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earth_n	heaven_n	lord_n	word_n	16,216	5	4.2023	3	true

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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

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

beleeve that I both am and have been further from charging you with desiring any such thing of the Parliament as that which you here mention then you are from desiring it I onely charge you with desiring that of the Parliament which very possibly may produce the great mischief you speak of viz. the suppression of truth revealed by the Spirit in the Scripture This charge I subscribe and own and have pleaded to it in part and am ready to plead further if you shall require it Book-Sellers or Beacon-Firers §. XV 8. To the Eighth You have been a Tryar these twenty years and you have cause to fear that you will be trying all things so long that you 'l hold fast nothing at last a You are now about sixty years of age and one of us remembring a Verse Dum quid sis dubitas jam potes esse nihil He that cryes all things and holds nothing fast Seems witty at the first prooves at last b Sir we have heard that a Seeker who had run through maemany Forms and Sects when he came to dye cryed out that he had been of all Religions and was now of none Lord saith he I have been seeking thee till I have lost my self O seek and find me now or I am lost for ever Mr. John Goodwins Animadversion §. XV a I confess I have been a Tryar of mens Doctrines and opinions for well nigh twice the number of years which you speak of Therefore here contrary to your wonted manner you undercharge me But my trying of all things as I am commanded by God whom I shall not disobey for your prophane jearings at me because of my obeying him is so far from being any snare or occasion unto me of holding fast nothing that without it I could hold fast nothing like a Christian nor indeed a sober man But you it seems and men of your spirit instead of trying all things as God commandeth you hold fast all things which your Teachers dictate unto you hand over head without trying any thing b You guess somewhat neer the years of my Earthly Pilgrimage I bless the God of Heaven with my whole heart and soul for sparing me so long in life and being on the Earth until I had throughly tryed many the Doctrines and Tenents of your Teachers and found them liars yea and had opportunity to stigmatize them for such publickly and to allarm the world concerning the hatefulnesse and danger of them The story you tell of your Seeker is extreamly insipid and sencelesse yea and irreligious with all For was there ever any man who lost himself by seeking God constantly There is a Letter in print intituled Sal Scyllâ written by one that had been a Seeker for many years out of which you may gather a story worth ten of that reported by you here For your Poetry 1. you see that I hold several things too fast for your stoutest champions to wrest from me Therefore you shoot this arrow at a wrong mark 2. To hold nothing fast and to hold fast nothing that will do a man good are birds much of a feather Booksellers or Beacon-firers §. XVI 9 To the 9th and the full scope of it in its numerous subjunctions We say you are like sin you take occasion by the Commandement to lust after that which is forbidden by the holy Law of God a If your reason be of any force it is of an Antinomian confederacy and spends its strength against the Holy Law of God as well as the good laws of men Vpon this account no law must be made against Theft Murther or Adultery lest all these notorious crimes be promoted by these non-prudential Laws As for spiritual means we joyn with them who say they are most proper to sanctifie all civil helps b and shall ever pray that God would make both effectual for the preventing or suppressing of Errors and Heresies lest the Plague of Egyptian darknesse overspread us We humbly conceive that Magistrates may do much in their places for the preventing of spiritual mischiefs by denying men of corrupt minds and injudicious about matters of Faith any such opportunity as you confesse the Presse affords them for the spreading of their hideous and cursed errors c Mr. Goodwins Animadversion XVI a I know not what you mean when you say that I take occasion by the Commandement to lust after that which is forbidden by the Holy Law of God But if you in no sence at all take the occasion you speak of you are of a better Mold and temper then the great Apostle was For he speaking of himself saith but Sin taking occasion by the Commandement wrought in me all manner of concupiscence for without the Law Sin was dead Rom. 7. 6. You reason not at all against my reason when you say if it be of any force it spends its strength against the Holy Law of God as well as the good Laws of men I think in this as you think it doth spend it self alike against both kinds of Laws i. e. against neither I confesse that my reason notwithstanding good Laws may be made by God and ought to be made by men And further when you say upon this account no Law must be made against Theft Murther c. lest these notorious crimes should be promoted by these non-prudential Laws I confesse that if 1. The onely end of making Laws were to restrein the evil prohibited by them And 2. If the generallity or far greater part of men were of the disposition and temper of some I mean of theirs who are apt to be provoked unto evil by means of the opposition or Barr of the Law prohibiting it it were better that no such Laws as you speak of were made But both these suppositions being evidently false your reasoning here falls to the ground And touching such persons against whom you desire your Law viz. those who are apt or likely to publish such things as you call Errors Blasphemies Heresies c. they are generally of that disposition and spirit which we lately described men I mean that are apt to be admonished and the more provoked to do the evil which you desire should be restreined by occasion of a Law made to oppose them One reason hereof among others may probably be because such persons will hardly ever be perswaded that any Law made to oppose them in such a way is just or Christian b It seems then you join with those who think and in effect say that all the means which the Lord Christ hath afforded or prescribed for the due government of his affairs and Kingdome in the world which are all spiritual are ineffectual or unproportionable for such an end and that he was short in his provisions and prescriptions in this kind not remembring to call in the civil Magistrate with his prudentials and arm of flesh to assist him If you be agreed with men of this notion you may walk together c Those whom you call

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