Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	holy_a	speak_v	2,197	5	4.5369	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A74862	Confidence dismounted. Or a letter to Mr Richard Resburie of Oundle in North-Hamptonshire, upon occasion, partly of a title page prefixed before a small treatise of his concerning election & reprobation, conflicting of six sermons preached by him about three years since, and lately published; the said title page bearing in front these words, some stop to the gangrene of Arminianism, lately promoted by Mr John Goodwin, in his book intituled Redemption Redeemed; partly also, a short preface or epistle prefixed by the said Mr Resbury to that his treatise. / By the said John Goodvvin, Minister of the Gospel.	Goodwin, John, 1594?-1665.	1651 (1651)	Wing G1160; Thomason E643_18; ESTC R206012	16,262	21

misdemeanor which you call Consequential Blasphemy I want your heifer to plough with to finde out your riddle of consequential Blasphemy What may we call the opposite species of Blasphemy contradistinguished to that which you term Consequential Or by charging me with consequential Blasphemy do you mean that I hold or reach such Positions or Doctrines the direct consequences whereof are blasphemous This is the fairest and best sence that as far as my short understanding is able to reach your words will bear But Sir if the Doctrine or Principle it self be not blasphemous unpossible it is that any legitimate Consequ●●●e or Position deducible from it should be such If the first fruit be holy saith the Apostle the lump is also holy and if the root be holy so are the branches And your Logique Maxim is Ex veris possit nil nisi vera sequi i. e. From Truth nothing but truths themselves will follow Therefore if there be any thing blasphemous in my Book you should rather have charged it upon my Principles or fundamental Doctrines then upon any thing consequentially deducible from them Or if by the consequential Blasphemies you speak of you mean your own spurious consequences begotten rape-wise either by your ignorance or passion or some worse spirit then either upon my innocent premisses and call these blasphemous it is a clear case that the bastards are yours and only layd by you after the manner of those that are loath to own or keep their own children at my door Onely you should have done well to have given your Reader a tast of that which you call consequential blasphemy out of the book it self that so he might have understood your meaning in this particular of your Charge But as Potiphars wife out of a spirit of Anger and Revenge accused her chaste and loyal servant Joseph of incontinency unto his Lord because he rejected and abhorred her unchaste and disloyal motions so I fear you accuse me of Blasphemy whether consequential or by what name or title soever called or distinguished unto the world out of a spirit of indignation because I will not say a confederacy where you and men of your Principles say a confederacy against the honor mercy goodness justice truth and other the glorious Attributes of God but have set my self and endevored with all loyalty and faithfulness unto my God whom with my whole heart and Soul I love reverence and honor to detect those Doctrines and Tenents of Blasphemy wherewith the Judgments and Consciences of so many thousands have been bewitched and abused as the ●●ghter sort of the Jews were with those garnished or painted Sepulchres of the Prophets and righteous men thus garnished and painted by the Scribes and Pharisees Matt. 23. 29. which within were full of nothing but rottenness and dead mens bones I had a full taste of this spirit in a man of your Judgment a Minister in this City at a publique Disputation about these Controversion now above a year since who when I argued and clearly evinced that Doctrine of Reprobation maintained by him and his party which is the same with yours to contain this Blasphemy in it viz. that God should Reprobate himself he replyed unto me in the hearing of thousands there present Sir I pray speak more reverently of God By which words he sought to insinuate into the Auditory that I had spoke irreverently or blasphemously of God when as I onely detected and brought to light before the people that horrid Blasphemy which was bound up in a bundle at the heart of his and your Opinion against which I then disputed Sir you say though untruly as is before proved I challenge an whole Vniversity to remove me I will not challenge you but modestly and humbly entreat and desire you and if you please you may take ten Universities to your assistance that you will please to shew me onely I desire withall that you will not shew me darkness in stead of a vision or that which is not under the name of that which is but that you will please to shew me any one spot of my darkness any one strain either of any unseemly boldness or of any uncouth Philosophy or of any Blasphemy whether consequential or of what kinde soever any one instance either of my imperial dictating in stead of arguing or of any monstrous Conclusion or of a wrested quotation throughout my whole Book If you be able and shall please christianly and friendly to shew me any of these it will be an excellent oyl that shall not break my head you shall finde me {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} easie to be entreated tractable both to matter of acknowledgment and amendment of what is amiss But if you be not able to make good upon a fair and reasonable account all or any the particulars wherein you have rendered me to the world a man of guilt and much unworthiness I trust you will make haste to