Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	gospel_n	salvation_n	2,078	5	7.0597	4	false

Text snippets containing the quad

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

this his affection towards him and consequently loveth him with the same love as great as rich as dear under all these horrible pollutions and most accursed abominations as he either would or could have loved him with in case he had all this while walked in the greatest innocency and uprightnesse of heart and life before him Now then this is that which I affirm that to attribute such an unchangeableness of love unto God as this which maketh him to love an obstinate and obdurate sinner a worker of all manner of abominations with the same affection wherewith he loveth a just holy and good man a worker of all righteousnesse is of a blasphemous import to those glorious Attributes of his his Righteousness and Holiness For if the case were thus with God should not the world have cause to demand with those in Malachy Where is the God of judgement a Or what is there or can there be of a more diametrical opposition unto righteousnesse then equally to respect and love the most unrighteous with those that are most righteous or unto Holiness then to honour those that are most polluted and abominable as much as those that are holy Nor can you here pretend that I wrong your Doctrine of Perseverance to the value of the least hair on your head by making it a Patronesse and Protectrix of such an unchangeablenesse of love in God as that now represented because evident it is that without such an unchangeableness supposed the said Doctrine will neither have footing nor foundation to support it For though you and others Patrons of this Doctrine understand your selves and be-friend your Doctrine better then to express or represent it unto the world in those black and dismal colours wherewith I have now drawn the pourtraicture of it or to describe the unchangeableness of love in God which must be the Basis and Pillar of it in such tearms as it hath been described by me yet there is nothing more pregnant and notorious then that your soft and silken and most tender expressions of it being regularly and according to the exigencie of truth interpreted and drawn out of these collusive involutions amount every whit to as much or more in deformity and A theologicalness of notion as any expressions used by me do import For certain it is nor do I remember that I ever met with a denial of it amongst the greatest Defenders of your Faith in the point of Perseverance that he that truly believeth may possibly fall and that within a very short time after this his believing into the greatest and foulest sins that the nature of man is lightly incident into as drunkenness adultery murther envy malice covetousness oppression idolatry c. yea and from the time of his first falling into them may continue and hold on in the practise of them for many years together yea possibly to the very approaches of death without repentance Onely you teach indeed but by humane not divine inspiration neither that such persons I mean once believers in case they fall into such sins as those now mentioned or the like yet never miscarry in the great businesse of Salvation but by an high hand of Grace from God are always brought back unto repentance before their death However upon the former supposition it clearly follows that your Doctrine of Perseverance cannot stand without the rotten prop of a Supposal of such an unchangeableness of love in God which is palpably and in the eye of a very ordinary understanding of an highly disparaging and blasphemous import to his Righteousness and Holiness In what sence the Scriptures hold forth an unchangeableness in God and so in all his Attributes and particularly in his Love I declare once and again upon occasion in my late Book of Redemption page 63 64. And again page 278 279. and page 205 206. c. Elsewhere as viz page 318 319. and p. 330. c. I demonstratively prove your Doctrine of Perseverance to be at open and manifest defiance also with another great Attribute of God his Wisdom Yea when I look narrowly into the purport and tendencies of this your Doctrine I cannot over-rule my thoughts but that they will be very jealous that it is accessary to far the greatest part of those abominations at this day raging amongst us Antinomianism Enthusiasm Familism of the dangerous and vile opinions and practises of those called Seekers and of those bred of the dregs and retriment of all these the Ranters and generally of all the coolings declinings backslidings and of all other foul and sad miscarriages amongst Professors Sir I have looked upon you as the glory of the London Ministery and do so still notwithstanding the contest of your judgment against mine about the Doctrine of Redemption and the questions relating hereunto Yet give him leave who is possibly looked upon by you as by many others as the reproach and shame of this Ministry to say this unto you that those two opinions the one of a peremptory personal Election from Eternity the other of a peremptory and necessitated perseverance of the Saints genuinely interpreted do upon the matter wholly dissolve the usefulness and necessity of your Ministry the former in relation to persons yet unconverted the latter in respect of Beleevers For first if there be a certain number of men peremptorily designed by God to