamie and Anthony Burgesse together with Edward Reynolds and Thomas Hill for countenancing and recommending erroneous and hereticall opinions bear their proportions also in the Censure and shame Accessaries deserve to suffer as well as principalls It is said indeed of the Donatists that they disparag'd and condemned all other Christians but were indulgent in point of censure towards their owne a and of Eunomius the Heretique that he bare with all manner of wickednesse in his owne seate b Are not these Sons of Presbytery to be found in the same condemnation Is their love any whit more extensive than only to cover the multitude of their owne sins or their zeale than to censure and punish the sins of other men Is this their faithfulnesse unto God for which they seeme affraid page 34. lest the world should frowne upon them Or is this the fruit and product of their glorious Profession page 5. that as Ministers of Christ and Stewards of the mysteries of God in zeale to Gods glory from their very hearts and soules they utterly detest and abhorre all the errours heresies and blasphemies whatsoever swarming amongst us in these times howsoever minced masked and palliated and by WHOMSOEVEREMBRACED and COVNTENANCED Can the children of this Profession be ignorant that there are amongst themselves discrepances in judgements and contrarieties in opinions Or doth not this plainly imply that there is apprehension of errour in the respective Dissenters amonst them yea it is famously known that some of the ablest and most learned amongst them differ from the greatest part if not from the generality of his fellowes in matter of opinion and that about a subject of as high a nature as any within the whole compasse of Christian Religion If then in zeale to Gods glory they from their very hearts and soules utterly detest and abhorre all the errours heresies and blasphemies amongst us by WHOMSOEVER embraced and countenanced how commeth it to passe that they doe not declare with the same acrimonie of spirit and height of indignation against their owne errours mutually so believed wherein they rise up like Lions against the supposed errours of other men Brethren give me leave to be serious with you I believe you are straitned in your owne bowels in comparison of the enlargment which you have in mine though I feare you believe nothing lesse I hear of many complaints and sad regrets from you as that the Ministers and the Ministerie of Christ are of later times much despised your Auditories much depopulated your respects with the people brought well nigh to a morsell of bread I beseech you consider what I shall say unto you hath he that voluntarily puts his singer in the fire any cause to complain that the fire burns him and puts him to paine Or he that sowes only tares in his field to finde himselfe agrieved that the earth makes him not a returne in wheate Or is it any wonder at all if when under a pretence of so much zeale to Gods glory such integrity of heart such conscienciousnesse of appearing for God his Truth cause hf Religion such unpartiall detestation of all errours heresies and blasphemies amongst us by whomsoever embraced and countenanced with many such like glorious and glittering professions and protestations more wherewith your Testimonie is garnished you do in the very face of all these professions all things contary stigmatize the Truths of God with the odious and hatefull names of infamous pernicious Errors Heresies set your selves to pull downe with both your hands the precious names and reputations of the faithfull servants of God you Brethren this without any cause at all given by them report their sayings by halves leaving out their explications on purpose to defame them represent such opinions assertions as erroneous and hereticall in them which you allow for orthodox sound in your selves exasperate and incense the sword of the Magistrate against such as are peaceable in the Land and wish you no harm soment divisions multiply distractions obstruct the quiet composure and settlement of things in the land recompencing no degree of all this unworthinesse with any proportionable or considerable good Is it any marveil I say if going thus to work coupling such vile unworthy actions with such precious and specious professions you sink and fall in the hearts of men daily more and more Know this for a certain that the hearts and consciences of men will never be able to rise up before you call you Blessed unles they be holpen up by the hand of some visible worth and excellency in your wayes Following showrs of uprightnesse and sincerity from your hearts and hands together will make your crownes of honour to flourish againe upon your heads which otherwise will certainly languish fade and die away In the meane time to return to our businesse in hand though I finde the best of you no better than a bryar unto me in pursuing mee with the out cries of your pens for a man of I know not how many nor of what errours yet are there foure men amongst your 52. who have appeared in this ostracisme against me to their deeper shame and confusion of face than others For what they who publish and print bookes of errours they who countenance and recommend bookes of errours to be read can these men find in their hearts to lift up their heele against those who shall receive them from their hand Delicti fies idem reprehensor Author At scelus hoc meriti pondus instar habet i. What man the Author and rough Censor both Of the same crime the crime if crime it be Which I committed have yet merit doth Praise and approvement not reproof from thee Mr. Ash Mr. Candrey Mr. Calamie Mr. Burgesse How could these names of men anoynt Mr. John Ball with oyle and salt me withfire onely for speaking what he speaketh yea and what themselves speak in him or in that book of his which they recommend unto me amongst others Let the Sun of Christian ingenuity be ashamed and the Moon of humane candor be abashed For questionlesse such a thing hath not been heard of either amongst the sonnes of Nature or of God for many generations But for the opinions or opinion rather for though the citations be many yet the