the golden Altar of Repentance and lay hold upon the horns hereof for the safety both of your conscience and reputation and will not count it any great thing to repair what you have demolished and pulled down One thing before I cloze I desire calmly to know of you why or upon what account you term the Doctrine maintained by me in my Treatise of Redemption by the name of Arminianism If it be simply because the said Doctrine was as you suppose held and maintained by Arminius 1. I must crave leave to inform you that unless the good figure Synecdoche makes peace between such your supposition and the Truth they will never agree For the Doctrine here taught by me was onely in part held by Arminius the main foundations on which I build you will not finde layd by him 2. Were it granted that what I teach in that Book was for substance of matter nothing but what is to be found in his Writings yet what reason is there why that which I teach in common with Arminius should be termed Arminianism when you teach twenty times more upon the same terms I mean in common with Arminius and yet would be judged the freest man in the World from Arminianism If you charge me with Arminianism because the Doctrine which I maintain was held by Arminius with opposition or contrariety to the Truth 1. Whether this be a truth or no adhuc sub judice lis est is a case yet depending in the Court of Equity and I beleeve before many years shall have passed over the head of the world all competent Judges will pass sentence against you in the Point 2. In case it were true that Arminius did indeed maintain that Doctrine in opposition to the Truth about which I make one in Judgment with him yet why should my Doctrine be rather termed Arminianism then either Calvinism Musculism Martyrism or the like considering that Calvin Musculus and others reputed Orthodox did assert over and over and this in terms every whit

Confidence Dismounted OR A LETTER TO Mr Richard Resburie of Oundle in North-Hamptonshire upon occasion partly of a Title Page prefixed before a small Treatise of his concerning ELECTION REPROBATION Consisting of six Sermons preached by him about three years since and lately published the said Title Page bearing in front these words Some stop to the Gangrene of Arminianism lately promoted by Mr John Goodwin in his book intituled Redemption Redeemed Partly also of a short Preface or Epistle prefixed by the said Mr Resbury to that his Treatise By the said JOHN GOODVVIN Minister of the Gospel Desiring to be teachers of the Law understanding neither what they say nor whereof they affirm 1 Tim. 1. 7. Nonnulli intelligentes citiùs volunt exagitare quod non intelligunt quàm quaerere ut intelligant non fiunt humiles inquisitores sed superbi Calumniatores Aug. de Temp. Serm. 72. Nusquam lego quid erras quid delinquis Pulvis sed lego quid superbis terra cinis Musculus in Esa. 64. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} chrisost. Hom. 7. ad Philip LONDON Printed by John Macock for Henry Cripps and Lodowick Lloyd and are to be sold at their shop in Popes head Alley 1651. Confidence Dismounted OR A Letter to Mr Richard Resbury SIR MEeting lately with a little Book published under the Name of one Mr Richard Resbury a Gentleman whose face to my best remembrance I never saw whose name I never heard of until now in the Frontispiece whereof and more especially in the Epistle to the Reader prefixed to it I found many hard and unchristian sayings uttered not onely against me which had been more venial but against those most blessed and important Truths of God for the vindication whereof against the contrary Errors being of most pernicious consequence as I have demonstratively proved which is indeed a thing in it self sufficiently manifest he was graciously pleased to stir up and arm my spirit I judged my self so far a a debtor to the honor of those truths asserted by me and to mine own innocency yea and to the interest of your comfort and peace also as to declare briefly unto you and to the World with you how inconsiderately that I say not unworthily you have vented your self both against a person who never did you nor meant you the least harm as likewise against those manifest Truths of God which stand ready prest to bless you if you reject not their blessing And first I cannot but with bowels of compassion over you take knowledg of that sad and most unchristian misdemeanor in you which I finde also in the generality of those whose Judgments are entangled and polluted with the same erroneous conceits of God his counsels and ways with you As the blinde and bloody persecuting Heathen of old were wont to put the Christians into Wolves and Bears skins and then to set Mastive dogs and other wilde beasts upon them to tear in pieces and devour them so do you clothe with and present the great Truths of God under reproachful names as of Arminianism Pelagianism and such like clamorous and scandalous imputations of Satanical device and then encourage your selves and embolden your Consciences to storm and rage and rail your pleasures against them But if that be a Gangrene of Arminianism which you charge me to have lately promoted I marvel under the shadow of what conceit or notion of hope you stile your piece Some Stop to it If you expect your Book should work after the manner of a charm or spell as I confess many such pieces do upon persons of weak and light apprehensions you have the same ground to honor your Book with such a title which you have for such an expectation But if you look that it should operate upon the Judgments and Consciences of men onely by that evidence and demonstration