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<DATE>2007-10-25</DATE>
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<NAME>Elspeth Healey</NAME>
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<DIV1 TYPE="title page">
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<P>Sion-Colledg vi&s;ited.
OR, Some briefe Animadver&s;ions upon a Pamphlet lately publi&s;hed, under the title of, <HI>A Te&s;timonie to the Truth of Je&s;us Chri&s;t,</HI> and <HI>to our Solemne League and Covenant,</HI> &amp;c. <HI>Sub&s;cribed</HI> (as is pretended) <HI>by the Mini&s;ters of Chri&s;t within the Province of</HI> London.</P>
<P>Calculated more e&s;pecially for the vindication of certaine pa&s;&s;ages cited out of the writings of <HI>J. G.</HI> in the &s;aid pamphlet, with the blacke brand of <HI>Infamous and pernicious Errors,</HI> and which the &s;aid Mini&s;ters pretend (among&s;t other errors &s;o called) <HI>more particularly to abhominate.</HI></P>
<P>Wherein the indirect and mo&s;t un-Chri&s;tian dealings of the &s;aid Mini&s;ters, in charging &amp; calling manife&s;t and cleere Truths, yea &s;uch as are con&s;onant to their own principles, by the Name of <HI>infamous and pernicious Errours,</HI> are detected and laid open to the Kingdome, and the whole world.</P>
<P>By the &s;aid <HI>John Goodwin,</HI> a &s;ervant of God and men, in the Go&s;|pel of JESUS CHRIST.</P>
<Q>I write not the&s;e things to &s;hame you: but as my Beloved <HI>[Brethren]</HI> I warne you,</Q>
<BIBL>1 Cor. 4. 14.</BIBL>
<Q>Tantum Religio potuit &s;uadere malorum.</Q>
<Q>Non &s;entimus nos p<GAP DESC="illegible" EXTENT="1 letter">rire, dum perimus in turba.</Q>
<BIBL><HI>Sen.</HI></BIBL>
<P><HI>LONDON,</HI> Printed by <HI>M. S.</HI> for <HI>Henry Overton,</HI> at the entring out of <HI>Lombard-&s;treet</HI> into Popes head Alley, 1648</P>
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<HEAD>Sion-Colledge vi&s;ited.</HEAD>
<P>_IT is a &s;ad Ob&s;ervation, but full of truth; that Religion never had greater <HI>enemies,</HI> than <HI>tho&s;e of her owne hou&s;e;</HI> yea then tho&s;e, who were pretenders in the Highe&s;t to her Advance|ment. When a Commoditie is ingro&s;&s;ed, and brought into few mens hands, it is &s;o much the more like to &s;uffer, to be adulterated, and imba&s;ed. It was never well with Chri&s;tian Religion, &s;ince the Mini&s;ters of the Go&s;pell, (&s;o called by them|&s;elves, and &s;o reputed by the generality of men, for want of know|ing, and con&s;idering better) cunningly ve&s;ted that priviledge of the Church, of being <HI>the ground and pillar of Truth,</HI> in them&s;elves; clai|ming <HI>Nebuchadnezzars</HI> prerogative among&s;t men, over the Truths of God; <HI>whom he would, he &s;lew, and whom he would, he kept alive: and whom he would, he &s;et up, and whom he would, he put down</HI> <NOTE N="b" PLACE="marg">Dan. 5. 19</NOTE>.</P>
<P>There came lately out of the Pre&s;&s;e a few papers, &s;tiling them|&s;elves, a <HI>te&s;timonie to the truth of Je&s;us Chri&s;t,</HI> and pretending to a &s;ub&s;cription, <HI>by the Mini&s;ters of Chri&s;t within the Province of London.</HI> I wi&s;h, for the&s;e Mini&s;ters &s;ake, to whom (I appeale to him, who &s;earcheth my heart and reines) I wi&s;h nothing but good, and for the truths &s;ake al&s;o, that I could conceive the impudence or boldne&s;&s;e of any man, &s;o great, as to pre&s;ent them in print unto the world for the Authors, or Sub&s;cribers of &s;uch a piece of weakene&s;&s;e (to forbeare words of more provocation, though of truth) with|out their knowledge, or con&s;ent. I &s;hould be enabled by &s;uch an ap|prehen&s;ion, both to maintain in my &s;elfe (at lea&s;t for a time) tho&s;e honourable thoughts of their per&s;ons, which (my witne&s;&s;e is on
<PB N="2" REF="3">
high) I have alwayes unfeignedly laboured to doe, though &s;till op|po&s;ed by them&s;elves, in my way; as al&s;o to comfort my &s;elfe over that Religion, w^c^h they, &amp; I, Joyntly profe&s;&s;e, that it &s;hould not &s;uffer upon any &s;uch terms of di&s;advantage &amp; di&s;honour, w^c^h tho&s;e papers, if ever owned by the per&s;ons, who&s;e names are &s;ub&s;cribed to them, are like to expo&s;e it unto. The image and &s;uper&s;cription &s;tamp'd upon the piece, and the men, (e&s;pecially &s;ome of them) who&s;e Names are affixed, if not enforced, to it, are &s;o unlike and contradictious the one unto the other, that being not able to found an act of judgement or conjecture, who &s;hould be the Author, or Authors of it, upon both joyntly, I am in &s;ome &s;treight, on which hand to leane; whether to judge &amp; conclude any of tho&s;e learned and pious men, who&s;e Names are &s;ub&s;cribed, or tho&s;e weake and unworthy ones, who&s;e image and &s;uper&s;cription the piece beareth, for the Authors of it.</P>
<P>But that neither D^r <HI>Gouge,</HI> nor Mr. <HI>Calamy,</HI> nor Mr <HI>Ca&s;e,</HI> nor Mr. <HI>Cranford,</HI> nor any of tho&s;e great Names of men, which parallel with the&s;e, were either the Authors, or Sub&s;cribers of the &s;aid Pamphlet, the&s;e con&s;iderations (me-thinks) &s;hould be &s;ufficient demon&s;trations unto any man.</P>
