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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	world_n	writer_n	writing_n	18	3	7.9924	4	false

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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

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 When I would have healed Israel the iniquity of Ephraim was Discovered and the wickedness of Samaria c. Hos. 7. 1. Then were there two theeves crucified with him the one on the right hand the other on the left Mat. 27. 38. Humanum est errare jacere belluinum perseverare Diaboli●●m 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 London Printed for the Author and are to be sold by H. Cripps and L. Ll. in Popes head Alley 1654. To the Reader GOOD Reader I shal not impose upon either thy Time or thy Patience at present the brief of the Story is this Six London Book-sellers whose Names thou wilt finde mentioned in the superscription of the next ensuing Letter and subscribed to the second all as it should seem devout homagers to the Presbyterian fraternity of Sion Colledg not long after the first sitting of the present Parliament presented to the Lord Protector and the Parliament a small Pamphlet intituled A Second Beacon Fired In this Pamphlet amongst Errors and Blasphemies by them so called and some of them in my judgment too truly such they cite some words of mine which and as they please out of a passage of my Book of Redemption leaving out others which give the sence and import of the passage These words thus Sycophantly and traducingly severed from their fellows in the same Sentence they present to the Lord Protector and Parliament as containing in them Blasphemie and Error It was some while after the presentment of the said Pamphlet before I came to the sight or knowledg of it At last hearing that somewhat published by me was listed in their Muster-Role of Heresies and Errors to serve the design of their Petition for the Restraint of the Press as also of their no-Christian intendments against me otherwise I purchased a sight of the Pamphlet and comparing the transcription as they had mangled and misfigured it with my words related unto by themselves I found my self most notoriously wronged and abused Hereupon I wrote and sent a Letter to the said Gentlemen Book-Sellers desiring Christian and equitable reparations expressed in the said Letter of my Name and Repute which they had not a little damnisied by that egregious falsification of my words sence and meaning These Gentlemen in stead of giving me that satisfaction which Christianity and Conscience required at their hands return me such an Answer in Writing to my Letter as if they had taken unto themselves seven spirits worse then that by which they or whosoever for them indited the said Pamphlet the falsifications thereof ading drunkenness to thirst multiplying reproaches slanders revilings as the ten Tribes somtimes did their Idolatrous Altars like the furrows in the Field and are so far from acknowledging any wrong done unto me by mis-using me and my words that they justifie themselvs in that high misdemeanour and seem to think that they do God service in straining the peg of that iniquity yet higher Notwithstanding I may I suppose cleerly and fully acquit the said Gentlemen Book-sellers from the guilt and crime of inditeing or drawing up the said responsatorie writing this I judg to be the froath and foam of another Spirit which some yeers since leapt upon me and attempted to rend and tear me Sic oculos sic ille manus sic ora ferebat Such eyes such hands such mouth that spirit had Only the said Gentlemen have involved themselves in the guilt of the un-Christian Contents of the said writing by consent and subscription and possibly by solicitation also although I rather incline to think that the Penman was chosen and requested to the work not by men that use to sell but by some who are more frequently wont to buy Books That Motto in their title Page For Sions sake we cannot hold our peace whose device so ever it was seems by the Contents of the Book not to be meant of Sion in the common acceptation of the word viz. as it signifies the Church of God but rather of Sion Colledg in London For certain it is that the Book or Pamphlet is not calculated with any relation at all except it be that of opposition to the Interest of the Church of God but most exactly for the Interest of Sion Colledg and her children Doubtless whosoever was the Epistler or Enditer of the said Answer to my Letter might have stood in the High Priests Hall without danger his speech would never have bewrayed him to have been of Galilee I have in the days of my Pilgrimage both seen and heard of many Writings fraught with much more then enough of that which is vile and sinfully extravagant in men but to this day never did mine eye see nor mine ear hear of nor will it easily enter into my heart to beleeve that ever there was any Piece for the inches of it fuller of that which is un-Christian yea unman-like as of most notorious and broad-fac'd untruths of such obvious and easie an eviction such bold slanders such childish cavils wrestings and perverting of words such scurrilous and unseemly language such ridiculous quarrelings and exceptings against manifest truths such revengeful suggestions and insinuations with many other unworthinesses then that letter of theirs here presented unto the world It may be justly said unto them Many Writers have done foolishly but you surpass them all Their letter is for a writing what he was for a man whose character was Monstrum nulla virtute Redemptum A vitiis There is nothing savorie or Christian in it to balance in the least the high demerit of it Therefore as Paul having received reproachfull measure from men and those faling in their duty who ought to have vindicated him complaines that he was compelled himself to appear in his own vindication which otherwise he had rather should have been the work of others in like manner am I compelled once again to take hold of shield and Buckler in mine own defence

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