of the Spirit which shall appear in it doubtless you had very slender grounds to think that it should give any stop to the Gangrene you speak of I beleeve I have far better grounds to judg that it will occasion a further spreading of this Gangrene and give no stop at all to it They that are armed with Will and preoccupation against the Doctrines asserted in my Book of Redemption who are the onely persons with whom your Book is like to finde approbation and applause are far from the happy danger of being infected with the said Gangrene and therefore your Book is no ways medicinal unto them The whole need not the Physician A Gangrene cannot be stop'd where it never comes As for those who have conscientiously enquired into and diligently weighed the grounds of those Doctrines which you think to blast with an angry puff of Arminianism and have throughly tasted the spirit and life which reign in the Doctrines themselvs they are far enough out of the reach of your unhallowed Notions or from being taken in those snares of your ridiculous pretending to magnifie God and his Grace which you spread in the way of the simple And for such persons who possibly may be at present unsatisfied whether the Truth be on your side of the way or on mine but withall are seriously engaged as becometh those who are resolved not to lose their Souls for want of looking to in such a posture {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to follow and if it be possible to finde out the truth your Sermons are much more like to bring the gangrene you speak of into their Judgments then any ways to stop or prevent it For doubtless such monstrous Principles such uncouth hard and horrid Notions and thoughts concerning God and his Grace which are the pillars of your Tenents and Discourse are not like to sway the Judgments or Consciences of conscientious Enquirers unless it be the contrary way Nor can I give any account unto my self why you should in your Title page pretend any thing soveraign in your Book against the danger of infection from me or what hath been written by me unless it be this viz. That this Book of yours having for some years as you acknowledg if not complain in your Preface or Epistle to your Reader layn upon your hands as a drug or dead commodity you thought by setting such a face or gloss upon it to make it vendible For as Erasmus sometimes said of Luther that poor Luther made many rich meaning by occasion of his writing against the Pope and such Doctrines which were the pillars of his Throne and Kingdom which whosoever would undertake to oppose or confute had great matters of preferment cast upon them so I perceive that my poor Writings are like occasionally to enrich many with credit approbation and applause from men and that as Caleb promised his daughter Achsah to wife to whosoever should smite Kiriath-Sepher and take it so doth that Spirit that is abroad amongst those that are called Ministers of the Gospel amongst us though they

preach another Gospel in effect and not that of Christ Jesus promise honor name and applause unto any man that shal but offer to smite either my person or writing with his tongue or pen though they speak or write neither truth nor any thing to purpose against either And Mr Resbury it seems hath harkened unto the encouragement of this Spirit and by his Title-page hath tempted the World to beleeve that he hath done some worthy thing against me in my Book of Redemption whereas it cannot reasonably be thought by any thing in his Book that ever he look'd any argument or line of mine in the face So far is he from answering any thing argued or asserted by me either {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Yet not content with the sound of his own Trumpet in the Frontispiece of his Book by which he would give the world to hope that he was preparing to battel against me he or some factor of his about the City have purchased the lowder blasts of two Trumpets more to make the same sound and have bought of two of our common Diurnalists their respective Out-cries or Proclamarees to call the world together to be Spectators of his learned valour against me and my Book Indeed in his Preface he supplies in most untrue and unchristian revilings of my person that which in his Discourse is wanting in weight and substance of matter for answer to my Book But the Spirit I spake of suggested it seems this unto him If thou beest not able to grapple with his Writings lay on load of reproach upon his person thou shalt have a good reward for thy labor as well in the one kind as in the other they shall prosper both alike in thy hand But Sir I beseech you by the love you either bear or pretend to bear unto the Lord Christ with what goodness of Conscience or face of ingenuity can you say that the main Truths of God concerning his Electing and Redeeming Grace asserted as you say by you in your Sermons have been by the daring hand of that unhappy man Mr John Goodwin in his wretched Treatise by him called but miscalled Redemption Redeemed been so highly assaulted when as you neither have shewed much less proved nor I have very sufficient ground to believe are able to prove that so much as any one no not the least of these Truths have been in the lightest manner assaulted by me in this Treatise Sir I trust you will suffer this word of Christian Admonition from him who God knoweth and your own Conscience may know is no enemy unto you nor to your peace nor to your honour or reputation that such causless groundless and wretched aspersions and reproaches cast upon your Christian Brethren as these will never make your face to shine with any true