only give them the but calls them Brethren in iniquity with me scoffing at a saying of mine taken out of the City Petition But this saying of his need not be melancholy for want of company it hath brethren enough in the iniquity of it and who are these brethren but the Lord Major Aldermen and Common Councell O what an insolent bold passage is this The Reader need not wonder at his foul mouth and railing Dialect against me and my Book who cares no more for this Honourable Citie I doe not see how the Honourable Court of Common Councell can let it passe without questioning him to suffer a man who lives in the Citie under their Government to abuse them thus in print I am confident if the Presbyterians lived in a Citie under a Magistracie and Government where the Governers were Independent and should have abused them thus they would have made the Citie to hot for them 3. As for that I say of Overton and Eaton for all Cretensis mincing and shuffling I shall free my self from uttering untruth for Overton said after a boasting manner unto two sufficient witnesses that now there was an answer to my Antapologie and entred into the Hall-book and they apprehend him so especially one of them as that he took order to send me word I being then in the Country that an answer was certainly printing and for my greater assurance he had searcht the book and found it entred so that I and many lookt every day for the coming of it forth and I never knew before now that books were entred into the Hall-book but just when they were going to the Presse For Eaton an Independent Milliner I do not affirm that he spake the same words which Overton did for his words were spoken many months before Overtons only he is quoted in the Mâ—rgin as an instance to make good those words in the second page of my Preface Their great words and threats of an Answer which were these that he gave out There was an Answer to my Antapologie and he had seen it and the Author of it had discovered me to be a poor weak man and my Book a slight easie piece neither good sense nor good English or words to that effect which Eaton confessed he spake before witnesses since my Gangraena came forth that 's all I say of him or meant and I suppose these are great words and threats of an Answer Only by the way I desire Cretensis to resolve me these questions and then I will give him a good account why I called Eaton an Independent namely What was the true reason that Cretensis Reply to my Antapologie being entred in the Hall-Book in Iuly last and given to the Bookseller to print was not printed but stopped And how it came to passe that Eaton if he be no Independent had the Reply to my Antapologie communicated to him to read and peruse And when Cretensis hath resolved these questions it may be by the next if he answer not truly I shall tell him the reasons of the stop and to whom else besides Eaton this Reply hath been communicated as to Master Sympson and may be tell him what Master Overton or his man or both have told a friend of mine about the Answer to my Antapologie as namely what the Licenser did upon perusing of it and of the Title given to it about The Accuser of the Brethren cast c. 4. As for the report of some of Master Iohn Goodwins Church c. I observe Cretensis denyes it not but puts it off with one of his usuall tricks That he beleeves I no more know it then declare it And indeed this is one of Cretensis jugling wayes which he makes often use of in this Book when he knowes not what well to say then he comes in with I beleeve he no more knoweth and I no more beleeve Cretens pag. 48 49. And truly 't is somewhat strange to me that he who is so hard of beliefe in divine things that he will not beleeve the Scriptures without reason and hath preached lately with much earnestnesse and violence that Faith is not to guide Reason but Reason Faith will yet in humane things beleeve any thing against all sense and reason But to put Cretensis out of doubt that I know and can prove what I say I offer Cretensis upon promise made from him and his Church that the honest men who told it out of their zeal to the cause and their rejoycing in an Answer coming and to perswade the Presbyterians to the truth of it who have alwayes much doubted of an Answer to the Antapologie shall not be censured by the Church nor looked upon with an evill eye nor hundred by this from being taken into the preferment of being a Prophet and preaching for Cretensis I will name the Minister to whom it was told and the members by whom and for encouragement to Cretensis and his Church to make this promise I will for present name the first letter of the godly Ministers name well acquainted with some of the Church namely Master B. Cretensis Sect. 26. page 38 39 40 41. spends many leaves in labouring to disprove the information given me of one Cosens of Rochester and related by me affirming that relation to be forgery of forgeries and all is forgery all over it and that in it there are well nigh quot verba tot mendacia and hee goes over seven particulars putting the lye upon each of them concluding there is scarce a clause of a sentence true in this Relation And as all along upon each particular so both in the entrance to this Answer and in the close of it he is full of jears scoffs and foul uncivill language Reply This story being the last of those related by me in Gangraena which Cretensis excepts against in his Answer and the story next unto that of Nichols and Master Burroughs if not more in some respects which he most insults upon and triumphs in I have therefore reserved it to the later end as being the last particular matter of fact I shall reply unto for the justification and vindication of my selfe against the foul-mouthd aspersions of Cretensis And I shall first speak to the manner of his Answer and confutation of this Story and secondly to the matter of it But before I speak to either of these I shall minde the Reader of that which I have often spoken of upon severall other particulars which I have replyed unto namely that hee must not look for all now that may be said lest I anticipate my larger Reply as also because there is a Gentleman out of Town whom I have expected almost this three weeks to come to London who can tell mee some circumstances in this story for proofe of some things more fully and cleerly then the Minister from whom immediately I received it And indeed I am told there is a mystery in some passages of this businesse about Cosens which being unfolded will