<P>1. The very title it &s;elfe, and that in the fir&s;t and principall part of it, contradicts the tenour of the Booke, and that in more places than one. The title pretendeth thus (in the fir&s;t words of it) <HI>A te|&s;timonie to the Truth of Je&s;us Chri&s;t.</HI> Whereas the Booke it &s;elfe, te|&s;tifieth <HI>again&s;t</HI> the <HI>truth of Je&s;us</HI> Chri&s;t, <HI>viz.</HI> by numbring the preci|ous Truths of <HI>Je&s;us Chri&s;t,</HI> among&s;t <HI>infamous and pernicious errours.</HI> Witne&s;&s;e 1. page 5. where this a&s;&s;ertion, that <HI>no writing what&s;oever, whether Tran&s;lations, or Originalls, are the foundation of Chri&s;tian Re|ligion,</HI> is made an infamous and pernicious errour. For is not this a cleer Truth of <HI>Ie&s;us Chri&s;t,</HI> and a&s;&s;erted (in part) <HI>in terminis,</HI> (but with fulne&s;&s;e of evidence otherwi&s;e) by the great Apo&s;tle, where he &s;aith, <HI>that other foundation can no man lay, than that is laid, which is Ie&s;us Chri&s;t</HI> <NOTE N="a" PLACE="marg">1 Cor. 3. 11.</NOTE>? Except <HI>Ie&s;us Chri&s;t</HI> be tran&s;ub&s;tantiated into inke and paper, no kind of bookes or writings what&s;oever, neither <HI>Tran&s;lations,</HI> nor <HI>Originals,</HI> can be (in the Apo&s;tles &s;ence) any <HI>foun|dation</HI> of Chri&s;tian Religion. Againe, is it not a precious Truth of <HI>Ie&s;us Chri&s;t,</HI> that no act of man what&s;oever is any <HI>foundation of</HI>
<PB N="3" REF="3">
<HI>Chri&s;tian Religon,</HI> the Apo&s;tle affirming (as we heard) that <HI>other foundation can no man lay, but Ie&s;us Chri&s;t:</HI> and yet the denyall of the act of man <HI>to be a foundation of Chri&s;tian Religion,</HI> (as viz. <HI>the belie|ving of the Engli&s;h Scriptures&punc;to be the Word of God</HI>) is by the &s;aid book (pag. 5.) rank'd among&s;t <HI>infamous and pernicious Errours?</HI> The Scriptures indeed or the word of God, are (in a regular &s;ence) the foundation of Chri&s;tian Religion: but to believe them to bee this foundation, cannot be the foundation it &s;elfe, but only a &s;uper&s;tru|cture, or building upon it. So that it is only the deniall of a &s;uper|&s;tructure to be the foundation, which is charged by this learned <HI>Province of Sub&s;cribers</HI> to be an <HI>infamous and pernicious Errour</HI> again&s;t the <HI>Divine Authority of Scriptures.</HI> More in&s;tances of this kind, by the light whereof the palpable interfeerings between the Title, and the Booke it &s;elfe, may be cleerly &s;een, we &s;hall have occa&s;ion anon to ob&s;erve. And is it not a very hard piece of beliefe, to thinke that learned and pious men, &s;hould &s;o far forget them&s;elves in the body of their Book, as to break the Head and title of it?</P>
<P>2. In the latter part of the &s;aid title, in the&s;e words, <HI>and to our &s;olemne League and Covenant,</HI> there is too little good &s;ence to an&s;wer the worth and parts of the men mentioned. For what can rea&s;ona|bly be meant, by a <HI>te&s;timony to our Solemne League and Covenant?</HI> Do they meane, that in the Booke it &s;elfe, they give the &s;ame <HI>Te&s;timony</HI> to their <HI>Solemne League and Covenant,</HI> which they doe to the <HI>Truth of Ie&s;us Chri&s;t?</HI> Though the truth is, that it is a very poor and emp|ty <HI>te&s;timony given to the Truth of Ie&s;us Chri&s;t,</HI> to make <HI>infamous &amp; per|nioious errors</HI> of what opinions, a&s;&s;ertions, &amp; Truths, they plea&s;e, with|out any manner of conviction. To cry out: It is not meet that &s;uch, or &s;uch opinions &s;hould live, or be tolerated (as if life and tolerati|on were an heritage appropriate, and belonging of right to their o|pinions only, how incon&s;i&s;tent &s;oever either with rea&s;on, or with Truth) is little better te&s;timony <HI>to the Truth of Ie&s;us Chri&s;t,</HI> than that deportment of the Jewes was unto <HI>Mo&s;es,</HI> when <HI>they cryed out with a loud voyce, &s;topping their eares&punc; and ran upon</HI> Stephen <HI>with one accord, to ca&s;t him out of the Citie, and &s;tone him,</HI> Acts 7. 57. But I tru&s;t their meaning is not, that they intend by their Booke, as &s;olemn and Sa|cred a <HI>te&s;timonie</HI> to their <HI>League and Covenant</HI> as they doe to <HI>the Truth of Je&s;us Chri&s;t:</HI> 1. To a&s;&s;ert the worth &amp; excellency of it with as high an hand, with as much zeale, vigour, and vehemency of
<PB N="4" REF="4">
&s;pirit, as they intend to the Great <HI>Truths</HI> of <HI>Je&s;us Chri&s;t,</HI> though they make no difference (in words) between the one, and the other. For otherwi&s;e, the <HI>&s;olemne Covenant</HI> they &s;peake of, being onely matter of engagement, not of a&s;&s;ertion or opinion, I know not what <HI>te&s;timony</HI> it is capable of: unle&s;&s;e they will call a regular, full, and through ob&s;ervation of it, a <HI>te&s;timony</HI> unto it: which is a te&s;ti|mony (if te&s;timony it be) unpo&s;&s;ible to be rendered unto it in this, or in any other booke, or writing what&s;oever; the be&s;t part of this te&s;timony con&s;i&s;ting <HI>in</HI> going <HI>before one another in a reall, not verball, reformation.</HI> But what it is they meane, or would have others to conceive they &s;hould meane, by calling their piece, <HI>a te&s;timony unto our Solemne League and Covenant, I &s;olemnly</HI> and &s;eriou&s;ly profe&s;&s;e is above the reach of my under&s;tanding, or learning, rea&s;onably to i|magine. Have I not then rea&s;on to doubt, whether any of tho&s;e men of renowne, and not rather &s;ome petty Scribe, was the Com|piler of it?</P>