or permament lustre nor abound to your account in the great day In terming me an unhappy man you speak truth enough in one sence and little enough in another It is my unhappiness in point of honour and respects with men not to be believed when I speak the truth and much more that my speaking the truth should prove a stumbling stone unto so many and occasion their falling into the great and dangerous sins of hard speaking reviling persecuting with the tongue hating opposing calumniating the Truth manifested unto them In all this I am I confess an unhappy man But the Lord Jesus Christ himself was in all such respects as these an unhappy man also being set as well for the falling as for the rising of many in Israel But that he was a sweet savour unto God as well in those who perish as in those that are saved by him as well in those who fall by occasion of him as in those who rise he was a person thrice happy and blessed And I should deny the signal grace and goodness of God towards me if I should not judg my self happy in those not a few who have been built up by my hand in the knowledg of God in the grace of the Lord Jesus Christ in the peace and joy of their Souls yea and in the reproaches hard sayings and evil entreaties which I meet with from Mr Resbury and others in as much as these also work for me so much a better resurrection and a far more exceeding eternal weight of glory In what sence you call my Treatise of Redemption wretched I do not well understand If you mean it wretched in respect of the sad doom that hath befallen it by falling into the hands of such hard-spirited men as you and some others are who by unjust clamours and reviling set your selves to render the condition of it as calamitous and miserable as you can I confess your epithete of wretched may stand I think it is one of the wretchedest Treatises in the world in this sence But if you call it wretched in respect of the matter or native tendency and import of the Doctrine contained therein as if this tended or had any thing in it likely to make any person under Heaven wretched or miserable your Epithete it self is wretched in this sence because it directly tends to make men miserable and wretched by dividing their judgments and affections from such Truths which would make them happy were they received and submitted unto by them Whereas you seem desirous to pick a quarrel against my hand by terming it during I confess my hand and heart too are very daring venturous and bold in assaulting Error how strongly soever fortified by the judgments affections interests preoccupations Authorities credits writings of men That clear satisfying and convincing light of the knowledg of the Truth which God hath graciously shined into my heart teacheth my hand to war and my fingers to fight against all that is lesser and lower then God in the quarrel and cause of the Truth And if you count it a blemish or disparagement unto my hand to be daring in this kind it is a sign that your own hand hath little courage for the Truth nor that it dares lift up it self in the defence of it unless it hath a proud arm of flesh to stand by it and second it in the engagement But I perceive that Mr Resburies hand it self is daring enough whether in the cause of Error or of Truth when he thinks he hath hands enough with him to bring him off with honour though he be foyled Whether in calling my Treatise Redemption Redeemed I miscall it or no will in due time be judged by a streighter Rule then Mr Resburies sence or notion in the case and by a far more competent Judg then He. In the mean time you will give me leave I trust to marvel a little that you professing your self so devoted an enemy to that which you call Arminianism though I have cause in abundance to judg that you little know what Arminianism indeed meaneth should notwithstanding practise

that which you call though you miscall it the Arminian mode so frequently as you do in spreading a table of Imperial Dictates in stead of Arguments before your Reader This is more like to be the mode of those who deny the lawfulness of the interposure or use of reason in matters of Religion then theirs who profess to hold nothing to believe nothing in such things but only what they see or apprehend sufficient reason to evince the truth in But I fear Mr Resbury was conscious of this nakedness in himself and fellows I mean of dictating like Emperors in stead of arguing like Teachers and hoped to cover it with a covering made of a bold imputation of it to his adversaries For what Argument or proof or colour of either doth he bring or can he bring to evince Truth in that charge against me that in calling the Treatise he speaks of Redemption Redeemed I miscall it Your subtile insinuation to have your self notioned like unto Michael the Arch-angel and me unto the Devil in this imprecatory prayer against me The Lord rebuke him I perfectly resent But Sir you should have done well to have considered whether in case the Arch-angel had had to do with a man as you have though as vile and sinful as you apprehend the man of your contest to be and not with the Devil whether I say it be not probable that he would have prayed for him The Lord forgive thee and not the Lord rebuke thee until his obstinacy had appeared However if I have so deeply finned as you deem and doom me to have done in judging me worthy to drink of the Devils cup after him I shall joyn issue with you in the words of your prayer against me and pray with you The Lord rebuke me only with Davids addition not in his anger Mr Resbury I fear is impatient of all rebuke for his Errors either from God or man though