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	great_a	speak_v	2,174	5	4.1269	3	false

Text snippets containing the quad

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

Francis Nethersole or Mr. Jenkins inasmuch as I made not silence my Refuge when I answered them Yea and that it is no arduous case to answer his Apologie since I have not made silence my Refuge from the face of it Yet I confess there is a strain of prudence in the saying For in case I should answer him as I have done either Sir Francis Nethersole or Mr. Jenkin as perhaps I now have done it is his wisdome to arm himself with a resolution against troubling himself with a reply because in such a case it is like to be a trouble indeed to him and this to little purpose A Postscript BEcause the man of no name chargeth me pag. 9. with speaking in favour of all cursed and damnable Doctrines meaning as he saith for the toleration and against the suppression of them besides what I have already answered to this charge that He and His may understand that long before either his daies or mine there were men both wiser and learneder and I fear more conscientious and pious then either of us that speak as much or more then ever I did for a toleration in such a sence as ever I pleaded for any of such Doctrines which he I doubt not will call as well he may accursed and damnable I shall supply part of the vacant paper with some passages which he may read as I have done in Hugo Grotius De Jure Belli Lib. 2. cap. 20. 50 c. First he transcribes out of Salvianus Bishop of Marseilles these words declaring his tendernesse about the punishing or rather for the non-punishing even of Arrian Heretiques Haeretici sunt sed non scientes denique apud nos sunt haeretici apud se non sunt nam in tantum se Catholicos esse judicant ut nos ipsos titulo haereticae pravitatis infament Quod ergo illi nobis sunt hoc nos illis Nos illos injuriam divinae generationi facere certi sumus quod minorem Patri filium dicunt Illi nos injuriosos Patri existimant quod aequales esse credamus Veritas apud nos est sed illi apud se esse pr sumunt Hono● Dei apud nos est sed illi hoc arbitrantur honorem Divinitatis quod credunt In officiosi sunt sed illis hoc est summum Religionis officium Impij sunt sed hoc putant summam esse pietatem Errant ergo sed bono animo errant non odio sed affectu ' Dei honorare se Dominum atque amare creden●es Quamvis non habeant rectam fidem illi tamen hoc perfectam Dei aestimant charitatem Et qualiter pro hoc ipso falsae opinion●● errore in die judicij puniendi sunt nemo potest scire nisi judex Interim idcircò eis ut reor patientiam Deus commodat quia videt evs etsi non recte credere affectu tamen piae opinionis errare i. e. They are Heretiques but against their knowledge they are so in our opinion but not in their own for they think themselves so far to be Catholique or Orthodox that they defame us with the title of Heresie Therefore what they are in our opinion we are in theirs We are sure they do wrong to the divine generation in saying The Son is lesse then the Father They beleeve that we do wrong unto God the Father in holding that the Son is equal to him The truth is with us but they presume it is with them The honour of God is with us but they are of opinion that by their beleef they honour the God-head They are officious amisse but what they do they judge to be the chief duty of Religion They are impious but they think it to be true piety They erre but they erre with a good mind not out of hatred but out of affection unto God beleeving that by this they honour and love their Lord Though they have not the right Faith yet they think this is the perfect love of God and how they are to be punished at the day of judgement for this errour of a false opinion none knows but the judge himself In the mean time as I think God lendeth them his patience because he sees that though they do not beleeve aright yet they erre out of an affection to a pious opinion By the way the Christian equanimity of this man being a Bishop towards poor creatures who in the simplicity of their minds shall turn aside into by-waies of errour though very dangerous in things appertaining unto God may make Mr. Anonymus his cheeks to change colour as his own phrase is when he breaths out fines imprisonment banishment fire sword gibbet and what not against poor weak and foolish men onely for not being as quick-sighted to discern the truth from errour as he presumes himself to be or for not having possibly obtained from God the like grace and means for his comming to the knowledge of the truth which himself hath done The fore-mentioned Author rehearseth likewise in the place directed