Salvation all others as peremptorily excluded what need either the one or the other regard either your Ministry or any other mans The former shall be infallibly and irresistibly converted and so saved whether you or any man else preach the Gospel unto them or no If so Fortis ubi est Ajax where or what is the necessity of the greatest Preacher under Heaven in respect of them The latter notwithstanding all the possible relief that you by your Ministry can afford them will and must inevitably perish Yea all the good that you are capable of doing unto these by your Ministry is onely to help them deeper into Hell Secondly if those who already beleeve shall certainly and against all possible interveniences persevere in faith unto the end what if the Ministry of the Gospel and they were quite parted They should run no hazard of losing their Crown hereby This great Truth viz. that your Doctrine of Perseverance frustrates the Ministry in reference unto the Saints I prove at large and I suppose beyond all reasonable contradiction Page 301. 302. 339. c. of the book formerly mentioned Where also I tear in pieces the Fig-leaf of that pretence that the Ministry of the Gospel notwithstanding the perseverance of the Saints be supposed absolute and unfrustrable is yet a means for the effecting or procuring of it But Sir concerning the passage recited wherein you pretend to finde so much danger that you judge it necessary to arm your Friends with a Religious caveat against it I verily beleeve that there is scarce any Page in any of those books which either

and either to make or to keep those things concerning my self streight in the minds and thoughts of men if it may be which men of most untrue suggestions have endeavoured to pervert and make crooked For thine accommodation about the Animadversions made upon the Book-sellers Epistle and for the ready application of them in their respective branches to the particular passages in this Letter unto which they respectively relate I have distinguished their Letter into twenty two Sections and again distinguished these by letters of the Alphabet where any Animadversion is particularly made upon them which readily lead thee to their appropriate passages in the subjoyned Animadversions characterized by the same Letter also And because the Gentlemen Book-sellers or rather the son of their right hand their Amanuensis challenge me to print Mr Caryls Letter about the passage of their falsification sent unto me some years since and threaten me that they may do it for me if I will not glorying over this Letter as if the publishing of it would confound me and that the reasons therein against the said passage in my book were so satisfactory that they did effectually silence me I have therefore published both this Letter of his to me and mine also to him which occasioned it The truth is I had Printed both these Letters presently upon their writing and sending but only for a clause in Mr Caryls Letter towards the close of it wherein he insinuates his unwillingness to have passages of that nature made publique So that it was cleerly and as in the presence of God only out of my respects to Mr Caryl that I then forbare the printing of them and should have done so still had not these importune Sons of high Presbitery thus reproachfully and triumphingly clamour'd upon me to do it But as for any reasons against the said passage either satisfactory or unsatisfastory that Letter mentioneth none unless it be the asserting of the Authors own judgement and some other mens in the point in opposition unto mine notwithstanding any thing offered by me in my book If either the Book-sellers or Book-buyers judg this a reason so satisfactory as effectually to silence me for ever I cannot but juag them to be of the race and lineage of those who are owereasie of satisfaction for their own carnal advantage Besides of such a reason as this I was not nor lightly could be ignorant before Mr Caryls Letter came to me Concerning this Letter with that of the Book-sellers I have delivered the Autographons themselves unto the Printer that there may be no mistake in the printing of these unless haply Typographical which notwithstanding I shall endcavour to prevent For my own two Letters not having by me the Copies themselves which were sent but being necessitated to make use of the rough draughts possibly there may be some variation in words although my desire standeth as neer as may be to varie in nothing especially without giving notice of the variation where I have any knowledg of it This I speak because of the capritious weakness of my Antagonists who on the one hand are wont to make a long arme to reach pretexts and occasions of cavilling and on the other to complain of the grashopper as a burthen Such personal contests as these have always been the regret of my Genius and if I thought not that my reputation were or may be of more concernment unto others then I judge it to be to my self I should not move heart hand or foot to pursue the rescue but abandon it to the lust and folly of those who have attempted to make a prey and spoil of it But I remember a good saying of Austine For our selves Brethren our conscience sufficeth but for you our name also had need be excellent a and Jerom's advice was that no man should sit still under a suspition or charge of Heresie b Besides this consideration that by how much a further and fuller discovery is made of the folly or madness as the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} was Englished in our former Translation 2 Tim. 3. 