error if error if must needs be contained in in them all is for substance but one which this grand Subscription voteth an Error in me about naturall mans free will and power to good supernaturall I desire the whole Covent or Colledge of the two and fifty and all that dogmatize with them against the said opinion to take knowledge 1. That it is no new or strange doctrine in the Reformed Churches 2. That it was a doctrine taught and avouched by some of the Reformers themselves and those not of the least note either for Learning or Religion One instance in either shall suffice for the present For the former that the Doctrine condemned for Error by the Error-makers of the Province of London is the publickly-received doctrine of the reformed Churches within the Province of Orleance in France appeares from severall passages in a Treatise of Paulus Testardus Pastor of the reformed Church at Blois entituled {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Sen Synopsis de natura gratia the said passages being compared with the approbation of the book printed in the beginning of it The tenor whereof imports that the said book was ordered by a Synod of the reformed Churches in the said Province to be perused and read by two of the Ministers there named who give this testimony of it upon their reading that they find nothing in it repugnant to the doctrine of their Orthodox Churches and in that respect they judge it worthy publication The said Author in the treatise mentioned having p. 83 84 85. c. asserted and cleared three several wayes or means whereby God calleth men unto communion in that covenant of grace which he hath made with mankinde the first by Providence the second by the Ministery of the Word the third by the effectuall workings of his Spirit P. 91. he affirmeth That in all these wayes or methods of calling men God doth not onely shew unto the sinner what his duty is to doe but also exhibits and gives unto every man thus invited and called power wherewith to perform it and be saved if he will insomuch that if he that is invited or called in the most generall lowest way of invitation of all be not saved he is altogether inexcuseable before God This the Apostle Paul teacheth expresly That which may be known of God saith he is manifested in them or unto them meaning the Gentiles for God hath made it manifest c. that they might be without excuse But certainly excuseable they had been if they had been willing and onely wanted power a There is not an haires breadth of power to superuatur all good more attributed by me unto naturall men than is clearly and above all controversie asserted in this passage which yet is avouched as ye have heard by two sufficient witnesses and these of the approved order of Presbytery it self to be the doctrine of the Orthodox Reformed Churches within the Province of Orleance in France But whereas my London Subscribers transcribe so many passages of mine under their Title or Head of Errors about naturall mans free-will c. let all these passages be sifted from the first to the last by lines words syllables and letters yet will there not be found the least or lightest infinuation of any freenesse of will in naturall men to any good that is supernaturall yea they that have been the most constant and intelligent hearers of me in the course of my Ministery cannot but testifie on my behalfe that I have still upon all occasions resolved the condemnation and perishing of men into the most miserable and strange servility bondage and thraldome of the will to corruption and vanity yea and have urg'd and prest the necessity of the grace of God for turning the captivity of it and setting it at liberty Therefore O Province of London study thy Teachers that thou mayst know what and what not to learn of them It were easie to draw forth many more passages out of the Treatise specified of the same import and inspiration with that which hath been produced but this is sufficient for these two ends and purposes 1o To demonstrate that the authority of a Province of Ministers though all receiving the honour of Orthodox from one another is yet a miserable support or stay for the judgements or consciences of men in matters of doctrine That which is asserted for Orthodox and sound by a Province of Ministers in France is importunely censured and condemned for an infamous horrid and pernicious Error or Heresie by a Province of the same profession in England 2o To shew with how good a conscience the Subscribers joyntly affirme as they doe page 3. that they finde to the abundant satisfaction of their judgement and rejoycing of their spirits the confession of faith humbly advised by the Assembly of Divines singularly pious prudent sound and agreeable to the Scriptures and CONFESSIONS OF OTHER CHURCHES If it be agreable with the Confession of those Churches lately mentioned they have as much or more need to confesse their fault as their faith As to the second particular wherein I affirmed that that Doctrine which these men call infamous pernitious horrid Error and Heresie was also taught to the full extent and compasse of what I deliver in it by some of the chiefe Reformers themselves it appears sufficiently by this ensuing passage from M. Bucer who in his Enarration of the Epistle to the Romanes chap. 2. vers. 14. writeth thus a Here let us observe two things that God in no age whatsoever left men destitute of the doctrine of salvation Therefore whoever at any time perished perished through their own default or neglect For God so bedeweth or washeth Nature with his light that they only remaine strangers unto righteousnesse who willingly of their own accord cast it from them There are at this day nations not a few to whom the Gospel of Christ is not sincerely preached Others there are who heare nothing of it But if these did not voluntarily put from themselves the desire of righteousnesse the Lord questionlesse would so animate them with his Spirit that they should or might perform the things of the Law commit themselves wholly to his grace or goodnesse and doe unto their neighbours what they would that they should doe unto them Hence it would come to passe that God would sooner send an Angel unto them as he did unto Cornelius than suffer them to remain ignorant of his Christ But whilst through impious ingratitude they detain his truth revealed unto them in unrighteousnesse they doe not onely deserve to have no more of the good Spirit given unto them but even to be givenup to a reprobate sense c. The other thing here to be observed is that we our selves also hearken unto the work or effect of the law wch is written in our hearts that same right and divinely-impressed sense of things within us whereby we are continually