all the worthy men in the Nation unto the humor and conceit of a few men who for their comporting with the Religion of the times shall be sirnamed Orthodox which the said Beacon-firers do in effect very passionately suggest and commend unto the Parliament p. 11. and which were it put in execution according to the terms of the suggestion would certainly fire both Citie and Countrie as well as Beacons should me think argue the second Beacon not to be of your firing For you are reputed friends unto Jesus Christ and to the truth and consequently who can imagine that you should give any such advice especially unto a Parliament which is of an obstructive at least of a threatening import to the advancement and further discovery of Jesus Christ unto the world yea and which were it pursued by those to whom it is given cannot in greatest likelyhood but sort to an issue or consequence quite contrary to that whereunto it pretends I mean to a further propagating and spreading of errors and unsound Doctrines and Opinions in the Land and for the justification whereof there is neither footing nor foundation in the Scriptures For 1. Where doth the Lord Christ authorize any person or persons of what capacity soever to authorize or appoint any number of men whom they shall please to call Orthodox whether they be such or no yea or those which are such indeed to say unto the Holy Ghost nothing which thou revealest unto other men be it never so much for the glorifying of the name of God of never such worthy and sacred concernment unto the world shall publickly go forth into the world unlesse thou wilt reveal the same unto us also and make us partakers of the Vision as well as others Or doth not the Beacon-firers very passionately and importunely tempt men in authority to assume unto themselves such an exorbitant and prodigious power as this I mean to authorize a certain number of men who shall in their sence be Orthodox though according to the sence of as understanding men and probably according to the truth it self be as erroneous in their judgement as other men to word it is in effect at such a rate with the Holy Ghost 2. What ground is there in the Word of God for the investing of Edmund for example Arthur and William with a Nebuchadnezzarean power over the Press to stifle or slay what books they please and what they please to keep alive more then there is for the investing of Joshuah Peter and Tobiah with the same Or if the three latter be altogether as religious as judicious as learned as the three former by what rule of equity reason or conscience should they be more obnoxious in their writings and publication of them to the censure and disapprobation of these then these in their writings unto them Or by what rule delivered in the Word of God shall any man judge the three former either more religious learned or judicious and so more meet for the intrustment under consideration then the latter 3. Whether hath the Holy Ghost anywhere characterized or declared what qualifications are requisite and meet to be found in such persons who shall bee set over the Press and be intrusted with such a soveraignty of power as by which they shall be inabled to fill the world with books and writings for the advancement of their own faction or for the propogation of their own erroneous and perhaps dangerous conceits and on the other hand to suppresse whatsoever shall bee prepared by men of solid and sound judgements for the detection and eviction of their folly in such cases 4. Is not the granting of such a power over the presse as the Beacon firers in the great heat of their devotion and zeal sollicite the Parliament to vest in a certain number of men ill consistent with the interest and benefit of a free Common-wealth and of like nature and consideration with the granting of Monopolies Or may not the Commonwealth deeply suffer by the exercise of such a power in being thereby deprived of the use and benefit of the gifts parts experiments diligence and labours of many her worthy members 5. Who are in a regular capacity of power to nominate and appoint such persons to whom the said power over the Press ought to be committed If it be said the civil Magistrate 1. I would gladly know of the Beacen-firers who hath delegated such a power or authority unto him or in what part of the Word of God any such power is asserted unto him 2. Whether the said power over the Press bee an Ecclesiastick or civil power If it be the latter how are men set apart for the ministery of the Word of God and prayer capable of the investiture If it be the former how is the civil Magistrate in a capacity of conferring it or investing any man with it 6. If the Supream Magistrate in a State or Common-wealth be allowed a power to invest what persons he pleaseth with such a power over the Press as the Beacon-firers demand is it not to be expected that onely such persons shall be deputed to this trust by him which are of his own sence and judgement in matters of Religion and consequently who shall comply with a State Religion And are men of this character competent Arbitrators between persons of their own party and perswasion and those who are contrary minded to them in their contests about truth and errour And in case the Magistrate himself shall be unsound in the faith as men of this Order have no priviledge of exemption from errour more then other men nay they are under more and greater temptations then other men to be carried aside in their judgements from the truth if then I say the Magistrate be of an unsound judgement in things appertaining unto God shall not our Press-Masters be unsound also and consequently shall we not have errour countenanced and set at liberty and truth imprisoned and condemned to silence and obscurity 7. Shall not such men who shall undertake the administration of such a power by which the Press shall bee suffered to speak when they please and be compelled to keep silence when they please likewise run an extream hazard of fighting against God Or to reject and repel the Holy Ghost when he shall at any time be desirous to come forth by the way of the Press into the world with any new Discovery of Truth is this any thing lesse being interpreted then a fighting against God Or do they who know but in part universally or infallibly know when the spirit of truth and when the spirit of errour is desirous to come abroad into the world 8. Doth not a power of gagging the Press when men please carry a dangerous Antipathy in it to that Evangelical charge or precept imposed upon all men whereby they are commanded by God to try all things and particularly to try the spirits whether they be of God or no For if