<P>3. Whereas to amplifie and enrich their Title, they adde (over and above the former expre&s;&s;ions, of <HI>a Te&s;timony to the truth of Je&s;us Chri&s;t,</HI> and, <HI>And to our Solemne League and Covenant</HI>) the&s;e words: <HI>As al&s;o again&s;t the Errours, Here&s;ies, and Bla&s;phemies of the&s;e times, &amp; the Toleration of them;</HI> I &s;ubmi&s;&s;ively demand of them, whether there be any thing more, any further matter of con&s;equence held forth in the&s;e words, above what was contained in tho&s;e fir&s;t words, <HI>A te&s;timony to the Truth of Je&s;us Chri&s;t.</HI> If &s;o, I de&s;ire to know where, or in what part of the booke, they give <HI>te&s;timony un|to the Truth of Je&s;us Chri&s;t?</HI> and again; where, and in what other part of it, they <HI>give</HI> te&s;timony again&s;t <HI>Errours and Here&s;ies?</HI> I can finde no other <HI>Te&s;timony</HI> given in it to the <HI>Truth of Je&s;us Chri&s;t,</HI> but onely that (which I confe&s;&s;e is very unproperly &s;o called) which &s;tands in a citation of certaine pa&s;&s;ages, or &s;ayings out of other mens writings, imperiou&s;ly &s;entenced for Errours and Here&s;ies; as if the Chaire of Papall infallibility were of late tran&s;lated from <HI>Rome</HI> to <HI>Sion-Colledge.</HI> If not, they &s;hall doe hone&s;tly and well in the next Impre&s;&s;ion of the booke, (though it had been more ho|ne&s;ty to have done it in the fir&s;t) to leave out of their Title, the fal&s;e flouri&s;h, of, <HI>A te&s;timony to the Truth of Ie&s;us Chri&s;t,</HI> as al&s;o tho&s;e words, <HI>And to our &s;olemne League and Covenant</HI> (there being no &s;uch thing in all the booke, as any te&s;timony thereunto) and
<PB N="5" REF="4">
content them&s;elves onely with calling it, <HI>A Te&s;timony again&s;t Er|rors and Here&s;ies,</HI> onely mollifying it with this &s;oft and Chri&s;tian explication [<HI>as we count and call Errors and Here&s;ies.</HI>] For certainly there are in the&s;e papers, that are &s;o called, <HI>Errors</HI> many, and <HI>Here&s;ies</HI> many; which yet have nothing of the nature, but onely the names of both. So then the&s;e words in the Title, <HI>As al&s;o again&s;t errors,</HI> &amp;c. being &s;o meerly and broadly tautologicall and empty, are a ground of conjecture unto me, that the men prenamed with their com|peeres, are wholly innocent from the offence committed in making the book.</P>
<P>4. Whereas the Title is yet further extended by the addition of the&s;e words, <HI>And the Toleration of them;</HI> which is a meere non|ens, a thing not in being, I cannot conceive that the judgements or parts of the &s;aid per&s;ons &s;hould &s;o farre <HI>faile them,</HI> as to appeare in print, and that <GAP DESC="foreign">, with a <HI>te&s;timony</HI> in their pens again&s;t that, of which God made the world; I mean, nothing, or that which is not; I might further adde, nor is ever like to be. For if a captious pen had the expre&s;&s;ion in hand, it would finde no difficulty at all in carrying it into &s;uch a &s;en&s;e, which would import a ca|lumniating in&s;inuation again&s;t the Parliament, as if they were &s;o in|clinable to grant an univer&s;all <HI>Toleration</HI> of all <HI>Errors, Here&s;ies, and Bla&s;phemies;</HI> that unle&s;&s;e they were counterbalanced with the feare of di&s;plea&s;ing the&s;e mens zeale, burning &s;o vehemently in oppo&s;iti|on thereunto, there were no other means under heaven to take them off from it; yea it may not without &s;ome ground of probabili|ty be conceived; that the Authours of the&s;e papers proclaime &s;o loud their enmity again&s;t Toleration, to make the friend&s;hip of all lukewarme and formall profe&s;&s;ors round about them (being the great bulk of the Kingdome) who know not what to doe, what &s;hift to make for a Religion, if the State be not mercifull unto them in providing one or other for them. But as farre as yet I have under|&s;tood, or doe for the pre&s;ent apprehend the Genius or temper of the Parliament, in reference to an univer&s;all Toleration, I have rea&s;on to judge them by many degrees further from it, than to &s;tand in need of the importune heat of the&s;e men, to quench their inclinations to it.</P>
<P>5. The Book it &s;elfe being every whit as capable of bearing the Title of, <HI>A te&s;timony again&s;t Truth,</HI> &s;ound and orthodox opinions,
<PB N="6" REF="5">
as&punc; <HI>again&s;t Errors and Here&s;ies,</HI> (as hath already, in part, and will more fully appeare hereafter) it is a peece of Incredibility to me, that men of that note and intere&s;t, of which the per&s;ons named, with &s;everall others of the &s;ame line, are known to be, &s;hould &s;o pre|vanicate with their re&s;pective reputations, as to prefix a &s;ingle-co|loured title before a parti-coloured book.</P>
<P>6. Whereas <HI>all the Errors</HI> mu&s;tered together in the book, are &s;aid (in the title page) <HI>to be collected out of their Authours own books al|ledged in the margine,</HI> and yet (in faire and full contradiction here|unto) are &s;aid page 2. <HI>to be the very dregges and &s;pawn of tho&s;e old ac|cur&s;ed Here&s;ies, which have been already condemned, dead, buried, and rotten in their graves long agoe, and are now by evill men and &s;educers, ra|ked out and revived</HI> (by which this pre&s;ent generation however is fairly acquitted from being the authours of them, Revivers being no Authours) I cannot &s;o farre undervalue the worth of the per|&s;ons named, as to judge them con&s;cious of &s;o gro&s;&s;e an over&s;ight, or (con&s;equently) intere&s;&s;ed in the compo&s;ure of the piece.</P>