administred with never so much love and sweetness by the one and the other The ground of my fear in this kind is because I find that the bare pleading of the Truth which contradicteth his Error though without any reflexion in the least upon him as holding any Error becomes matter of very high and haynous provocation to him And Sir give me leave to doubt whether you had the consent of your Conscience or no in drawing up this charge against me that for the present I so seriously despise and so boldly bid defiance unto the peculiar Grace of God Michael the Archangel durst not bring any railing much less any forged or false accusation against Satan himself when he contended with him If he had done this he had fought against him with no better weapons then those which Satan himself useth in his battels he had plainly diabolized It is a thing of most deplorable consideration unto me that those who call themselves Ministers of the Gospel and are so reputed by others should so far harden themselves from the fear of the Lord as to speak and spread abroad at pleasure words of an infamous and disparaging import against their Brethren who never gave them the least cause of offence whatsoever was taken by them and this without so much as any colourable pretence of truth in them For Sir I beseech you what sentence clause word sillable letter tittle can you or any other for you find either in my Book of Redemption or any other of my Writings wherein I make the least semblance or give the lightest intimation that can be imagined that I at all much less so seriously as your charge advanceth despise the peculiar Grace of God And yet the unchristian rage of your pen riseth much higher and proclaims that I also boldly bid defiance to it Well might the Apostle James complain that the tongue is a fire a world of iniquity I especially in my Treatise of Redemption am so far from despising the peculiar Grace of God or from any bold bidding defiance to it that I magnifie it upon all occasions with all my might and demonstrate the peculiarity i. e. the signal excellency and glory of it to consist in this that it encompasseth the whole world about and particularly visiteth and addresseth it self to every creature of mankind until it be rejected and this in order to their Salvation So that I make the Grace of God which is saving in the nature and tendency of it never the less but rather the more peculiar by commending the rich diffusiveness of it to particular men As for that Grace of God or rather that degree or that operation of this Grace which is actually and eventually saving unto men I peculiarize it every whit as much and for ought I yet know to the contrary upon the same terms which Mr Resbury himself and men of his Judgment generally do For my sence and Judgment clearly is that no person is actually saved but by such an assistance or operation of the Grace of God which no other person whatsoever partaketh of or which is vouchsafed unto no other person but only unto those who are actually saved also Only herein I may I conceive possibly dissent from them They hold that this peculiar actually-saving grace of God is upon such terms decreed by God or intended to be given by God unto those that come to be saved by it that there was or is an absolute necessity for them to embrace it and so to be saved by it whereas my sence is that such grace is no otherwise decreed by God unto those who in time come to receive it and in fine to be actually saved by it then it is unto others who never come to receive it and that these might have received it or come to be partakers of it in the same way and by the same means by which those others who are in conclusion saved by it came to have part and fellowship in it But this difference between Mr Resbury and me about the peculiar Grace of God doth no whit more prove me to be a serious despiser of it or a bold bidder of defiance to it then himself Therefore his charge against me in this point is meerly clamorous and aspersive and such as a tender Conscience would have trembled so much as to demur upon and how much more to have published Of a like staring and broad-fac'd untruth is that charge also that I challenge an whole Vniversity His ingenuous and modest words are these Neither hath he for ought I can and without partiality discern I know not how you should in case you never read my Book whereof I have more grounds then one to be jealous at all repaired their loss which is none at all that either I or you know of only concealing it from vulgar eyes it seems you honor your own as super-vulgar he treads with confidence in their steps if all be true that you say and that nothing may want to set IT off bravely It What what Noun

shall we find for a match to this Pronoun My Masters loss of which you spake last is but an untoward one for the relation challengeth an whole Vniversity to remove him Sir I desire fairly and friendly between you and me to understand from you what either word or carriage of mine tempted or provoked you to cast this mire in my face that I challenge an whole Vniversity to remove me I confess I dedicated my Book of Redemption not to an whole University much less challenged an whole Vniversity as you asperse but to the Vice-chancellor of the Vniversity of Cambridg my worthy Friend and acquaintance together with the rest of the Heads of Colledges and Students in Divinity in that Vniversity And they who shall please to peruse my Dedicatory Epistle before the said Book will find that I am so far from challenging those to whom I make the said Dedication that I set my self to put all terms of honour and respect upon them