9. of those who resist the Truth they have so much the less time remaining to endanger the world by such a practise this consideration I say did balance the averseness of my disposition to the work Now as Jannes and Jambres saith the Apostle withstood Moses so do these also resist the Truth men of corrupt minds in-judicious conconcerning the Faith But they shall proceed no further for their folly shall be manifest unto all men as theirs also was c It is always folly if not madness which ingageth men in a resistance of the truth yea it is one of these which causeth men to persist in this practise By means hereof it cannot but in time utter and discover it self For that which is active especially in matters and cases of publique and weighty consideration must needs ere long bewray it's Genius nature and property at least unto those who are intelligent and apprehensive who being lovers of Truth and of the peace and comforts of men cannot forbear the communication of their vision and in case that which they see in this kind be of any evil or dangerous import unto men they cannot but give the most publique notice of it accordingly unto the world And when the generallity of persons shall he brought to understand and see the folly or madness of men in any course or way of acting wherein they have been deceived and injured by them they will for the future abhor their practises and buy their merchandise no more I trust this small piece may do some service unto the world in promoting and perfecting the discovery of the folly of those men who resist that great Evangelical truth with its complices which asserteth That God with his Antecedent and primary Intentions intended the Salvation of the whole world by Jesus Christ Or however God and the consciences of other men shall agree about the event and succese of it it here prefents ts service unto thee Good Reader together with the Christian respects and further service of Thy cordially devoted Friend and Servant in Christ John Goodwin From my Study Decem. 12. 1654. Mr John Goodwins Letter Endorsed To my Christian Friends Mr Thomas Underhill Mr Samuel Gellibrand Mr Iohn Rothwel Mr Luke Fawn Mr Ioshua Kirton Mr Nathaniel Webb or any one or more of them These present GEntlemen A few dayes since an ill-conditioned Pamphlet entituled A second Beacon fired presented to the Lord Protector and Parliament fell into my hands I find all your names sub-printed to it but know not whether your hearts be to it and were consenting to the publishing and presentment of it or whether some Son of Belial one or more taking the advantage it may be of some of your known weaknesses and desirous to disport themselves and possibly others also with your disparagement did not without your privity or consent

borrow your Names to father so hard-favoured a Birth of their own The reasons why I cannot but a little at least demur whether the piece be yours or no are 1. Because I find in it most un-Christian falsification even that which some would call Forgerie 2. Because I find in it likewise such counsels offered Petition-wise to the Lord Protector and Parliament under a pretext of Godliness and zeal for Sion which are obstructive if not destructive to the prosperity and Sovereign interest of both 3. And lastly there is a sent or smell of such a spirit in the said Pamphlet which teacheth men to suppose that gain is Godliness I confess that notwithstanding any personal knowledg I have of you or any of you the Pamphlet may be yours under all the three characters of unworthiness now specified for I know none of you beyond the face and only one of you so far yet report hath so far befriended some of you in my thoughts that I am hardly able to conclude you all under the guilt of the shameful and un Christian enormities which dare look the Parliament and the world in the face out of those Papers For to touch the first in one instance only not having opportunity of making proof of more at the present Page 4. of the said Pamphlet this absurd passage is charged upon me in my Book of Redemption pag. 33 5. That in case any assureance of the unchaugeableness of Gods Love were to be found in or regularly deduced from the Scriptures it were a just ground to any intelligent man to question their Authority and whether they were from God or no Surely they who lay this saying to my charge may with as much honesty and conscience yea and with as much appearance of truth impeach David as guilty of saying There is no God Psal. 14. 1. or make the Apostle Paul to say Rom. 10. 9. If thou shalt confess with thy mouth the Lord Jesus thou shalt be saved For though these words are to be found in these sacred Authors respectively yet the sence they make otherwise then in consort of the other words relating in their respective periods unto them was as far from their Authors meaning as the Heavens are from the Earth David was far enough from affirming that There is no God and Paul from saying that If a man shall with his mouth confess the Lord Jesus he shall be saved yet the words of which both sayings consist are extant in their writings In like manner the Beacon-Firers whoever they be you or others for I shall not charge you with the folly but upon better evidence commit the foul sin of Forgery in making me say in their pretended Transcription out of my Book that In case any assureance of the unchangeableness of Gods Love were to be found or could regularly be deduced from the Seriptures c. Whereas besides several other words in the sentence they leave out the characteristical word Such any Such assureance of the unchangeableness c. the word that is the Heart Spirit and Soul of the sentence that gives a most rational and Orthodox taste and relish to the whole Period and without which the passage contains no more my sense or judgment then theirs who forged the Transcription For my sence and opinion which I argue and assert in several places upon occasion in my said Book of Redemption as viz. p. 63. 