his coming is not a word mentioned of any thing done by him in way of satisfying God Christs coming was more like a conquerour to destroy the enemy in our nature and so to convince us of the love of God to us by destroying in our nature that which we thought stood between God and us 41. That the unction which the Saints are said to receive from the holy one 1 Iohn 2.20 is one with the Christ hood of Christ. 42. That Christ was a legall Preacher for till after his Ascension the Gospel was not preached Christ lived in a dark time and so he preached the Law but afterwards then the Gospel came to be preached 43. That Christ shall come and live again upon the earth and for a thousand years reign visibly as an earthly Monarch over all the world in outward glory and pomp putting down all Monarchy and Empires 44. That when Christ in his own person hath subdued the disobedient Nations then the Church of the Jews and Gentiles shall live without any disturbance from within or without it all Christians shall live without sin without the Word Sacraments or any Ordinance they shall passe those thousand yeers in worldly delights begetting many children eating and drinking and enjoying all lawfull pleasures which all the creatures then redeemed from their ancient slavery can afford 45. That men may be saved without Christ and the very Heathens are saved if they serve God according to the knowledge God hath given them though they never heard of Christ. 46. That the least Truth is of more worth then Jesus Christ himself 47. Christ by his death freed all men from a temporall death which Adams sin only deserved by purchasing them a resurrection and hath opened them a way to come to the Father if they will thus far he died for all no farther for any 48. The Spirit of God dwels not nor works in any it is but our conceits and mistakes to think so 't is no spirit that works but our own 49. That the same spirit which works in the children of disobedience is that spirit which sanctifies the hearts of the elect 50. That there is a perfect way in this life not by Word Sacraments Prayer and other Ordinances but by the experience of the spirit in a mans self 51. That a man baptized with the holy Ghost knows all things even as God knows all things which point is a deep mystery and great ocean where there is no casting anchor noâ— sounding the bottome 52. That if a man by the spirit knew himself to be in the state of grace though he did commit murther or drunkennesse God did see no sin in him 53. That sanctification is not an evidence of Justification and all notes and signes of a Christians estate are legall and unlawfull 54. Beleevers have no inherent sanctification nor spirituall habits of grace infused into their hearts but all their sanctification is that which is inherent in Christ and they for this and no other cause are said in Scripture phrase to be sanctified but because of Christs sanctification and inherent holinesse 55. Though Adam had continued in his estate of innocencie and not fallen yet he had died a naturall death for death now is not a fruit of sin to beleevers 56. Gods Image on man is only our face and countenance and every wicked man hath therefore Gods Image as well as good men 57. That Adam and so man-kind in him lost not the Image of God by his fall only incurred a temporall or corporall death which was suspended for a time upon the promise of a Saviour 58. There is no originall sin in us only Adams first sin was originall sin 59. That the guilt of Adams sin is imputed to no man no man is punished for Adams sin 60. That one man is no more spirituall then another nor is there any such inward difference between man and man but all the spiritualnesse and difference lyes without us in the Word which guides some men and not others 61. That all men who have the Gospel preached to them and so manifested to their understandings are immediatly without any more ado able of themselves to beleeve and receive Christ 62. There is no free-will in man either to good or evill either in his naturall estate or glorified estate 63. That there is a power in man to resist grace and that the grace which would convert one man would not convert another 64. Naturall men may do such things as whereunto God hath by way of promise annexed grace and acceptation and that if men improve their naturall abilities to the utmost in seeking grace they shall finde it 65. That regenerate men who have true grace may fall totally and finally away from the state of grace 66. That the morall law is of no use at all to beleevers that 't is no rule for beleevers to walk by nor to examine their lives by and that Christians are freed from the mandatory power of the law 67. Persons justified are not justified by faith but are justified from all eternity 68. Neither faith nor repentance nor humiliation nor self-deniall nor use of Ordinances nor doing as one would be done to are duties required of Christians or such things as they must exercise themselves in or they can have no part in Christ. 69. True faith is without all doubts of salvation and if any man have doubts of his salvation his faith is to be noted with a black mark 70. That To credere faith in a proper sense is imputed to justification and not Christs righteousnesse imputed to justification 71. That the doctrine of repentance is a soul-destroying doctrine 72. In the old Covenant that is before Christ came in the flesh in the Prophets dayes repentance is declared as a means to obtain remission and neither remission nor the knowledge of remission to go before but to follow contrition but this is not the Gospel which is established upon better promises 73. That 't is as impossible for Christ himself to sinne as for a child of God to sin 74. Thâ—â— there ought to be no fasting dayes under the Gospel and thâ—t men ought not to afflict their souls no not in a day of humiliation 75. That God doth not chastise any of his children for sin and let beleevers sin as fast as they can there is a fountaine open for them to wash in and that not for the sins of Gods people but for swearers and drunkards the land is punished 76. That beleevers have nothing to do to take care or to look to themselves to keep from sin God must look to them if he will 77. God loves his children as well sinning as praying hearing and doing the holiest duties he accounts of them never the better for their good works nor never the worse for their ill works 78. That Gods children are not at all to be humbled troubled or grieved for sin after