<P>7. Whereas the &s;ub&s;cribers of the book, &s;tile them&s;elves (in the title page) not partitively, &s;ome of <HI>the Mini&s;ters,</HI> but collectively, <HI>The Mini&s;ters of Chri&s;t within the Province of London,</HI> there being to my knowledge, &s;everal <HI>Mini&s;ters of Chri&s;t within the Province of Lon|don,</HI> and tho&s;e not of the abhorred order of Independency neither, &amp; yet commen&s;urable too, both for parts &amp; worth, with the talle&s;t of the &s;ub&s;cribers, though not equall (it may be) to &s;ome of them in Church livings by two or three, for whom <HI>God</HI> (it &s;eemeth) <HI>hath provided a better thing</HI> than to &s;uffer them to fall into the &s;nare of &s;o unworthy a <HI>Sub&s;cription,</HI> I mu&s;t di&s;pen&s;e very farre with my thoughts concerning the goodne&s;&s;e of the con&s;ciences of the men I have named, w^t^h their fellows, to judge them &s;o much as acquainted with the fir&s;t page of the book. I cannot &s;o farre &s;u&s;pect their skill in Grammar, as to &s;uppo&s;e them ignorant of the difference between &s;ome of <HI>the Mini&s;ters of Chri&s;t,</HI> and, <HI>the Mini&s;ters of Chri&s;t</HI> (&s;imply,) nor would I willingly &s;u&s;pect the goodne&s;&s;e of their con&s;ciences &s;o farre, as to to think they would wittingly, and only to ferve a turn, as <HI>viz.</HI> to make the concurrence &s;eeme the greater and more entire in the eyes of their &s;imple ones, write the one, when as the truth would onely beare the other.</P>
<P>8 Whereas they intitle their book, <HI>A Te&s;timony to our &s;olemne</HI>
<PB N="7" REF="5">
<HI>league and covenant,</HI> and pag. 28. acknowledge, that <HI>neither is this, nor any other Oath otherwi&s;e to be interpreted, than according to the com|mon, plain, and true Grammaticall &s;en&s;e of it,</HI> confident I am, that according to &s;uch an interpretation as this of the &s;aid <HI>Covenant,</HI> they have not done any thing at all in a regular and due pur&s;uance of it in this piece, but &s;everall things mo&s;t notoriou&s;ly and pal|pably again&s;t it, and with the violation and breach of it.</P>
<P>Fir&s;t, all they can with any tolerable colour pretend to be here done in pur&s;uance of their <HI>Covenant,</HI> may be recall'd to the&s;e two heads. 1. That which is pretended to be done in order to the extirpation of Errors, Here&s;ies, &amp;c. 2. Their pleading for Presbyterian government. Now (for the fir&s;t) that here is nothing done in any regular or due way for the extirpation of Errors, He|re&s;ies, &amp;c. is evident: For what is it they doe in order hereunto? To &s;crapple together a few &s;ayings, or pa&s;&s;ages out of &s;everall mens books here and there, without taking any notice, or giving any ac|count of their true &s;en&s;e and meaning in them; yea, and &s;ome of the&s;e as faire, cleare, obvious Truths, as ever them&s;elves delive|red any; yea &s;ometimes to fal&s;ifie their &s;ayings, by leaving out &s;ome materiall words in the bodies of them&punc; and onely to clamor and cry out upon them, and call them, <HI>horrid and prodigious opini|ons,</HI> (as pag. 23.) <HI>infamous and pernitious errors,</HI> (as pag. 5.) <HI>the very dregges and &s;pawn of tho&s;e old accur&s;ed here&s;ies,</HI> &amp;c. (pag. 4.) <HI>Anti|&s;cripturi&s;me, Popery, Arriani&s;me, Sociniani&s;me, Arminiani&s;me,</HI> &amp;c. (as pag. 33.) I &s;ay onely, to poure out floods of &s;uch reproachfull and foule language as this, upon mens &s;ayings or opinions, without &s;o much as levying one word of an argument again&s;t them to con|vince the A&s;&s;ertors or maintainers of them, or without an&s;wering &s;o much as any one rea&s;on or ground, upon which they build &s;uch a&s;&s;ertions, is a cour&s;e and practice, not onely irrelative altogether to <HI>the extirpation of Errors and Here&s;ies,</HI> but very pertinent &amp; proper for the further propagation and radication of them. For when men &s;hall &s;peak evill of that, as an <HI>Error,</HI> or <HI>Here&s;ie,</HI> again&s;t which they have nothing of moment, or which is &s;olid, to oppo&s;e, the A&s;&s;ertors may very rea&s;onably &s;uppo&s;e, that they &s;peak this evil of it, not out of judgment, as knowing it to be an error, but out of affection only, not being willing it &s;hould be owned for a Truth. In which ca&s;e they cannot lightly but be further confirmed in their error (if error it be) than before.</P>
<P><PB N="8" REF="6">Again 2^o. when men &s;hall rend or teare a parcell of words out of the body of a large and entire Di&s;cour&s;e, which may probably carry &s;ome face or appearance of an hard or un&s;ound &s;aying, which notwith&s;tanding by the Authors explication is reconciled, made fully and fairly con&s;i&s;tent with the Truth, without &s;o much as mentioning or intimating the Authors explication of him&s;elfe in the&s;e words, and then to in&s;ult and &s;tamp with the foot, and cry out, <HI>Error, Here&s;ie, Bla&s;phemy, Anti-&s;cripturi&s;me, Arminiani&s;me, and I know not what,</HI> will any man call this a way, method, or means, for <HI>the extirpation of Error and Here&s;ie?</HI> and not rather a direct cour&s;e to harden and &s;trengthen men in both?</P>