64. and again p. 278. c. cleerly and expresly is that The Love of God as all his Counsels and Decrees is unchangeable and consequently that an assureance of this unchangeableness is regularly enough deduceible from the Scriptures and this without any prejudice to their divine Authority yea rather to the establishment and confirmation hereof So far am I either from thinking or saying that if in case any assureance of the unchangeableness of Gods Love were to be found in or could regularly be deduced from the Scriptures it were a just ground to any intelligent man to question their Authority c. Therefore they who have accused me especially unto a Parliament of such a saying have the greater sin That kind of unchangeableness of Gods Love the assureance of which I affirm were it to be found in or regularly to be deduced from the Scriptures would be a just ground to an intelligent and considering man to question their Authority c. I had imediately before described and besides sufficiently explained in the reason of the said assertion which I imediately subjoyn in these words Forthat a God infinitely righteous and Holy should irreversibly assure the immortal and undefiled inheritance of his Grace and savour unto any creature whatsoever so that though this Craeture should prove never so abominable in his sight never so outragiously and desperately wicked and prophance he should not be at liberty to withhold this Inheritance from him is a saying doubtless too hard for any man who rightly understands and considers the Nature of God to bear From these words it plainly enough appears that it is not any assureance of the unchangeableness of Gods Love as the Beacon-firers most un-Christianly and unconscionably suggest to the Parliament and indeed to the world which I conceive to be a just ground to any intelligent and considering man to question the Authority of the Scriptures in case it could either be found in or drawn from them but such an assureance hereof by vertue of which men turning aside from Christ after Satan from ways of righteousness and of truth to walk in ways of all manner of loosness and profaneness may notwithstanding with a secure confidence promise salvation unto themselves and that God will never take away his love from them And whether such an assureance of the unchangeableness of Gods Love as this were the Scriptures any ways confederate with it which far be it from every Christian Soul to imagine would not be derogatory or prejudicial in the Highest to their Authority let the Beacon-firers themselves or any other persons who make any conscience of putting a difference between God and the Devil judg and determine If I were a person prone to jealousie or desired to make any further breach upon mens reputations then only for the necessary reparations of the truth injured by them I could suggest this Query to the thoughts of men Whether it be not likely that they who thus palpably and notoriously have falsified the writings of one have not committed the same folly in the rest of their Transcriptions from the writings of others considering that it is a saying in the civil Law He that hath injured one hath threatened many and our Saviour himself He that is faithful in that which is least is faithful in much and he that is unjust in the least is unjust also in much Luke 16. 10. But no more of this at present 2. That pernicious Counsel against the liberty of Printing and for the subjecting of all the learning gifts parts and abilities of

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

and thy Fathers house so may I with evidence enough of truth answer you that it is not I but you and your Prophets that are excellent at that kind of Forgery you speak of if you will needs place an excellency in it you or they or both of you together in the inditing of this very Epistle have begotten I know not how many of those Bastard and hard-favoured Monsters you talk of and have layd them at my door But I shall remand them to those who have polluted their consciences with the malicious pleasure of their generation and cause them to bear the shame of them d The shame of staining paper with slanderous cavils is a covering fit for your faces it suiteth not with mine further then by a Christian Sympathy I bear the burthen and shame of your folly in this kind I wish that slanderous cavils were as much beneath you and your Prophets as they are beneath me e Truly you need not put this question to me For I freely confess that I do not know any of those learned men against whom I write who ever asserted the unchangeableness of Gods Love to Apostates or to persons of that Character which you further describe The opinions of those