many things or many spirits of Doctrines be not suffered to come to the knowledge of men how shall they be able to try them Do not then the Beacon-firers by their counsel given to the Lord Protector and Parliament for the restraining of the Presse render that great commandement of God for the trial of all things of none effect 9. And lastly That great evill of the infectious spreading of errours and heresies in the Nation the prevention whereof the said advice given touching the Press pretendeth unto is not likely to be at all prevented but promoted rather by it should it he followed and put in execution For 1. As the saying is Quod licet ingratum est quod non licet acrius urit What Laws permit to do to do Men do not much desire But what restrained is to do They burn as hot as Fire And the Apostle Paul himself saith That Sin taking occasion by the commandement wrought in him all manner of concupiscence For without the Law Sin is dead Rom 7. 8. And little question there is but that in case the liberty of the Press shall bee by any law restreined they who otherwise would be but indifferent whether they published in Print their weak it may be their erroneous and wicked conceptions or no will be hereby admonished and provoked to do it though more secretly Stollen Waters are sweet 2. In case they shall by any such law of restraint be kept from venting their fond and uncouth notions by the Press or shall by the Masters of the Press bee prohibited the Printing of them they will by way of indignation and revenge be so much the more zealously diligent and intent to propagate them underhand and privately and probably gain many more disciples this way then by the other The prophane and vain babling of Hymeneus and Philetus fretted like a Canker although they wanted the opportunity of a Press for their propagation 3. When the generality of people shal understand that the publishing of such or such notions or Tenents hath been restrained and obstructed by those who shall exercise an arbitrary dominion over the Presse it will in reason both occasion them to think the better of them or at least to think that there is somewhat more then ordinary in them in one kind or other and consequently they will be awakened and stirred in their spirits to inquire more narrowly after them and to acquaint themselves with them So that in this respect also there is little like to be gained towards the suppression of errors and heresies by subjecting the Presse unto a Test 4. The setting of Watchmen with authority at the door of the Presse to keep errors and heresies out of the world is as weak a project and design as it would be to set a company of armed men about an house to keep darknesse out of it in the night season For as the natural darknesse cannot be prevented or dispelled but by the presence of light nor needeth there to be any thing either for the preventing or dispelling it but light onely So neither is it possible either to prevent or to remove errors and heresies which are spiritual darknesse but onely by shining spiritual light in the hea●ts and understandings of men neither needeth there any thing but this to effect either 5. Errors and Heresies the lesse they play in sight are like to defend themselves upon terms of more advantage and to lengthen out the daies of their continuance amongst men for the longer time For by this means they are kept from the clear and distinct knowledge of judicious and learned men who otherwise being both able and willing to perform so worthy a service both unto God and men would publickly detect and confute them And I verily beleeve that the printing of J. Biddles most enormous and hideous notions and conceits about the nature of God and some other very weighty points in religion will bring the judgement of bloody and deceitfull men upon them which according to Davids Award is not to live cut half their daies Psal 55. 23 For as the great Apostles reasoneth concerning such Teachers whom he calleth men of corrupt minds {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} injudicieus or without judgement about matters of Faith But saith he they shal proceed no further for their madnesse shall be manifest unto all men as theirs also was so is it very reasonable to conceive and judge that the more generally and publickly any vile wicked or blasphemous conceit shall discover and manifest it self unto men it is so much the nearer to become the loathing and abhorring of all men Nor do the Beacon-firers argue like worthy men when from the numbers of unworthy books printed they infer the number of buyers and from hence conclude the number of persons either infected with or inclined to the errors contained and pleaded for in those books For who knoweth not that many men especially Ministers Schollars and learned men buy many books not with any intent to say as they say or to side in opinion with their Authors but partly to inform themselves concerning the spirits that come abroad into the world partly to rebuke and confute them upon occasion in case they see cause for it 6. And lastly for this The Gospel and the truth never flourished prospered triumphed at an higher rate in the world then when errors and heresies were no otherwise restreined punished or opposed then by those spiritual means which God himself hath sanctified and prescribed in this behalf as viz. by the effectual preaching of the Gospel the stopping of the mouths of the gain-sayers of truth by arguments of conviction and solid demonstration by casting out of their respective Churches and delivering up unto Sathan all such who after admonition and conviction shall persist in their errors and in the teaching and spreading of them But certainly amongst all the means Offices and Officers which the Lord Christ hath directed or established for the perfecting of the Saints for the work of the Ministery for the edifying of the body of Christ till we all come in the unity of the faith and acknowledgement of the son of God unto a perfect man c. neither restraint of printing nor Licensers of the Presse are to be found these are Apocryphal both Names and Things This for the second particular For the third and last He or they whether it be some other others or your selves who have represented you as the firers of the second Beacon and consequently the Authors of the advice given in the Pamphlet mentioned touching the monopolizing of the Presse do insinuate you as men who can be too well content that others of the same craft with you should suffer in their trade so you may advance in yours For it is not much to be doubted but that your desire is that such men as you count Orthodox should be recommended by you or by your motion interest to the high