<P>3. When men for want of &s;uch &s;ayings, which are erroneous and hereticall indeed, in the writings of &s;uch men, whom their carnall intere&s;ts call upon them to expo&s;e, to the uttermo&s;t of their power, to the publick infamy and reproach of being counted <HI>Erroneous and Hereticall;</HI> &s;hall pitch upon &s;uch pa&s;&s;ages and &s;ayings for their pur|po&s;e, not which are ambiguous, or of a doubtfull interpretation, and &s;o capable of a &s;ini&s;ter or erroneous &s;en&s;e, as well as of a good, but which are pergnant and generally acknowledged truths, yea and fairly con&s;i&s;tent with their own principles; I referre to the judgements and con&s;ciences of all men, who lye not under the &s;ad judgement of &s;elfe-condemnation, whether there be any thing regular, or of any probable tendency in this, for <HI>the extirpation of Errors and Here&s;ies;</HI> and not rather much, which directly tends to the further radication of them. They acknowledge and <HI>profe&s;&s;e un|to the world,</HI> (pag. 28.) <HI>that they &s;till &s;tand as firmly engaged to the reall performance of their covenant with their uttermo&s;t endeavours, as at the fir&s;t taking of it.</HI> I appeale to their own con&s;ciences; let the&s;e judge, whether barely to cite a few mens &s;ayings, and &s;everall of the&s;e rationall, orthodox, and &s;ound (according to their Authors &s;en&s;e and explication) without &s;o much as &s;hewing or pointing, where, or in what part of the&s;e &s;ayings, the &s;uppo&s;ed error &s;hould lye, be the <HI>utmo&s;t of their endeavours</HI> for the extirpation <HI>of Errors and Here|&s;ies.</HI> If it be, then are they mo&s;t unworthy their places in the Mini|&s;tery: if it be not, then are they covenant-breakers by their owne confe&s;&s;ion. And whether the Authors of the <HI>Sub&s;cribed</HI> piece now under examination, have therein done any more, than what hath been now mentioned in order to the extirpation of <HI>errors &amp; here&s;ies,</HI>
<PB N="9" REF="6">
I am freely willing to make them&s;elves Judges.</P>
<P>The night is too farre &s;pent for them to think, that men even of ordinary judgement or con&s;ideration, will now mea&s;ure or judge of <HI>Error</HI> and Truth, onely by their Magi&s;teriall votes, or imperious deci&s;ions, either becau&s;e they are a multitude, or becau&s;e they lay claim to <HI>Mo&s;es Chaire,</HI> calling them&s;elves, <HI>the Mini&s;ters of Chri&s;t.</HI> Indeed when it was midnight, the gro&s;&s;e darkne&s;&s;e of Popi&s;h igno|rance and &s;uper&s;tition as yet &s;pread upon the face of the nation, it was enough for a <HI>Province</HI> of Prie&s;ts, or Clergy-men, gravely met together in the Name and Authority of their &s;acred Unction, to &s;tigmatize what opinions they plea&s;ed, for <HI>Errors and Here&s;ies,</HI> and &s;o to render them uncleane, and not lawfull to be received or be|leeved by their blinde Pro&s;elites. But the <HI>Day-&s;pring from on high</HI> hath now (ble&s;&s;ed be God) <HI>vi&s;ited</HI> this nation, and men have <HI>put away</HI> tho&s;e <HI>childi&s;h things</HI> from them, to beleeve as the Church (i. as the Clergy) beleeveth: to call <HI>Error,</HI> what&s;oever 52. Church-men, though in conjunction with three&s;core Church-livings, or more, &s;hall baptize by the name of <HI>Error:</HI> to build their Faith, and &s;oul-provi&s;ions for eternity, upon the &s;andy and &s;lippery founda|tions of the judgements (or affections rather) of &s;uch men, who have <HI>put the &s;tumbling-block of their iniquity,</HI> (I mean this pre&s;ent world, and &s;elf-intere&s;ts) <HI>before their faces.</HI> The&s;e things con&s;idered, evident it is, that the Architects of the building called, <HI>A Te&s;timony to the truth of Je&s;us Chri&s;t, &amp;c.</HI> have not laid &s;o much as one &s;tone aright in all this pile, for their purpo&s;e of <HI>extirpating Errors or Here&s;ies.</HI> Therefore, as to this point, they have done nothing at all in pur&s;uance of their Covenant, but &s;everal things (as hath been &s;hewed) to the violation of it. The Covenant bindes them to <HI>en|deavour the extirpation of Errors and Here&s;ies:</HI> and they have endea|voured, or at lea&s;t directly acted towards, the e&s;tabli&s;hment and further rooting of them.</P>
<P>Secondly, neither have they pur&s;ued their Covenant (according <HI>to the plain and true Grammaticall &s;en&s;e of it</HI>) in pleading as they doe for Presbyteriall government. For fir&s;t, it is the A&s;&s;ertion and Confe&s;&s;ion of that great <HI>Hyperaspi&s;tes</HI> of this government, Mr. <HI>Ed|wards,</HI> that the <HI>Covenant of the Kingdomes doth not tye us to the go|vernment of the Church of Scotland</HI> <NOTE N="a" PLACE="marg">Antap. pag. 259.</NOTE>. If not &s;o, hardly then to Presby|teriall Government. And &s;econdly, whether he had <HI>confe&s;&s;ed</HI> it
<PB N="10" REF="7">