learned men whom I oppose or write against so far as I oppose them are obnoxious more then enough as expressed by themselves so that I have no temptation lying upon me to falsifie or corrupt them yet some of the learned men you speak of and particularly your Prophets about the City do assert the unchangeableness of Gods Love towards all true Beleevers many of which I have evinced both from the Scriptures by pregnant argument and demonstration by a full consort and harmony of Orthodox and learned men both ancient and modern yea by many Testimonies of those persons themselves who are counted pillars of the contrary Faith yea and lastly by experience it self may and do turn Apostates afterwards Book-sellers or Beacon-firers §. III. We have heard of some Arminians who never did read Calvin himself but were wont to read Calvins opinion in a Jesuite and take it for granted that their brother Jesuite was to be trusted We fear that you may be baptized into the same spirit of giddinesse a You put the poor Protestant in a Bear-skin and then set the dogs upon him that you may disport your self and your Confederates with that Tragick Comedy Give us leave to tell all your friends who beleeve as your Church beleeves That they who are false accusers of the brethren are sons of Belial b It is not Calvin but Mr. Goodwin who doth maintain the Apostacy of the Saints in his blasphemous Libels c It is no wonder if Such we shall remember the word Such Apostate Saints are inslaved in Journey-work to Apostate Angels d Be pleased to arm your selfe with patience whilest we tell you a story which runs thus in brief when your Brother Bertius gave his booke De Apostasia Sanctorum to King James the King passed this censure upon him This Heretick saith he deserves to be commended for his wit but hanged for his knavery e Mr. Goodwins Animadversion III. a I can deliver you or if you please you may I conceive with some pains deliver your selves from this fear concerning me For in my reading I never met with any of those citations from Calvin on which I insist in any of my writings in any Jesuit whatsoever and I beleeve that you may travel a long journey in reading these Authors before you meet with any of them You speak so many untruths and these fully known unto me for such in this letter that I know not how to beleeve you when you say We have heard of some Arminians who c. I much doubt whether ever you heard of any such or no especially from any Informer worthy credit I fear you pin your Faith upon the sleeves of many who after the manner of the false Prophets of old make you glad with lies You make the Arminian brother to the Jesuite but the kindred is much neerer between the Jesuite and the Black-Friars b Here again you only vary the phrase but pour out your High-Presbeterian spirits in the same shameless untruths with which you stained both your credits and consciences at once in the former Section You and your Rabbies to use a word of your own are they who put not Protestants only but many the dear children of God themselves into the Bears-skins you speak of and then do as you say As for me I do not remember that I anywhere make use of any Bears Skin but what I have pluck'd off from the backs of those whom I put into them Nor do I set the dogs upon any poor Protestant unless it be upon my self and those few friends by you termed Confederates which God hath given me against these I have exasperated and enraged you know who and how But neither I nor any of my Confederates as far as they are known to me are wont to disport our selves with any mans weakness or shame The truth in this point as in twenty others in your Letter is not at all beholding to you for your courtesie in sparing her You need neither crave leave nor take leave to tell my Friends that they who are false accusers of the Brethren are Sons of Belial they are instructed in this truth to your hand and by the light of it they are able fully to discern who and what manner of persons you are If your meaning be to reflect upon me as a false accuser of the Brethren you act like him who compasseth the Earth to and fro to draw men into the same condemnation with himself You will never be able to prove that I ever accused any man falsely much less a Brother Therefore consider in the fear of God whose Sons you make your selves by this charge Those who beleeve as the Church with me beleeveth beleeve as the Scriptures teacheth you and all other men to beleeve and this you may through the long suffering and bountifulness of God come to know in time although the truth is that you desperately obstruct your way to the knowledge of the truth by entreating those so unworthily who desire to make you partakers of this happiness with themselves But me thinks you of all men should not disparage men for beleeving as their Church beleeveth who suffer your Classique and Synodical Pastors to exercise what dominion over your Faith they please c If by my Libels you mean my little Books for other Libels of mine neither you nor I know any you commit the sin of Falsification in adjuncto in calling them blasphemous Nor need I at all be troubled for being charged with Blasphemy by the sons of High Presbitery for was not the Lord Jesus Christ himself Blessed for ever charged with the same crime by men of a sympathizing spirit Then the High Priest rent his clothes saying he hath spoken blasphemy What further need have we