and cite madly They who speak maliciously and contrary to the light of their own consciences against their brother are very near neighbours to him that shall speak against the Holy Ghost Therefore it concerns you as well if not much more to take the advice you give then to give it Booksellers or Beacon-firers §. XI As for your Committee a of three Orthodox Pastors Edmund Arthur and William we will inlarge them if you please with three more John George and Joseph and then there is a Committee of Six make your exceptions against them if you can and take you your Joshuah Peter and Tobiah into your own consociation We wonder at your boldness in calling the power of the Protector Parliament a Nebuchadnezzarean power b but we wonder more that you should invest Doctor Whichcote Doctor Cudworth and the rest of the Doctors of Cambridge with a Nebuchadnezzarean power over Bookes and Opinions c and yet deny it to the Protector and the Parliament you cannot answer that to a Committee And we wonder most of all at your boldnesse and sawcinesse with the God of Heaven when you invest the Doctors of Cambridge with an Autocratorical Majesty d and affirm that Nebuchadnezzar had the self-same investiture 1. Consider that this is the basest kind of Flattery 2. The grossest Blasphemy to attribute that which is proper to God to the greatest or best of men for you your self do acknowledge that Autocratorical Majesty is peculiar to God onely where you deny second Causes to be Autocratorical Wee wish that you had a better heart and a better memory e Wee hope the Cambridge Doctors will not take that glory to themselves which you ascribe to them least they be as Wormeaten in their intellectuals as Herod was in his body if they aspire above the order of second Causes f Mr. Goodwins Animadversion XI a Nay stay a while you Ante-date the power of the men whom it seems you would have for your Presse-masters in stiling them a Committee God in his just judgement upon a sinfull Nation may permit them to be invested with such a power too soon but as yet I suppose you have not procured a Dedimus potestatem for them Whereas you challenge me to except against them I suppose they are not Exception-lesse unlesse their perfection be Hyper-angelical But as to a Magistrality over the Press my exception against them is 1. That they know but in part and therefore must needs be ignorant if not of many yet of some of the things of God and which concern the eternal salvation of men In which respect they are likely to obstruct the publishing of truths of highest concernment unto the world in case they be ignorant of them 2. Their present judgement considered I judge them ignorant of or at least declared enemies unto many grand and important truths of the Gospel And that my judgement in this particular is according to truth I have satisfied many and said enough to satisfie you and all your party were you not so near of kin to him who having inconsiderately affirmed that there are twelve Commandements and being admonished of his mistake and prompted to say there are ten replyed I have said there are twelve and I will say so still But thirdly and lasty and somewhat more particularly what think ye of him formerly touched with Carolizing Scotizing and playing fast and loose with the Parliament Is not he one of the six if not of the three I know you would have your Committee Honorable and untainted from the one end of it to the other The Emperour Augustus was very tender in admitting any person to enjoy the least degree of the Romane liberty who had ever been in bands or upon the rack a If you do not like this tang of the Bell you must not blame me but your selves who pull'd the Rope so hard by the hand of your challenge sent unto me to make my exceptions if I could. I fear some body forgot the old saying Ipse crimine vacare debet qui in alterum paratus est dicere I may have cause indeed to wonder at your boldness in sining but have you any cause to wonder at that which is not I no where call the Power of the Protector and Parliament a Nebuchadnezzarean Power And yet understanding the word Power of an executive Power onely which the Latines more properly call potentia and not of an Authoritative regulated or juridical power commonly signified by the word Potestas he that shall not estimate their Power to be Nebuchadnezzarean in my sence of the word under-valueth it You pretend here again to wonder and this with a greater wonderment then your former at what no wise man would wonder at all Do you not wonder that men should speak or understand any thing Or that all men are not either Horses or Mules Or do you wonder that men in speech should sometimes use metaphors Are there no such doings in those parts of your Common-wealth of learning which you are wont to frequent and visit do none of your Prophets speak Metaphors at any time Your Cavil at my investing Doctor Whichcote Doctor Cudwoth c. with a Nebuchadnezzarean Power over books and opinions is extreamly childish and futile It may be I should not be able to Answer the high misdemeanor of using a Metaphor to such a Committee as you would obtrude upon me and others But before a Committee of wiser mens chusing I make little question of my purgation But in saying that I Invest the Doctors you speak of with a Nebuchadnezzarean Power over books and opinions you falsifie by retail though not by whole-sale For 1. I do not anywhere use the expression of a Nebuchadnezzarean Power in all my Epistle to them Nor secondly do I invest them with any power priviledge prerogative or the like but only declare or affirm them to be invested already d It seems you are set upon the pin of wondering a seat whereon wise men do not ordinarily sit and the first-born of all your wonderments is at a very strange thing indeed were it not in the retinue of things that are not viz. my boldness and sauciness with the God of Heaven when I invest the Doctors of Cambridge with an Autocratorical Majesty But will ye not next wonder at the boldness and sauciness of David with the God of Heaven for ascribing unto Magistrates the name of Gods Psal. 82. 1. Psal. 86. 8. and much more of those other Penmen of the Scriptures who so frequently call the Idols of the Heathens by the name of Gods also Or is it more boldness or sauciness with God as your unbandsome or ill-sounding expression is to ascribe unto men not simply as you after your manner suggest an Autocratorical majesty but with limitation and explication an Autocratorical majesty OVER BOOKS AND OPINIONS then it is to ascribe unto them the plain and express Title and Name of Gods Besides your charge of my investing