unto these words out of Austin Tom. 6. Cnntrà Epistolam Manichaei cap. 2. though he nameth not the place where this worthy Father disclaimeth all severity of proceedings against the Manichees though a most vile and pernicious sect of Hereticks Illi in vos saeviant qui nesciunt cum quo labore verum in veniatur quà difficile caveantur errores Illi in vos saeviant qui nesciunt quàm rarum arduum est carnalia phantasmata piaementis serenitate superare Illi in vos saeviant qui nesciunt cum quantâ difficultate sanetur oculus interioris hominis ut possit intueri solem summum non istum quem vos collitis coelesti corpore oculis carreis hominum et pecorum fulgentem atque radiantem sed illum de quo scriptum est per Prophetam Ortus est mihi justitiae Sol et de quo dictum est in Evangelio Erat lumen verum quod illuminat omnem hominem venientem in hunc mundum Illi in vos saeviant qui nesciunt quantis suspirijs gemitibus fiat ut ex quantulacumque parte possit intelligi Deus Postremo illi in vos saeviant qui nullo tali errore decepti sunt quali vos deceptos vident Ego autem saevire in vos omninò non possum quos sicut me ipsum illo tempore ità nunc debeo sustinere tantâ patientiâ vobiscum agere quantâ mecum egerunt proximi mei cum in vestro dogmate rabiosus caecus errarem i. e. Let those be fierce or cruel to you that know not with what labour truth is to be found and with how great difficulty errours are avoided Let those be cruel to you who know not how rare and of how difficult an attainment it is to overcome carnal phantasms and conceits by the serenity and clearnesse of a pious mind Let those again deal cruelly with you who are ignorant with how great difficulty the eye of the inner man is healed that it may look uponand behold the highest Sun not that which you worship as subsisting with an heavenly body which shines with his beams in the fleshly eyes both of men and beasts but that Sun of whom it is written by the Prophet The son of righteousnesse hath risen unto or upon us and of whom it is said in the Gospel He was the true light which inlighteneth every man that commeth into the world Let those yet again cruelly handle you who know not with what deep sighings and groanings of soul even a little true understanding of God is obtained Lastly let those exercise cruelty towards you who never were themselves deceived with any such errour as now they perceive you deluded with But as for me I can at no hand be fierce or cruel towards you whom I ought now to bear with patiently as I did with my selfthen when I was one of you yea and to intreat you with as much patience as my neighbours Orthodox Christians shewed to me when I wandered like a mad and blind man in your opinion The fore-named Author in the place specified to these two large transcriptions out of the two renowned Fathers mentioned subjoyneth upon the same argument as followeth In Arrianam haeresin acriter invehitur Athanasius Epist ad soli●ari●s quòd prima in contradicentes usa esset judicum potestate quos non potuisset verbis inducere eos vi plagis carceribusque ad se pertrahere amniteretur Atque ita inquit seiqsam quàm non sit pia nec Dei cultrix manifestat respiciens in fallor ad illud quod legi ur Gal. 4. 29. Similia habet Hilarius ad Constantium In Galliâ jam olim damnati sunt Ecclesiae judicio Episcopi qui ut Priscillianistas gladio animadvertere●ur curaverant in Oriente damnata Synodus quae in Bogomili exustionem consenserat Sapienter dixit Plato errantis paenam esse doceri i. e. Athana●…us sharply inveigheth against the Arrian Heresie in his Epistle to the Solitarians because they made use of the chief power of the civil Judges against those who contradicted their opinion and indeavoured by force stripes prisonsto draw them over unto them whom they could not induce or perswade by arguments And so saith he it manifesteth it self not to be truly pious nor reverential of God herein respecting if I mistake not that which is written Gal. 4. 29. But as then he that was born after the flesh persecuted him that was born after the spirit c. Hilary hath the like writing to Constantius In France those Bishops were long since condemned by the judgement of the Church who procured the Priscillian Heretiques to be punished with the sword And that Synod was likewise damned in the East which had consented to the burning of Bogomilus It was wisely said by Plato that he that erreth is to be punished by being taught ERRATA Page 4. l. 25. r. with the l. 26. r. High-Presbyterian p. 6. l. ult. after knowledg insert p. 10. l. 21. r. musis p. 14. l. 1. r. sheweth p. 16. l. 28. r. wisdemeanors FINIS a Harpocrates was worshipped by the Egyptians as the God of silence