or no, the truth it &s;elfe hereof had been never the further out of the way. For certain it is, that there is not &s;o much as any one &s;yllable, word, clau&s;e, or &s;entence in it, by which, <HI>according to the plain and true Grammaticall &s;en&s;e,</HI> it engageth any man to the contending for, or endeavouring of Presbytery. Presbyterian Government is but <HI>Apochrypha</HI> in re&s;pect of the Covenant. And though with Magi&s;te|riall confidence enough they conclude (but without premi&s;&s;es) pag. 24. <HI>that Presbyteriall government (truly &s;o called) by Presbyteries and Synods, is that Government which is mo&s;t agreeable to the minde of Je|&s;us Chri&s;t revealed in the Scripture,</HI> yet as if their con&s;ciences had not taken the expre&s;&s;ion well at their hands, by that time they come to page 34. they abate of their former reckoning halfe in halfe. For here, &s;peaking of the <HI>Government</HI> they had <HI>declared for, which</HI> (&s;ay they) <HI>we CONCEIVE to be mo&s;t agreeable to Scripture.</HI> But upon the&s;e termes, they that &s;hould <HI>declare</HI> for the <HI>Independent</HI> go|vernment <HI>conceiving it to be mo&s;t agreeable to the Scripture,</HI> &s;hould pur|&s;ue their engagement by the Covenant, every whit as much as they. Therefore in what&s;oever they &s;ay or plead in their <HI>Te&s;timony</HI> for Presbyterial government, they do nothing at all in any pur&s;uance of their <HI>Covenant, according to the plain and true Grammaticall &s;en&s;e of it,</HI> but only in pur&s;uance of &s;uch an interpretation or &s;en&s;e of it, which lying mo&s;t commodious for their honour, profit, and ea&s;e, hath by the mediation of their affections, prepared it &s;elfe a way into their judgements, and hath there obtained the preheminence above all others: it being very incident to men, to <HI>&s;uppo&s;e</HI> (as the Apo&s;tle ex|pre&s;&s;eth it) <HI>gain, godline&s;&s;e.</HI> <NOTE N="a" PLACE="marg">1 Tim, 6. 5.</NOTE> i. in all matters of que&s;tion and di&s;|pute, to judge that mo&s;t agreeable to the minde of <HI>Je&s;us Chri&s;t</HI> in the Scriptures, which is be&s;t con&s;i&s;ting with worldly ends. So that how&s;oever they flouri&s;h in the front of their book, as if they meant to give &s;uch an high and honorable <HI>Te&s;timony</HI> to their <HI>Solemne league and Covenant;</HI> and again in the reere, as if they had accordingly <HI>avouched that Covenant which they have &s;worn to God,</HI> <NOTE N="b" PLACE="marg">Pag. 34.</NOTE> in this piece; yet the cleare truth is, that their flouri&s;h, is all their fight; they have not &s;truck &s;o much as one &s;troke with their pen in any legiti|mate or direct pro&s;ecution of their engagement by it.</P>
<P>And though it had been no great work of &s;uper-erogation in ca&s;e they had done ten times more than now they have, of &s;uch a tendency and import, e&s;pecially upon &s;uch a goodly fronti&s;piece
<PB N="11" REF="7">
of pretence, being al&s;o numerous enough (if not many to &s;pare, and of &s;uper-abounding abilities for &s;uch a worke yet had they not violated this their <HI>Covenant,</HI> and that ten times over, yea and this in the mo&s;t notorious and &s;hamele&s;&s;e manner (in &s;tead of keep|ing it) they had con&s;ulted much better both for their credits and con&s;ciences, than now they have done. The truth is, they have made more breaches upon their Covenant in this little piece, than can readily be brought to account, or ranged into form. For how of|ten doe they di&s;&s;emble and prevaricate with their profe&s;&s;ions? And again, after all their &s;hamele&s;&s;e and mo&s;t notorious prevarications, and uncon&s;cionable dealings, how doe they in the clo&s;e <HI>wipe their mouthes</HI> (with you know who,) profe&s;&s;ing that <HI>all</HI> that <HI>they had done was in the integrity of their hearts to di&s;charge their dutie con&s;cientiou&s;ly, in appearing for God, his Truth, and cau&s;e of Religion.</HI> (p. 34.) But</P>
<P>1^o. Was it <HI>in the integrity of your hearis to di&s;charge your duty con|&s;cientiou&s;ly,</HI> that you charge him with <HI>errors again&s;t the divine authority of the Scriptures</HI> (as you doe page 5.) who you cannot but know hath bent him&s;elfe with the uttermo&s;t of his endeavoure for the vindication of their <HI>Divine Authority,</HI> yea and who you have rea&s;on to judge hath <HI>laboured</HI> in this argument, as much, if not more, and this with as much faithfulne&s;&s;e, as any of <HI>you all?</HI> How did not your hearts &s;mite yo in drawing up this bloody charge a|gain&s;t him, le&s;t that very book of his, which you had in your hands when you did it, and which you cite in your margine, &s;hould ri&s;e up in judgment again&s;t you in the great day, con&s;idering that your con&s;ciences could not but tell you, that he had dealt faithfully, throughly, and &s;incerely, in pleading the cau&s;e of <HI>the Divine Autho|rity of the Scriptures</HI> therein? Is this your <HI>reall Reformation,</HI> to cry out <HI>Midnight</HI> when the Sunne &s;hines in his might upon your faces?</P>
<P>2. Was it to <HI>di&s;charge your duty con&s;cientiou&s;ly,</HI> that you cite &s;ome of my words barely, &s;uppre&s;&s;ing (craftily) my &s;ence and explicati|on of them, being neer at hand, as you do twice (for failing in your wickedne&s;&s;e) <HI>pag.</HI> 5. of your booke? Or doe I not, plainly, cleerly, and di&s;tinctly enough, declare unto the world (in my Treati&s;e concerning <HI>the Divine Authority of the Scriptures</HI>) in what &s;ence I hold the Scriptures, whether <HI>Tran&s;lations, or Originalls, to be the word of God,</HI> and con&s;equently <HI>the foundation of Chri&s;tian Religion,</HI>
<PB N="12" REF="8">