men of corrupt minds and injudicious about matters of faith at least many of them will I question not be found men of as pure and sound minds and of as discerning spirits in matters of Faith as either your selves or your best Teachers In the mean time I would gladly purchase of you at the price of the best book in all your shops so much as a tolerable answer to this double Question who are competent to appoint or to be appointed Judges between men men of corrupt minds and injudicious c. and men that are otherwise For it is not meet for any man or men to take this honour unto themselves I mean of being Judges over all other mens faith much lesse is it meet that any man or men should take so great an honor unto themselves as to constitute or appoint others to be Judges hereof If your answer shall be that the civil Magistrate is competent to appoint Judges in this kind you must give me a very pregnant and satisfactory account of his Commission from the Lord Christ in this behalf and by what rule he is directed by him to proceed in this great and important affair Book-sellers or Beacon-firers §. XVII To your 3d. and last charge which is that we smell of such a spirit as teaches men to suppose that Gain is Godlinesse and that our indeavour is to Monopolize our trade We answer 1. That we are not so vain as to desire what is utterly impossible to effect a 2. That we are willing that all of our Trade and Company should have equal liberty with our selves to Print or sell any Books which may promote the truth which is according to Godlinesse b 3d. We shake our hands from all dishonest gain it is below us to live by the Sins of the Age we look upon it as the basest drudgery in the world to be Pandors to the Errors and Lusts of men c We might gain by selling Biddles Books but we had rather see them burnt by the hand of the Hangman Your Motto will best become those who usually Print and sell Blasphemous Pamphlets For they if any look upon Gain as Godlinesse but our Motto is this Godlinesse is Gain and true Piety is the best Policy d Mr. Goodwins Animadversion XVII a Here again you make your charge from me greater then it is that by denying the sum total of it as your selves make it you may seem to deny all the particulars I no where charge you with Monopolizing your trade You would gladly I perceive be charged with that of which you can acquit your selves with credit b But what if your Licensers shall suppress such books which may promote the truth which is according to godliness and commend to the Press those that look another way How then shall men of your trade yea or our selves have that liberty you speak of c To what end you should purge your selves so zealously from the guilt of being pandours to the lusts of men I understand not unless haply some of your consciences charge you in this kind and you speak thus to stop their mouths But for that which you call pandour-ship to the errors of men I fear you are as obnoxious as others of your trade though perhaps you understand not your guilt in it more then they d If you saw the Books that you speak of burnt by the hand of the hangman do you think that the Errors Heresies and Blasphemies contained in them would burn with them If you do I confess I am of a far differing mind from you I verily beleeve that the ashes of these Books would be much more propagative of the said Errors and Heresies then the Books themselvs Your Motto may be as you say and you shall do well if you be not like those Boxes in Apothecaries Shops of which an ancient Father said that they had Pharmacum in titulo in pixide venenum The Arch-Priest of Rome hath this Motto Servus Servorum Dei yet in his practise he is Dominus Dominantium He of your company that understands Latine may interpret Book-Sellers or Beacon-Firers §. XVIII Finally to your close we answer that you have no jurisdiction over us and therefore you have no Authority to impose any penance upon us a or to curse us with Bell Book and Candle because we have in some weak measure discovered you to the world b It is true we owed you SVCH and now we have made restitution of it c You know not what to do with it because you are not able by the help of it to return an answer to those three Reverend Divines whom we mentioned before d Mr. Goodwins Animadversion XVIII a I am sorry to hear from you that you look upon a Christian request made unto you to do that which is your duty as an imposition of a Penance I perceive that things which are just and comely are far from being the joy and rejoicing of your souls You have forgotten your Motto already b Curse you with Bell Book and Candle Surely either I was asleep when I did it or you when you said it Name the word or words of the Curse and save your selves from the shame of a new foolish slander Whereas you speak of suffering from me because you detected me to the world The truth is had you detected me I should have counted you my great Benefactors for it I shall be a gainer not a loser by detection But so far have you been from detecting me to the world that you have concealed and hid me from the world as Tertullus did Paul when he termed him a pestilent fellow Act. 24. 5. and the malicious Jews did our Saviour when they put the veil of this reproach over his face that he was a Samaritan and had a Devil Joh. 8. you have not detected me to the world but your selves and have given the world an opportunity yea a kind of invitation to see your nakednesse c Concerning the restitution of which you vainly here boast it was before proved unto you that you are debtors unto me of far greater Sums then of the word Such Besides you speak at an extream low rate of understanding when you have traduced a man openly and in print to call a broken kind of acknowledgement in hugger mugger and sealed up in a paper a restitution If you pay your debts after this manner they are wisest that trust you least d Yes you have seen that by the help of the word h I am able to return an answer as you term it to your three reverend Divines in case any of them should levy an Argument or ground of exception against the passage you wot of which yet none of them have done nor can do with any colour of reason but only clamour'd and cavill'd as you have done Book-sellers or Beacon-fyrers §. XIX If you desire us to print your Letter and this our answer we will for once make you an Apocryphal Licencer and print both if you