As for the extract of four or five Letters whose Authors names I have not yet mentioned ther 's no one particular matter of fact or relation of stories excepted against any of them the other Letters whose Authors I have named are the foul offensive Letters and therefore I shall spare their names till the truth of the facts related in them be questioned by Cretensis in a Rejoynder only for present I assert I have the original Letters by me under the hands of the Ministers to produce and further I make no question if the evils spoken against in those Letters might be remedied and the proof censured according the nature of their offences but the Ministers who writ them would be ready to come up and own them in the sight of the sun and prove a great deal more then they have written And for a conclusion of my Reply to this eight Sect. of Cretensis had Cretensis and his followers but a little Presbyterian faith which Sectaries so scoff at and ingenuity out of all the particulars which I have nakedly and clearly laid down they would believe that all the Letters from first to last were neither forged nor names conceal'd for fear of the examination of the truth nor because my name should be the greater and rise better by being only known but be ashamed of all that 's written in this Section especially considering Master Edwards hath brought all the names of the Writers challenged from out of the land of darknesse into the land of light and given such reason aâ— he hath for the former concealing of them Cretensis page II. makes two challenges casting the Glove to whosoever will take it up and his first challenge is that for thirty of those opinions impeached in my Catalogue of error aâ—d heresie and he will not say for how many more he will undertake to bring them off with the honor of truth Secondly for that error viz. That Faith in a proper sense is imputed to Justification and not Christs Righteousnesse he challenges all the Presbyterians one after another assembled or not assembled in England Scotland and Ireland to prove by Scriptures or by dint of Argument either That Faith is not imputed in a proper sense Reply The man from challenging me page third rises in his confidence to challenge all the world as if the man had learning and parts to deal with any man under heaven but Cretensis needed not to have gone so far I shall finde him near hand those who will deal with him without going into France Scotland and Ireland for the first of these I take up his Glove again and give him his liberty to name twenty and ten of those opinions and as many more of them as he will and do promise to enter into the Lift with him that he shall not prove them to be truths and I expect he should make good his challenge out of hand at least to set out in his Rejoynder to my Reply which of the 180. Errors he will take the Tutoridge and Patronage of And for the second Master Roborough whom Cretensis scoffs at pag. 26. by the name of Servant and Clerk takes up his Glove and desire me in my Reply to signifie thus much unto him For that jeer of Master Robor holding his peace when Master Gataker hath spoken his playing on servant and Master Justice of Peace and Clerk Master Robor passeth it by as he hath much bad language from him in his Vindication of Master Walker only he faith such gibing and jeering cost him nought It s said it runs in the blood that he had it by tradition from which is seems he is not yet redeemed for all his singular profession Master Roborough will not deal with him in that for shoe-buckles Cretensis shall have the preheminence yet doth he modestly desire an Answer to his Animadversions on M. Goodwins Book and is ready to make his writing good against Cretensis and his complices in further writing or by a dispute when and where Cretensis pleaseth This the man professeth who is meant in that jeer the Servant or Clerk that must hold his peace And as M. Roborough gave me the precedent words in writing under his hand so he added by word of mouth that he challenges Cretensis to dispute this point about Faith being imputed in a proper sense where when before whom and how he will leaving him to nominate his own time place company manner of dispute either by writing or by word of mouth by Scriptures or by dint of argument in all which Cretensis having this liberty and so the advantage of him yet M. Roborough will meet with him and dispute it as Cretensis hath stated the question and that before all the Independents Assembled or not Assembled and Master Roborough much wonders Cretensis should thus vapor and in this point challenge all the Presbyterians one after another Assembled or not Assembled in England Scotland France and Ireland when as Master Roborough who is but a Scribe of that Assembly of which Cretensis would fain have been a Member as 't is thought by wise men his great pride working upon discontent in mâ—ssing of that honor was one of the greatest cecasions of his falling to Independency professes that upon a conference dispute with him he found him weak not able to hold his ground and in a word a very sorry Disputant and Master Roborough offers in that Controversie about the Imputation of Faith to Justification wherein Cretensis boasts he is so versed as to challenge all men it Cretensis dare give him a meeting to manifest as much to all the world in the sight of the Sun and for a conclusion of my Reply to these two Bravadoes of Cretensis I desire the Reader to observe what an impudent Braggadocio this man is to mâ—ke new challenges when as yet he hath not yet accepted of old but lies miserably wounded both by his own pen and several others not having yet answered several Books written against him nor a Book he promised above 12 moneth ago to answer and therefore my advise to Cretensis is first to answer these following Books viz. that of a Quaere upon the Covenant and a Letter from I. G. to T. G. Master Roboroughs Book of Justification written against him Master Lanes a yong Merchant against that Error of Natural men may do such things as whereunto God hath by way of promise annexed grace and acceptation c. Dr. Stewart against M. S. this Reply to Cretensis and a larger Reply already in the Presse against Cretensis and my Antapologie and after he hath answered all these from point to point as becomes a Scholar with reason and words of sobernesse and not with railâ—gs Scoffs sixe footed words then to make his new challenges and defend 30. Errors and as many more as he will laid down in my Catalogue and among others for old acquaintance sake that of Imputation of Faith Cretensis page 15. promises an