and in what not? Let the 13^t^h and 15^t^h pages of my &s;aid Treati&s;e be look'd upon. Therefore for the&s;e men, to cite the&s;e words from my pen, <HI>Que&s;tionle&s;&s;e no writing what&s;oever, whether Tran&s;lation or O|riginalls, are the foundation of Chri&s;tian Religion,</HI> which cleerly relate in the pa&s;&s;age where they &s;tand, to a &s;ence a little before explained; without citing, or &s;o much as intimating tho&s;e other words of mine, wherein (in a true and orthodox &s;ence) I a&s;&s;ert them to <HI>be of Divine Authority, and none other but the word of God</HI> <NOTE N="a" PLACE="marg">Divine Au|thority of Ser. a&s;&s;erted, <HI>p. 13.</HI></NOTE> <HI>with more to this purpo&s;e</HI>) can it be by the mediation of any charity what|&s;oever conceived, to be any other <HI>appearing for God, his truth, and the cau&s;e of Religion,</HI> than theirs was, who <HI>appeared</HI> before <HI>Pilate</HI> to te&s;tifie again&s;t Chri&s;t, that hee &s;hould &s;ay, <HI>I am able to de&s;troy the Temple of God, and to build it in three dayes</HI><NOTE N="b" PLACE="marg">Mat. 26. 61.</NOTE>?</P>
<P>3. Was it <HI>in the integrity of your hearts, and to di&s;charge your duty con|&s;cienciou&s;ly,</HI> &amp;c. that you mu&s;t needs make it an <HI>Errour or Here&s;ie</HI> (as you doe, <HI>page</HI> 12.) to &s;ay, that <HI>it were a needle&s;&s;e thing for Sathan to blind the eyes of naturall men, le&s;t the light of the glorious Go&s;pell of Je&s;us Chri&s;t &s;hould &s;hine unto them, if they had not eyes to &s;ee, and to re|ceive this glorious light of the Go&s;pell, when it was declared unto them? Is this to appeare for God, or his truth,</HI> to <HI>appeare</HI> again&s;t evident rea|&s;on, yea common &s;ence it &s;elfe? Is there any need of charging a &s;tone, that it doe not &s;peake; or a deafe man, that he doe not hear; or a blind man, that he doe not &s;ee? Mu&s;t we needs &s;peake nothing but non-&s;ence, and incon&s;i&s;tencies, to be free from <HI>Errours and He|re&s;ies?</HI> Is this the <HI>Suprcma lex</HI> in the Republique of Presbyterie?</P>
<P>4. I be&s;eech you, Brethern, an&s;wer candidly, <HI>and in the integrity of your hearts,</HI> where, in what phra&s;e or clau&s;e, of the period in&s;ue|ing, lies the <HI>Errour,</HI> or <HI>Here&s;ie;</HI> for you charge it with one, or both, pag. 12. <HI>If God &s;hould not make men capable of believing, I meane, in|due men with &s;uch principles, abilities, or gifts, of rea&s;on, judgment, me|mory, under&s;tanding, by the diligens improvement whereof, they might come to be convinced of a willingne&s;&s;e or readine&s;&s;e in him to receive them into grace and favour, upon their Repentance and turning to him (upon which conviction, that Repentance and turning unto God, which we &s;peak of, follows) they which are condemned, would have their mouths again&s;t Gods proceedings with them thereunto, and furni&s;hed with an excu&s;e?</HI> The period (&s;etting the parenthe&s;is a&s;ide, which I &s;uppo&s;e is inno|cent) is but one plaine hypotheticall or connex propo&s;ition. Now
<PB N="13" REF="8">
though I confes that con&s;equences in &s;uch propo&s;itions may be weak and fal&s;e, as well as categoricall a&s;&s;ertions; yet among&s;t all <HI>the olde accur&s;ed Here&s;ies,</HI> &s;o <HI>long &s;ince condemned</HI> (as you &s;peake) and which you &s;ay are <HI>now raked out of their graves, and revived,</HI> I remember none that was ever put into any mans roll or <HI>catalogue</HI> of Here&s;ies, in an Hypotheticall forme. If your reading or memory will in|&s;truct me better, you &s;hall find me a Di&s;ciple tractable enough. But for the con&s;equence in the propo&s;ition rehear&s;ed, which you put downe in your Catalogue for an <HI>Errour or Here&s;ie,</HI> it is built upon this principle, or maxime: that a true plea of want of power for the performance of what is commanded, is an excu&s;e in the ca&s;e of non-performance. If this principle faile, the &s;aid con&s;equence is weake: but if &s;trong and pregnant, the con&s;equence is partaker with it in both. But however, doubtle&s;&s;e neither <HI>the integrity of your hearts,</HI> nor the goodne&s;&s;e of your con&s;ciences would have &s;uffered in the lea&s;t, though you had not compelld a poore plaine hypothe|ticall propo&s;ition, which never did, nor meant, either you, or any other man, the lea&s;t harme, to beare the <HI>cro&s;&s;e</HI> of being numbred a|mong&s;t <HI>Errours</HI> or <HI>Here&s;ies.</HI></P>
<P>5. I de&s;ire al&s;o &s;ome ingenious &s;hadow (at lea&s;t) of a rea&s;on from you, how it relates to the <HI>con&s;ciencious di&s;charge of your duty,</HI> to cite an whole page together (be&s;ides what you fraudulently leave out, as not &s;erving your turne; and what you cut off, by an &amp;c.) con&s;i|&s;ting of three or foure and thirty lines, under the name and notion of one and the &s;ame errour. Was it to repre&s;ent me to your Rea|der as a man of mon&s;trous and prodigious errours? one of which could not be expre&s;&s;ed or conteined in fewer words, than would fill an whole page in 4^o; nor this without the interpo&s;all of an <HI>et caetera,</HI> and a fal&s;e finger be&s;ides? Or was it to edifie the world in the know|ledg and con&s;ideration of your great zeale, and unwearied pains, to di&s;cover errours; &s;o that rather than one of the&s;e &s;hould e&s;cape you, you would undergoe the labour of tran&s;cribing whole pages together? Or was it for fear, in ca&s;e you had determinately pitch'd upon any one line or &s;entence, you might more ea&s;ily have mi&s;&s;ed the errour, and have beaten a bu&s;h, where the bird was not? Or was it in hope, that within &s;o large a circuit or compa&s;s of ground, your Reader po&s;&s;ibly might finde two or three errours, though your &s;elves could not well tell where to find any? But if you be un|willing