send us an Imprimatur by the 24th of this instant November and then you may present both to the Protector and Parliament a And because the world takes so much notice of you or at least you of it you may have both your Letter and our Answer turned into as many languages as Cerberus hath tongues and so disperse the History of your Conquest over a few Stationers throughout the world But that you may deal fairly with the world be pleased to tell them the whole truth and nothing but the truth c We will be your Remembrancers in some few particulars Mr. Goodwins Animadversions 19. a I shall not put you to so much trouble or charge as to print either my Letter or your Answer you see I have done both to your hand I doubt whether you will return me your thanks for it or no It seems you claim a right of power to make Licencers What need you petition the Parliament if you can make Apochryphal Licencers you can make Licencers of the highest Order that is for certain I am that there are none Canonical Touching your permission to me to present my Letter and your Answer to the Lord Protectour and Parliament it is not much unlike but that I may accept and make use of it if I see occasion b If you think not the English Territories large enough to spread your shame into or those who understand the English tongue a competent number to be witnesses of your folly you may if you please procure my letter and your answer to be translated into twice as many languages as Cerberus had tongues You have many learned men to friend who abound with leisure It is but for every man of you to procure his Translator in an appropriate language and then you have double the number of Translations to Cerberus tongues As for me you must needs conceive that I am nothing competent for the work in comparison of you who in respect of your own number being six and your learned Party being many lye under a like disadvantage as the Prophet Elijah somtimes did in reference to the great number of the 450. men spoken of 1 King 18. 22. 25. c If you will please to perform the service your selves you may be your own Proveditors and deal as fairly with the world as you desire me to do and if you can at last hit upon it you may tell them the whole truth and nothing but the truth Booksellers or Beacon-firers §. XX Remember how you have set this City on fire for that 's your only glory by preaching a 1. That there was no necessity of Humiliation before Conversion you bid men go boldly did you not mean proudly to Jesus Christ and he would humble them Sir they that know you well think you so proud that they fear you have not as yet been with Jesus Christ to humble you b 2. Secondly You taught that a General Faith or assent was sufficient without any particular application of Christ to the Soul c 3. Thirdly You taught men to renounce all in erest in Christs active obedience and you have likewise affirmed that Christ needed not to have shed one drop of blood for us Red Red p. 16. d 4. You denied the imputation of Christs all sufficient satisfaction though he hath suffered for us e 5. You taught men to trust to their own trusting to a Catholick Tò credere or an Act of general faith which we look upon as very imperfect and unsatisfactory f 6. Your Anti-Scriptural Blasphemies have been detected by Mr. Jenkins g 7. Your Arminian Blasphemies have been discovered by Dr. Owen Dr. Kendal and others h Mr. Goodwins Animadversion XX a If I have set this City on fire by my preaching certain I am that it hath been with that Fire which Jesus Christ came from Heaven to put on the Earth and which he so longed to see kindled Luk. 12 49. And that I have caused it to burn no more with this Fire then I have done is both my sorrow and my shame And if I have thus set it on fire to any degree this indeed is as you truly say my glory b If I did exhort or incourage men to go boldly unto Jesus Christ doth not the great Apostle the same When he incourageth Therefore let us come BOLDLY unto the Throne of Grace Heb. 4. 16. will you ask him did you not mean PROVDLY And if I did teach that Jesus Christ will humble those that come to him I judge I have a very sufficient Voucher for my Doctrine Yea or what do you your selves think will Jesus Christ make proud or humble those that come unto him Or do not they rather teach men to go proudly unto Jesus Christ who teach them to bring humility along with them and to expect entertainment and acceptance with Christ upon the account of their humility then they who perswade them to go unto him notwithstanding any sence of the greatest unworthinesse in themselves and not to be afraid of being rejected by him for any want or weaknesse that may accompany them in their way But it may be that he that penned your letter out of some consciousnesse to himself is afraid of this Doctrine You are much mistaken when you say They that know me well think me so proud c. there are none but those that are strangers or enemies to me that think thus of me they that know me well are otherwise minded Yea and confidently and upon good grounds beleeve that I would be willing and free notwithstanding all your evil intreaties and fiery provocations of me to carry your books after you yea to stoop to loose the latchet of the Shoe of the meanest of you had I any competent ground to judge that such a service from me would turn to any spiritual yea or temporal advantage unto you But your tongues it seems are your own and you think you are at liberty to say with them even what you list By the way the City was so far from being set on fire in your sence by the Doctrine you here challenge me for that it was rather cooled and composed by it the Ministers about the City in those daies when it was preached by me more generally if not universally consenting to it and imbracing it How the latter generation rellisheth the said Doctrine I know not so well Notwithstanding for several years last past I have not heard of any mouth opened against it but yours c I confesse I have taught and teach still upon occasion that a firm and cordial belief of the Gospel as it commeth from God and as it is delivered in the Scriptures and more especially in the new Testament is justifying Faith and that a particular application is properly an act of hope and not of Faith but onely by the mediation of hope For the justifying of this Doctrine I have not onely Scripture upon Scripture Scripture upon Scripture and these most significant and expresse but the joint