damned Priests with such like all which no doubt are forerunners of the liberty of Conscience the Sectaries intend for the Presbyterians and for the proof I will give Cretensis a few instances The first is from Lynne a place well known to Cretensis concerning one Iohnson a Sectary and a Cannoneer who discoursing concerning Presbyterians and Independents said that Presbyterians would have their guts goared out and being answered that the Presbyterial government was ordered by both Houses of Parliament and that he being in the service ought not to speak against them he answered for all that they should have their guts goared out Now this and more will be averred upon oâ—th and is subscribed by four hands Iohn Feek Robert Cutâ—ord Thomas Edis Richard Robinson March 7. 1645. Thâ— sâ—cond is of my self â—old 〈◊〉 me both by a godly Minister and by a Gentleman of worth and honesty who were ear witnesses namely that that it was pity I was not hanged for an example for making my last Book and that it were a good deed I were knockt on the head A third is of another Minister a Presbyterian an active man some Independents in the hearing of â— minister who relates it said they hoped ere long to see him in Lollards Towerâ— The last I shall instance is a passage ouâ— of a Letter sent from Dover subscribed by five hands concerning an Independent there one Master Mascal that in his expounding the Scriptures with much vehemency cries out to the people against our present Ministery Your Priests your damned Priests your cursed Priests c. Now Cretensis I challenge you in all my bloody negotiations against the Sectaries as you phrase it to show in any of my Books any such passage against the Sectaries as these are or any so bitâ—ter as I can produce out of yours and other of your Saints Books as Arraignment of Persecution c. Cretensis in Sect. 18. and 19. layes down four things 1. That in the 70. Error of this Catalouge I intended to arraign his opinion concerning the imputation of Faith and non-imputation of Christs righteousnesse in Iustification 2. That I do falsly and forgingly represent the opinion by fathering that mangrel expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere upon it and which is no where used by him throughout the Controversie 3. That I charge him to quote Calvin Buâ—er affirm others for his opinion in the point of Iustification whom yet I affirm to be professedly of another judgement in the Doctrine of Iustification which he declares to be false and then quotes some places out of Calvin Bucer for the justifying of himself and disproving my former Allegation 4. He recriminates asperses and jeers at me that in my going about to rectifie the mistakes of others and being the great Aristarchus of the Errors and Heresies of the times have my self vented Atheological and putid assertions in the point of Iustification as in Gangraena page 22. in the margin and that if Calvin and Bucer be not for him but I shall stand still to deny it he must professe ingenuously that he knows no reason but to judge me uncapable of the English sense of a Latin sentence and that if I deny Calvin Bucer and others whom he quotes to be of the same judgement with him in the point of Iustification then I either shew my self to be a very illiterate man and not able to construe a peece of plain Latin or else charge Calvin Bucer and the rest with being of a judgement as contrary to themselves as to him and then quoting Calvin speaks to me If I can construe Latin to confesse in English whether Calvin be of a differing judgement from him in the point of Iustification Reply 'T is a sign Cretentis hath a quilty conscience that upon the naming of an Error about Iustification without the least reflecting upon him in any kind he should take it so to himself as to say I meant him particularly there are divers other Sectaries besides Cretensis who hold this Error whom I might aime at and did intend as well as Master Goodwin Secondly I have neither falsly nor forgingly represented the opinion in using that expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere though I should grant that to be true which yet I do not that Cretensis hath never in Sermons Disputations nor Books written by him expressed himself after this manner 1. Because there being other Sectaries besides Cretensis holding the same opinion if they have used Tò credere in Discourses and defended it that 's enough to justifie me 2 In Cretensis Books of justification 't is more then once affirmed in terminis that Faith in a proper sense is imputed to justification and not Christs righteousnesse imputed and now indeed he sayes and unsaies shuffles and cuts seems to say the same with other Divines and then presently the conâ—rary I shall show God willing at large in my full Reply 3. Tò credere used by me in setting down this Error cannot be justly termed a representing the opinion falsely and forgingly it being used commonly by all Divines that handle this opinion both by the Orthodox who writ against it and those who are for it Arminius holding this opinion used this expression as learned Gomaras in a Conference held with Arminius proved from Arminius own hand writing wherein he maintained that in mans justification before God the righteousnesse of Christ not to be imputed to justification but faith is self or Tò credere by the gracious acceptance of God to be that righteousnesse of ours by which we are justified before God yea and Mr. Wotton himself Cretensis Master speaks so but when we say faith justifies we understand ipsum credere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. For that charge against Cretensis of quoting Calvin Bucer and and others for him when they are known ex professo to be of another judgement â—tis most true and just and a man would wonder at the impudency of Cretensis to deny it and to quote Calvin and Bucer again as he does and before I have done with Cretensis it shall appear that I will make good the charge against him and yet neither show my self a very illiterate man not able to construe a peece of plain Latin nor yet charge Calvin Luther and the rest with being of a judgement contrary to themselves but discover him to be an impudent caviller and falsifier of Authors As for those very places quoted by him out of Calvin they prove not the thing he quotes them for and therefore did wisely forbear to english them He wretchedly and miserably wrests them as that on Galath 3.6 where Calvin both in the words going before the words quoted by Cretensis and afterwards at large showes he takes faith not in a proper sense but in a Relative respecting the object and to satisfie the Reader I will quote Calvins words upon that place next immediatly following the sentence quoted by him out of