as far as is Christian and meet to be done Nor is there any one line throughout this whole Epistle that as far as I can imagine hath so much as the softest ayr or gentlest breathing of a challenge in it And yet you not content to have traduced me as a Challenger of an whole Vniversity add drunkenness to thirst ironically and with the open breach of all the Laws of Ingenuity that I say not of Piety it self insult over me that I say not over the Spirit of Truth indeed in these words immediately subjoyned Doubtless such modesty and ingenuity must needs be the Character of the Spirit of Truth in him Sir the worst I wish you and there is no harm I am certain in the wish is that some better and more pregnant character of the Spirit of Truth were discernable in you then appears either in your Stop or in your Epistle prefixed to it Upon this occasion I shall crave leave to inform you that other manner of characters of the Spirit of Truth and of a far more gracious import were found and this in the Judgment and by the Confession of some of his Enemies in my Great Master Arminius as you who it seems claim your tongue and pen for your own are pleased to stile him though as the saying is you neither know why nor wherefore then the Consciences of your best Friends I fear have found in you though far be it from me to disparage you You have one who disparageth you I am unfeignedly sorry to see it even your self Towards the close of your Epistle the remainder of your wrath instead of refraining you pour out in words seasoned with no better salt then this And here I now thank Mr Goodwin whose darkness I doubt not will occasion more light his boldness confident I am will excite modesty I will not say what an edg his sometimes imperial Dictates in stead of Arguments as is the Arminian mode sometimes his monstrous Conclusions sometimes his wrested Quotations sometimes his uncouth Philosophy sometimes his Consequential Blasphemy will put upon the spirits of some whom the Lord shall honour to rescue his truth out of his hands c. Sir I fear that in speaking these things you fall into the condemnation of the English Proverb which saith that many talk of Robin Hood who never shot in his Bow I cannot judg you a man of so little either Conscience or Understanding as to think that such causless and groundless imputations as these could have been taken up by you into your pen in case you had read that Book the report whereof it seems hath put the edg you speak of not upon your modesty but your confidence though I confess it argueth not much either of the one or the other Conscience I mean or Understanding in any man to speak evil of the things which he knoweth not Jude v. 10. For how can I reasonably conceive that you intending to publish a Discourse for the stopping of an erroneous Doctrine erroneously so called maintained in a printed Book should not so much as draw blood of this evil beast with one pointed Argument in case you had come within the reach or sight of it though you had left the other Huntsmen you speak of to have followed the chase and done the plenary execution Upon which account likewise I cannot praise your saying that though your Treatise be no Answer directed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to my Book yet c. For doth not such an expression as this import that though you have not shaped an Answer to every particular Argument or passage in my Book yet you have grappled with the most and most material of them When as the truth is you have not in all your Discourse done so much as Canis ad Nilum or toucht the lightest Argument therein with the least of your fingers Is it fair for you to say that you never indeed read over all Chrysostoms works when as you never read so much as one line of them But whereas you say I now thank Mr Goodwin whose darkness c. it seems you trade much in ironies and jeers having a little before informed your Reader in the same figure that my modesty and ingenuity must needs be the character of the Spirit of Truth in me Mr Resbury as our Saviour admonisheth men not to judg lest they be judged so I fear you will first or last meet with those that will execute legem talionis upon you that will {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with you and pay you home in your own coyn But if my darkness will as you doubt not occasion more light it is doubtless of a much better genius then yours for your darkness occasioneth or which is worse directly causeth more darkness dayly in the world and leadeth poor people they know not whither However I count the imputation of darkness no disparagement unto me {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i. e. but that which every man lieth under as well as I and if Mr Resbury counteth it no robbery to make himself equal with him in whom there is no darkness at all that consequential Blastphemy which without so much as any colour or pretext of ground he layeth to my charge will be real and apparant guilt upon his own head I dare not number my self amongst men of any higher attainments in knowledg then those who acknowledg that at present they know but in part and if those spots of ignorance which are upon the face of my understanding may occasion a further clearness and brightness in the understandings of other men it will help to ballance the sorrow of the inconvenience and loss I sustain by them Nevertheless as the Apostle speaks of science or knowledg falsly so called by men in his times so I make no question but there is darkness falsly so called by men in our days and I fear Mr Resbury speaketh this dialect too familiarly Whereas you say my boldness