Notwithstanding I had in some particular distinct explications of my self immediatly before endeavoured to remove the stumbling-stone such as it was out of his way and had shewed him before this how he might with a very good conscience with more honour to himself have passed by that passage without lifting up his heel against it but that I want such particularity of information about the carriage of the discourse as I desire hope in due time to obtain As for him who Arch-Rabbi-like concluded at once without premises al those without exception that hold the Doctrines of general Attonement by Christ and of a possibility of a final declining in such who ever believed to be men Godlesse Christlesse Spiritlesse Gracelesse I shall at present onely advise him to lay his heart close to those two sayings of a wise man Prov. 26. 12. and Prov. 29. 20. When I shall hear that he is throughly baptized into the Spirit of these Scriptures I shall judge him a person worthy a reproof when he offends In the mean time I judge that He who told it amongst news from Heaven unto the City that Arminius his rotten posts were lately new painted together with him who not long after diurnal-wise told the same story over again to the same Audience only in a more dismal Metaphor informing them that Arminius his Ghost was lately started out of his Grave and walked neither of them medling any further with the controversies I judge I say that these are men wise in their generation and did well consider that the name of Arminius is the most forcible Engine though made of nothing but air and wind to batter the walls of those opinions which they so cordially wish in the dust and that should they have engaged any Scripture or Argument upon the designe they had run an hazard of losing all that ground or more which they had reason to hope they had won by drawing the pedigree of the said opinions though most untruely from Arminius it faring with their credulous hearers according to the Proverb The blind swallow many a fly But Sir Concerning that passage in my late Book upon the horn whereof you were pleased to tye a lock or bunch of hey by way of signal unto your friends and others to take heed of it and to keep at distance from it if my intelligence leadeth me to the right place as I suppose upon competent grounds it doth as far as I am able with the most impartial eye I have to see into it it is so far from meriting the brand of ignominy wherewith you have stigmatized it that rightly understood and considered it is as innocent and offenceless as any saying that ever fell from your own mouth in any of your Sermons The passage I presume is this page 335. of the said Book I shall recite it verbatim Yea that which is yet more I verily believe that in case any such assurance 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 and considering man to question their Authority and whether they were from God or no The reason of this saying I immediately subjoyne in these words For that a God infinitely righteous and holy should irreversibly assure the immortal and undefiled inheritance of his Grace and favour unto any creature whatsoever so that though this Creature should prove never so abominable in his sight never so outragiously and desperately wicked and prophane 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 hear What there should be in either of these sayings so much as lyable to any suspicion of an incomportance either with reason or with truth cannot enter into my thoughts to imagine or conceive The pile of the discourse is built and I cannot but presume regularly enough upon this foundation that if any thing were found in those writings or books known by the Name of Scriptures whether in the letter of them or in any expresness of consequence from them here justified or approved of any blasphemous importance against God or any his Attributes it were a just ground at least to question whether the said writings were from God or no I suppose I shal not need to argue this principle being so full of light in it self The Holy Ghost himself teacheth us that God cannot deny himselfe a and as certain it is that he cannot blaspheme himself nor yet authorize inspire or teach any person or creature whatsoever to blaspheme him the blaspheming of himselfe being nothing else but a constructive denying of himself as is evident Therefore what book or writing soever contains any thing blasphemous against God I do not mean as simply reported but as asserted and maintained in either is not onely a just ground to question which yet is all I affirm in the point whether such a writing or book be of divine inspiration or from God or no but even positively to conclude against them that they are not So then if there be any thing dangerous or of suspicious consequence in either of the said passages it must be this that in the former of them I suppose and in the latter constructively affirm that such an unchangeablenesse of the Love of God as is mentioned in the former and described in part in the latter is of a blasphemous import and repugnant to those great Attributes of righteousness and holiness in God Though the latter of the said passages recited carrieth a sufficient light in it to satisfie any man impartially considerate concerning the truth of this assertion yet the matter being of an high and sacred importance I am willing and shall endeavour to give both unto your self and others somewhat a more full and distinct account hereof First then evident it is that that unchangeablenesse of the love of God which these passages speak of and without a supposal whereof the common Doctrine of Perseverance against which I here argue cannot be maintained in the formal and proper notion of it supposeth that if ever God once truly loveth a person it is unpossible that upon any occasions or interveniences whatsoever he should hate him afterwards Secondly Every whit as evident it is that such a supposion or notion as this supposeth that in case a person hath once or at any time truly believed suppose in his youth under which condition he must needs be beloved by God though the very next hour or day after such his believing he should fall into wayes of sin wickednesse disobedience rebellion against God and should without repentance or remorse continue in these abominations adding drunkenness to thirst from time to time for 10. 20. it may be 40. 50. years together and to his last breath yet God all this while truly loveth him and remaineth unchanged in

you have published in your own name or Licensed for others but I could quarrel with somewhat therein at as good a rate of ingenuity if I judged the ingagement worthy of me as you have done at that passage of mine Yea and wring every whit as bad blood out of the nose of it as you have forced out of mine But for oversights hard expressions or doubtful passages in other mens writings otherwise then for the necessary defence of those Truths which God hath stir'd up my Spirit to plead and protect I have neither time nor mind to take any such cognisance of them Concerning my own writings so far as I find them justifiable for matter of truth and defensible I shall God willing pro virili stand up to maintain them against all Opposition and Detraction as fast as I shall come to understand what exceptions are taken against them What shall reasonably and in a Christian manner be excepted against any thing I shall make no Apology for but with a spirit of meekness own the oversight and onely endeavor the rectifying In case unjust Opposers shall rise up too fast or prove too many