Calvin Ergo justificari fide dicimur non quia fides habitum aut qualitatem in nos transfundat sed quia deo accepti sumus Cur autem fidei tribuitur tantus honor ut 〈◊〉 causa justitiae nostrae primo sciendum est esse causam instrumentaloâ— duntaâ—at nam proprâ—e loquendo justitia nostra nihil a liud est quam gratâ—itâ— Dei acceptio in qua sundata est nostra salus sed quia Dominus testimonium amoris nobis amoris sui gratiae per Evangelium reddendo illam quam dixi justitiam nobis communicat ideo fide illam percipimus Ergo quam fidei tribuimus hominis justificationem non de causa principali disputamus sed tantum notamus modum quo perveniunt homines ad veram justitiam Justitia enim haec merum est Dei donum non qualitas quae in hominibus haereat sed fide tantum possidetur neque id merito fidei ut sit quasi debita merces sed quia fide recipimus quod Deus ultro donat I forbear to English this passâ—ge leaving it to Cretensis to have a proof of him whether he will not be as false in his translations as in his quotations So those words of Calvin on Rom. 4 3. v. 6 make nothing at all to prove the Imputation of Faith and the non-Imputation of Christs righteousnesse but even upon those verses Calvin expresses several passages to the contrary as they who turn to the places may see And for Bucer Mr. Wotton himself acknowledges he was of another judgement speaking thus of him whom I perswade my self to have been the Author of this opinion of Imputation besides Reformed Divines generally not only two or three but all are against this opinion of the Imputation of faith and non-Imputation of Christs righteousnesse and for proof of this the Reader may peruse Mr. Roboroughs examination of Cretensis Treatise of Justification first part page 9 10. where he showes that all our Divines are against Faith in a proper sense Luther Calvin Bucer Pareus Ursinus Musculus c. however Arminius and Bertius were for it unto which Cretensis never to this day made any Reply though he vapors and bragâ— thus of his opinion of Imputation of Faith So also the Preface to the Churches set before the Acts of the Synod of Dorâ— showes the same by Gomarus particularly instancing in and convincing Arminius of his Hetorodoxnes from holding of this opinion that in justification the righteousnesse of Christ was not imputed but beleeving And now considering all this and much more that hath been said and written to Cretensis I cannot but wonder he should be such an impudent Cretensis as to bring these places out of Calvin Bucer Pareus and can give no other reason of it but that of Paul to Titus concerning Hereticks that the man sins in this being condemned of himself and for this Error and many more which Cretensis holds notwithstanding all his palliating and daubing I hold them so great and the differences in opinions between him and I to be of such moment that as Gomarus told Arminius he durst not appear before the judgement seat of Christ with his opinions so neither would I with Cretensis opinions nor his wayes of managing them for a thousand worlds As for Cretensis charging me with venting Errors in the point of justification whilst I was reckoning up the Errors of others I Reply Cretensis takes advantage from a word or two left out by the Printer in the margin of my Book which was not the fault of my Copy as I am ready to satisfie any man and to make it appear undeniable besides in the second impression of my Book which came forth full fourteen dayes before Cretensis Answer the mistake was amended however the sense of the word before it was amended easily shewed where the fault was though Cretensis aggravate it so high as to make it amount to Atheological and putid assertions But in one word to stop the mouth of Cretensis what I say of Justification in the margin of page 22. t is verbatim to a tittle in the new Annotations on the Bible made by the joynt labours of certain learned Divines appointed thereunto by Authority and whatever in the first impressioÌ„ was mistaken in that particular by the fault of the Printer was in the second long before Cretensis Animadversions amended by me so that the Reader may observe that Cretensis for want of matter findes fault where the fault is confessed to his hand and had I any hope Cretensis could understand Latin when it makes against his opinion of the imputation of faith and would be convinced I would turn him over to divers learned men to English their Latine sentences as Peter Martyr Lubbertus Sibrandus c. where the man should read other manner of evidence against non-imputation of faith and for imputation of Christs righteousnesse then ever he yet offered in all his sermons and discourses about justification but for a conclusion Cretensis answer me one question why did you not as well except against some other opinions named in my Catalogue viz. 84.85 as this 70. of faith in a proper sense imputed to justification you were as much named and particularized in them as in this and they call you Father as well as this but I suppose the reason you were not yet willing in publique to own those Children and so would take no notice of them though I doubt not those and other things laid down in my Book though without your name written upon them enraged you and have made you as a Bear robbed of her whelps to think that I should know so much by you Cretensis p. 27. Sect. 22. labours to clear himself from a passage I charged him with that he should utter in a Sermon against the Parliament and their power c. saying It was nothing else but a manifest and clear truth and that which had passed the trial of Presbyterian fire it self was come forth in ful weight without suffering the leâ—st damage or detriment by it and if any such gap was opened by it to slight their Authority and power he knowes no wilde Beasts have broke in at it but some Presbyterians and then goeth on according to his Dialect to inveigh against me for â—â—â—lling at the root of Parliamentary Authority and power because that I finde fault with his truth as he cals it viz. his speaking so disgracefully and contemptibly of the Parliament Reply O the impudence and incorrigiblenesse of Cretensis after so high an offence committed by him against Parliamentary Authority complained of to a Committee of Parliament upon the debate of it judged by some of the Committee to be an offence of that high nature that these words were expressed of him of his offence that he as much or rather more deserved to be hang'd then the Arch-Bishop yea the whole Committee judged it of such a nature and crime as too great for them
lines I am of the mind this Manuscript of Mr. Burroughs discovers his jugling and indirect walking between the two meetings that where Master Greenhil was without Master Burroughs and that where both of them were that of a meeting concluded of such a meeting and an ordinary usual meeting more then Cretensis Manuscript will do my jugling and indirect walking between the two Towns of Godalming in Surry and Dunmow in Essex but to make an end of Master Burroughs equivocations I wish Mr. Burroughs to think often of that in Iames cap 1.8 A double minded man is unstable in all his wayes which hath been often in my mind of him he of all the Apologists in many things seeming to come neer us even as if he were ours and then flying off again I could mind him of divers passages both in the Assembly and out of the Assembly in his Sermons and Conferences wherein he of all the rest hath most yeelded inclined to us for a fit and yet at other times none stâ—ffer nor fiercer then he 2. As in Mr. Burroughs writing to Cretensis I have shown plain equivocations so there will be found in it manifest falsity and some passages that cannot be salved from lying no not by the help of an equivocation as for instance Master Burroughs speaks as of the whole together that story of Nichols not a part of the story and saith all is false which is an apparent untruth for though some part of it were false yet if any of it were true especially the major part it cannot be affirmed all is false and then though in some parts of it Master Burroughs may equivocate yet in others he cannot as for instance the first part of the story wherein is laid down Nichols maintaining to Mr. Greenhils face those wicked opinions is a part of the story of Nichols and undoubtedly true how then can that be said to be false besides it precedes those words expressed in Gangraena a meeting concluded of upon which Mr. Burroughs evades and so cannot be salved by having a reference to them and yet this is the first and one great part of that story Mr. Edwards hath of one Nichols how then can Mr. Burroughs words viz. of affirming that story Mr. Edwards hath of one Nichols to be false be in any sense justified to be true again how can Mr. Burroughs say he never heard there was such a man in the world as Nichols when as it cannot be thought but that Master Greenhill named him to him at Colonel Zacharies house and that Master Burroughs should never hear of Nichols name Mr. Greenhil and Mr. Burroughs being so familiar and Mr. Greenhil relating to him the opinions that Mr. Burroughs should never aske the mans name who held such vile opinions nor Mr. Greenhil never speak of his name seems to me very strange and if so how came Master Allen to hear and know that the opinions related to Master Burroughs were one Nichols opinions seeing Mr. Allen was not at the first meeting where Nichols was with Mr. Greenhil but only at this second meeting where Mr. Burroughs was again how can Mr. Burroughs give it under his hand that he to this day never knew of any of Nichols his opinions when as the opinions of Nichols laid down by me in the story of Nichols were told him by Mr. Greenhil and Mr. Burroughs thereupon was so affected that all those speeches fell from him about the necessiâ—y of a Government and power in the Magistrate and that over conscience c. Lastly for those two or three last lines of Mr. Burroughs namely Mr. Greenhils asking him whether he knew of any such meeting with that Nichols this being spoken of in reference to the story of Nichols set down by me in Gangraena that for his part he wondred to see such a thing in my Book for he knew of no such meeting how durst Mr. Greenhil say thus and Mr. Burroughs give it under his hand to be printed to abuse the world thus for did not Mr. Greenhil know of a meeting with Nichols which I spoke of in my Book in the former part of this story of Nichols where Nichols justified to his face these opinions and which was the ground and occasion of all the discourse related by me in the second meeting and yet Mr. Greenhils question to Mr. Burroughs and his own answer to it here set down by Cretensis as from under Mr. Burroughs hand are so set down that every Reader who will believe them believes and takes it for granted that Mr. Greenhil no more then Mr. Burroughs ever knew such a man as this Nichols nor never heard there was such a man in the world till he read it in Mr. Edwrrds his Book nor ever knew of any meeting about him or any of his opinions and so we see Cretensis though an acute man understands it so and vapors exceedingly upon it 3. It may be demanded and asked what should be the cause and what may be the reasons why Mr. Burroughs and Mr. Greenhil should thus conspire together to give such a testimony in writing as this against the story of Nichols which cannot bâ—t with all ingenuous men prejuduce them much the fallacy of it being once made known as being at the best but a grosse equivocation and a studied peece to deceive the Reader especially considering that nothing I speak of in that story of Nichols was to the prejudice and disparagement of Mr. Greenhil and Mr. Burroughs but much to their honour as being at that time in so good a temper as to be affected with the evil of Errors and wicked Opinions Now of this I conceive these three Reasons First Mr. Burroughs and Mr. Greenhils earnest and eager desire of taking all advantages and opportunities to blemish me and to render me a Lyar to the world which that they might do conceiving they had taken me tripping in a mistake though no material one nor nothing to their prejudice and so no slander nor calumny but making for their honour they prosecute it and improve it so far that to make something of it poor men their ill-will and hatred against me blinding and befooling them leads them into Equivocations mental Reservations and Untruths even to the wounding of their own reputations amongst all unprejudiced men Secondly a Design thereby to blast my Book among the people to render it odious to cause the truth of all matters of fact in it to be suspected and so to hinder the good intended by me in that Book Now Mr. Burroughs and Mr. Greenhil having a great name among many people being accounted for men of that way somewhat moderate and among the best of that party they knowing that their testimony and that in the mouth of two witnesses both being joyned together in the writing printed by Cretensis might wound my Book and from thence many would take occasion to question all therefore they catch at the least occasion to declare themselves