in number for me I must then be content to edecimate and turne my self onely to those that are counted Pillars and leave Punies-either to share with them in such answers and satisfactions which shall be given unto them or otherwise to take their pleasure in flying upon the wings of their own wind Sir I cannot suspect a want of so much civility in you as to deny water unto those for the washing of their faces who are bemired though casually and by their friends or that the publishing of these few harmless lines in order to my purgation will be matter of offence in the least unto you Thus desiring that the Father of Lights will give both to you and me and all others that desire to serve him faithfully in the Gospel of his dear Son light and not darkness for our vision I take my leave and rest Yours with a perfect Heart to serve you in our Great Redeemer J. G. Mr. Joseph Caryl's Answer to Mr. John Goodwins Letter SIR I Suppose you Printed and Published your Book with a willingnesse that it should be read and considered by all men and knew also that your opinion therein asserted concerning Universal Redemption and falling from Grace hath been as still it is opposed by very many For my own part I plainly professe to you that I have according to my measure held forth and maintained the contrary Doctrines not onely before I saw your Book but before ever I saw your face and so I judge my self bound to do as I have oppertunity till I see ground to change my opinion which as yet I do not no not by what I have found in your book As for that particular Passage of it which you say I have stigmatiz'd with a Brand of Ignominy as also caution'd my friends about it what you mean by stigmatizing I apprehend not All that I have said of it hath been but a manifestation of my dislike of it or that it is an argument of your highest confidence that the truth in that point to which it relates is on your side Now truly Sir if you call this stigmatizing it with a Brand of Ignominy I know not how to take it off notwithstanding all that you have written in vindication of it in the Letter you were pleased to send me And whereas you intimate your purpose to Print that Letter it shall I hope be no trouble to me unlesse for your sake if you do so Onely give me leave to caution you as a friend to consider well both with your self and with your friends Whether it be so comely or you to discover such an eagernesse in this cause that you cannot contain your self from publishing in Print what is spoken in private discourse among Friends concerning this or other Passages of your Book The Lord lead us into all truth and teach us how to walk in Love Yours in the truth to serve you in all Offices of Gospel Love Joseph Caryl Post-Script 1. To be read in Page 42. line 23. after these words Mr. Horn And why do you not demand of your Committee-man George otherwise called Doctor Kendal another of your three worthies why he hath not as yet answered Mr. Baxter who in your phrase hath charged him home to the life or rather indeed to the death of those foppish opinions and conceits of his which he encounters with as much ease and with like success as the fire doth the dryed stubble Yea why doe not you ask your third Committee-man and Champion Joseph why he hath not answered the same Mr. Baxters Epistle wherein he very gravely and Christianly yet roundly and smartly enough expostulates with him for helping into the world and this with approbation and applause such a book which well deserves to be hissed out of the world with indignation Post-Script 2. To be read in Page 47. line 10. after these words So still Yea there are such things found and have been discovered by others as well as by my self especially by Mr. Baxter and Mr. Hora in the writings of the three additional members of your Committee which according to the terms of your own regulation mentioned 12. of your Letter render them signally unmeet for a superintendency over the Press Mr. Baxter well nigh all along his Reply to Mr. Kendals Digression page after page evinceth him to be a man destitute of the truth void of judgement c. in very many things delivered by him in the said Digression And for Doctor Owen Mr. Horn hath in a just volume discovered his incompetency in the same kind FINIS Faults escaped in some Copies Epist. p. 3. l. 3. r. oculos p. 4. l. 15. r. failings l. ult. r. over-easie p. 7. l. 26. r. generality Book p. 1. l. 5. r. Nathanael p. 3. l. 21. r. creature p. 5. l. 15. r. Beacon-Firers p. 8. l. 11. r. be p. 10. l. 14. r. the p. 10. l. 20. r. work p. 14. l. 2. r. into p. 20. l. 6. r. black-friar p. 20. l. 8 r. Presbiterian p. 27. in the marg. r. errorum immaculatumque p. 28. l. ult. r. Pauls p. 34. l. 3. dele p. 35. l. 14. after below r. l. 15. after strong supply p. 36. l. ult. r. warie p. 40. l. 1. r. to l. ult. for with r. of p. 41. l. 24. r. if I did it not p. 43. l. 3. r. Co-adjutor p. 44. l. 7. r. spend p. 51. l. 33. r. ingenuously p. 54. l. 5. dele the p. 70. l. 12. after less r. a Nobis fratres suff cit conscientia nostra sed propter vos etiam fama pollere debet b In snspicione Hereseos nolo quenquam esse patientem Judg. 12. 6. a Promissiones itaque illae 〈◊〉 pro statis praesenti rer●●● sunt 〈◊〉 gende a Nunc autē quia juxta sententiam Salvatoris volo operari cibum qui non perit antiquam divinorum voluminum viam sentibus virgultisque purgare Error mihi geminus infligitur corrector vitiorum falsarius dicor et errores non auferre sed serere b Ac Beatus Job qui adhuc apud Latinos jacebat in stercore et vermibus scatebat erroram integrum immacultumque gaudete a Pauca sunt enim quae proprie loquimur sc. de Deo plura non propri● sed cognoscitur quid velimus Aug. Confes. 11. c. 2. a See the 26. and last Chapter of my Redemption Redeemed a Cum et ed numero et de conditione ac differentiâ eorum qui manu-mitterentur curiose cavisset hoc queque adjecit me vinctus unquam tortusve quis ullo libertatis genere urbem adipis ceretur Sueton. Octav. §. 40. a I call your request Anti-Christian because a restraint of the Press is generally practised where Anti-Christ hath his Throne The same Engine was made use of by the late Prelacy to support their Kingdom of unrighteousness Is it me●t to bring in the methods and arrifices invented and practised by Satan for the support of his tottering State and Kingdom in the world into the Kingdom of Jesus Christ for the establishment of this as if it were not able to stand but upon Satans legs a Part. 2. p. 50. 54 a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Eph. 4. 8. See Master Baxter Preface Apologetical pag. 6. And again in his Prologue to Mr. Kendal p. 4. a 2 Tim. 2. a Mal. 2. 17.