not read one quarter of the Book then neither knew whether hee should ever care to read it thorow or no Could hee divine of what hee had not read nor knew not whether ever hee should reade that there was ten times more behinde And besides How could Cretensis out of what hee knew not whether hee should ever read promise the Reader to give him not onely a taste but abundance Certainly Cretensis meant the far greatest part of his grapes promised the Reader should be gathered by other hands and be as hee saith of the particulars detected already observed by others and presented to him and after this rate of the farre greatest part of particulars observed by others and presented to him 't is easie for Cretensis to give Answers and I much wonder we have no more of them but that he takes almost two yeers to give an Answer to the Antapologie And no wonder Cretensis going upon an implicite faith making an Answer out of particulars observed by others without reading one quarter of my Book not seeing with his own eyes but making use of a pair of Independent Antinomian Anabaptisticall c. spectacles to write with the man is so much mistaken and sometimes takes that to be great which is little and that which is great hee cannot see at all As for that Cretensis saith that hee presumes by the taste hee hath given hee hath convinced the Reader that my vine is the vine of Sodom my grapes grapes of gall my clusters bitter c. I beleeve every Reader who is not bewitched with the Independent Schismaticall way is convinced that Cretensis hath said enough to satisfie all men that his vine is the vine of Sodom that his grapes are grapes of gall his wine the poyson of dragons and the cruell venome of asps and that generally all men say of his Answer yea some of his owne party cry out of it that it is too bitter But as for my Gangraena though objectivè the object about which the Book is exercised be the vine of Sodom grapes of gall poyson of Dragons and the cruell venome of Asps treating of and laying open the Heresies Blasphemies and Practices of the Sectaries which indeed are poysonous and venemous yet subjectivè the Discourse it selfe and the way of handling those things is healing and medicinall to cure the Reader of those stings and poysons which by eating of those sowr grapes of the Sectaries they have contracted and my Book is farre from being like the vine of Sodom the poyson of dragons that in writing of it I have plaid the part of a Physician made a precious treacle and soveraigne antidote to cure and expell poysons by correcting qualifying binding them c. laying open the Errours Heresies c. their evill danger and discovering remedies and cures proper for them which were they taken and the prescriptions followed I am confident would prove the healing of these Nations As for Cretensis profession that he hath not read one quarter of the Book as yet nor knowes whether he shall ever care to read it through or no I reply that Cretensis at once and in one breath discovers himself to be both weak and proud he shows his folly and horrible pride First his folly for what wise man that had reason and common sense though he could not Cretensis pag. 10.24 have * construed a peece of Latin write true English nor framed the structure of a period according to the common rules of Grammar would have writ so and truly this and other passages in this Answer confirms me much in that opinion which many understanding learned Divines have had of Cretensis a great while that he is no judicious rationall man as his followers cry him up but only a wordy Divine a multitude of words that 's all that being true of him which was said of Erasmus that his writings were verba non res but of this folly of Cretensis the Reader may remember what I have written page 39. of this Book and let Cretensis ever take me so writing and I will confesse my folly Seconly 'T is horrible pride and arrogancie what a proud passage is this Cretensis thinks himself so great and looks down with such disdain upon me as that he knowes not whether ever he shall care to read my Book thorough or no â—lighting it as not being worth his reading nor I worthy to carry his Books after him this speech indeed is neer akin to that in page 15. Indeed if Independent Ministers had either the priviledge of ease to preach to the bare walls and pewes in their meeting places The Independent Ministers are so taken up with preaching to great Congregations and with the resort of great persons to their houses and with the consultations they are admitted untill mid-night about great affairs and particularly Cretensis of late as 't is talked every where in London that he knowes not whether he shall ever care to read my Book thorough or no or shall ever have leasure to do it but Cretensis let me tell you how much soever you slight my Books and care not to read them thorough as too much below you yet there are your betters for all kind of learning yeers piety that care to read thorough my Books and blesse God for them and though they be of as piercing deep judgements as Cretensis yet could never find that non-sense weaknesse of judgement c. which Cretensis speaks of so often As for that Cretensis promises the Reader that a few dayes he makes no question will give the Reader more light wherewith to comprehend my darknesse implying as if more Answers were suddenly to come forth to discover the falshood of matters contained in Gangraena I reply a few dayes are past yea some weeks between seven and eight and yet there is none of Cretensis new-light come forth no Answers disproving any one particular in my Book there is a Book indeed of one Bacons come forth who both in the Title page and Book speaks of my Gangraena but he confesses the truth of what I speak of him viz. his being put out of Gloster his being received in a great mans house and his going to Bristoll since the Parliaments taking of it so that it seems by the confession of one of Cretensisâ—aâ—nts â—aâ—nts all matters are not lyes which are mentioned in Gangraena and yet before Master Bacons Book came forth I was told confidently severall times as the report of the Sectaries that was one of my lyes speaking of Master Bacons going to Bristoll whereas he had never been out of London since the taking of Bristoll But I suppose however Cretensis dayes are past and nothing is come forth to comprehend my darknesse yet I make no question but this Reply with the further Reply coming after will give light to the Reader to comprehend Cretensisâ—his â—his darknesse As to that passage of Cretensis that the farre greatest part of the particulars detected were observed by
quis tum beatior Luthero qui tanto sui saculi testimonio commendatur quod veritatis causam non segniter nec fraudulenter sed vehementer satis vel petiùs nimio egerit Tum illud Ieremae soeliciter evaserim Maledictus qui facit opus Dei negligenter So Luther and so may you in my judgment As for Cretensis so one of your adversaries stileth his Book I finde him still a confident man his Challenge of all the Presbyterians one after another assembled or not assembled in England Scotland France and Ireland in that question of the imputation of faith in a proper sense c. sheweth so much and also that that he may do it as well as you did Antapol p. 117. To whom you may say from me He cannot so well do it as you because that as yet we see none hath accepted your challenge whereas the strength of him is tried in what he did against M. Walker and his other two Treatises of that subject and is found weaknesse so that untill he vindicate himselfe we have but the words militis gloriosi the vent of spleen against Presbyterians and the Assembly say I could tell him Presbyterians and Independents assembled have weighed that controversie and found his opposition therein too too light Tell him that though the servant is not greater then his Master nor the authority of the Clark equall to that of the Iustice of Peace and that when M. Gataker speaketh M. Robrough may hold his peace as he speaketh pag. 26. Cret M. Robrough may say so much unto him in behalfe of some of those he thus challengeth and tell him that he do no more with challenges trouble those Masters being in serious employments It sufficeth a servant hath routed his forces and is in readinesse with Gods helpe if M. Iohn Goodwin can but recruit to meet him in that controversie in whatsoever field Blessed be God he is much more inabled and imboldened to that by his attendance so farre is he from being ashamed of that which he objecteth as a jeer he is strong at that as in his Recipe to M. Walker and that whole Book the blood that runneth in that vein as I have heard cost him nought he received it by tradition he is not as yet redeemed from it will him as a grave and learned Divine to answer M. Robroughs Animadversions and after that propose his vaine-glorious challenge unto Presbyterians they and Independents will surely answer him if between him and me there be indeed found on my part impar congressus That charge of yours Gang. p. 70. that Faith in a proper sense is imputed to justification and not Christs righteousnesse is owned I see still by him Onely he saith that you falsly and forgingly represent the opinion because you father on it that mungrell expression as he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere an expression ad invidiam comparata It my be said its usually so expressed by such as handle that controversie Mr. Wootton abhorred it not Fidem autem cùm dicimus ipsum credere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significamus De Reconcil par 2. l. 1. c. 15. p. 175. and againe p. 176. for what hee mentioneth else to that further he may do well to take notice that he is examined as in all that hee hath written The other Charge pag. 23. about quoting Bucer and Calvin against their judgement in my opinion it is very just Let Mr. Walkers Booke and mine be but consulted it is made evident in theirs and others testimonies quoted by him when as Bucer saith Faith is imputed to righteousnesse and so Calvin they take it not in a proper sense but figurative or relative to the object which Sibrandus against Bertius sheweth to bee the judgement of all Protestant Divines and challengeth him to shew one man or one place to the contrarie For Bucer Master Wotton sheweth his opinion in these words Quia hac fide apprehendimus justitiam perfectam Christi ideo Apostolus dixit credenti in cum qui justificat impium fidem ejus reputari in justitiam fidem scil apprehendentem justitiam Christi id est ipsam Christi justitiam Woâ—t de Reconcil part 2. lib. 1. cap. 14. pag. 170. and therefore saith of Bucer Quem ego de imputatione opinionis authorem fuisse mihi persuadeo He might have read it cited in mine Animadvers part 1. pag. 150. And as for M. Calvin the verie places whence he quoteh him expresse so much Let him peruse what is extracted from him in mine Animadversions pag. 134 135 136 p. 162 163. As for that opinion of Calvins That Iustification consisteth in remission of sins tell him hee needed not to call in witnesses it is confest The question is about the word onely neither is that word denyed to bee in Calvin but the qustion is whether onely excludeth in his sense imputation of Christs righteousnesse the tenet of Protestants or that of inherent righteousnesse the Doctrine of Papists I deny the former and assert onely the later against the Papists and I appeale to his witnesses let them give their verdict Yet tell him that in mine Animadversions in answer to this very head he may read it determined by many witnesses against him by Bellarmine his adversarie an accuser of Calvin as he is for this by his own witnesse Pareus by D. Downham D. Davenant and Polanus though he will not see it part 1. pag. 76 77 78 79. Yes when as in his book he mentioneth these two witnesses as he here doth he may finde them answered out of the same Authours where Mr. Gatakers judgement may bee also seene of that thing Whether Justification consists in remission of sinnes Surely had hee thought of these Answers given him against his opinions for mine that they are to bee seene in the world hee would never have made so loud a challenge neither yet have spent time in repetition of these testimonies for the determining of which between us I appeal to all the world and am ready when-ever he pleaseth to contend for this with him or any part of the Controversie in writing or vivâ voce Sir I thought good to write so much to you in defence of Truth and somwhat in reference to my despised selfe It is now yours do with it as your selfe shall please The Lord make us valiant for truth for this I know I have abettors enough such as himselfe doth otherwise highly honour But service calleth for mine hand elswhere which I must obey and therefore with prayer to God for his blessing on you and all your labours in his cause he taketh leave of you for this time who is Your loving friend and Brother in every cause of Christ HENRY ROBROUGH April 23. 1646. A copie of a Letter lately written to me from a godly Minister in the West of England WOrthy Sir whom though unknown to me by sight I love and honour for your love to truth and for your zeale