<PB N="14" REF="9">
to render unto mee a rea&s;on of this your extraordinary Quotation, give mee leave to render one unto you. I &s;uppo&s;e the Rea&s;on might well be, becau&s;e <HI>in that wherein you magnified your &s;elves, God had a minde to bee above you</HI> for the propagating of his Truth. For whereas you (it is like) meditated an unu&s;uall Citation to &s;hew the world a more than ordinary errour; God might &s;uffer you to take this compa&s;&s;e of matter, that &s;o that great and precious Truth of his, which you call errour, contained therein, might be pre&s;ented from your hand with &s;o much the more advantage to be di&s;cern'd, acknowledged, and received by men; yea by &s;uch men, who probably might never have had the opportunity to have &s;eene &s;o much of it, but by meanes of the booke.</P>
<Q><GAP DESC="foreign">.</Q>
<P>Doubtle&s;&s;e the pa&s;&s;age though injuriou&s;ly dealt with (as we &s;hall &s;hew pre&s;ently) and purloin'd of &s;ome of its &s;trength, towards the beginning, yet carries light in abundance in it for the conviction of any ingenuous and unprejudiced man, that what is a&s;&s;erted there|in, is truth.</P>
<P>6. Would not <HI>the integrity of your hearts to di&s;charge your duty con|&s;cientiou&s;ly,</HI> &s;uffer you to pa&s;&s;e by &s;imilitudes, compari&s;ons, and re|&s;emblances, but that the&s;e mu&s;t be crucified too for <HI>errours</HI> and <HI>here|&s;ies?</HI> Doubtle&s;&s;e never were parables or &s;imilitudes arre&s;ted, or at|tainted of errour or here&s;ie, untill now. A con&s;iderable part of that long errour we &s;pake of, cited by you in folio (p. 11.) con&s;i&s;ts of a &s;imilitude. When you make errors and here&s;ies of &s;imilitudes, you give us ju&s;t occa&s;ion to thinke, that you are not &s;o much troubled with &s;ome mens errours and here&s;ies, when you finde them, as you are with &s;eeking errours and here&s;ies in other men, untill you finde them. But they that will find knots in ru&s;hes, are nece&s;&s;itated to knit them them&s;elves. But I be&s;eech you, tell me &s;eriou&s;ly: is it matter of <HI>con&s;cience</HI> indeed with you, to puni&s;h the innocent with the guilty? If &s;o, I am not for your Lawes, nor Common-wealth. But</P>
<P>7. What &s;ay you to the mangling, maiming, and deforming the &s;ayings of your Brethren, when you cite them, by leaving out very emphaticall and materiall words, and clau&s;es; yea &s;uch Scrip|ture expre&s;&s;ions, as you found in them? Or doe you not in citing the pa&s;&s;age (lately pointed at) with which you are plea&s;ed to adorn your Catalogue of <HI>errours about naturall mans free will</HI> (p. 11.) after
<PB N="15" REF="9">
the&s;e words, <HI>(line 11.) in a way of ju&s;tice,</HI> leave out all this [<HI>and ac|cording to the Law, an eye for an eye, and a tooth for a tooth, this man having cut off the legs of another.</HI>] Were you afraid, that the pa&s;&s;age would not looke &s;o like an errour, as you would have it, if any line|ament of Scripture &s;hould be &s;een in the face of it? What you <HI>expre&s;&s;e</HI> in your <HI>Te&s;timony,</HI> you &s;ay, (p. 3.) <HI>that you expre&s;&s;e not with a bitter, but with a bleeding heart:</HI> but what you leave out, relating to this, and to other pa&s;&s;ages cited by you (of which notice hath been already taken) I feare you leave out, rather with a <HI>bitter,</HI> yea and bloody, than <HI>bleeding</HI> heart.</P>
<P>8. Doe you in <HI>the integrity of your heart,</HI> and cut of con&s;cience to <HI>appeare for God and his Truth,</HI> judg it an Errour, or Here&s;ie, to &s;ay, <HI>that if a Doctrine be a&s;&s;erted by</HI> Paul <HI>and</HI> Peter, <HI>it ought to &s;uffer no di&s;|paragement for being found among the Tenets of</HI> Arminius? For of this a&s;&s;ertion of mine you make an Errour (<HI>page</HI> 13.) unle&s;&s;e the words impri&s;on'd in a parenthe&s;is, which are the&s;e, [<HI>as mo&s;t a&s;&s;uredly it is</HI>] mu&s;t beare the blame. Doe you not want Errours and Here&s;ies to complete your catologue &amp; roll, when you are nece&s;&s;itated to mu|&s;ter and take in &s;uch as the&s;e? Are not mo&s;t of your own Doctrines <HI>found among&s;t the Tenets of</HI> Arminius? Some of you (I &s;uppo&s;e) can|not be ignorant, but that they are: but doe you therefore judge them <HI>Errours or Here&s;ies?</HI> yet</P>
<P>9. The <HI>te&s;timony</HI> now under conte&s;t, is in nothing more unlike, at lea&s;t more unworthy, <HI>the Mini&s;ters of the Province of London,</HI> than that importune, and mo&s;t unnaturall &s;traine in it, which pre&s;enteth &s;ayings and opinions, for Errours and Here&s;ies, which are fairely and fully con&s;i&s;tent with their owne principles and grounds. Here|of many in&s;tances might readily be produced, were not prolixity incon&s;i&s;tent with our pre&s;ent de&s;igne. Is not that of the Apo&s;tle, <HI>O|ther foundation can no man lay, than that which is laid, which is Je&s;us Chri&s;t,</HI> <NOTE N="a" PLACE="marg">1 Cor. 3. 11.</NOTE> one of their principles, and maine grounds? and yet (p. 5.) they make mee erroneous, for not granting another foundation be&s;ides <HI>Je&s;us Chri&s;t,</HI> viz. <HI>Tran&s;lations</HI> and <HI>Originalls:</HI> which not|with&s;tanding, <HI>&s;en&s;u &s;ano,</HI> I doe a&s;&s;ert al&s;o for foundations. Againe, is it not one of their owne Principles, that no act performed by man, can be the foundation of Chri&s;tian Religion? Yet <HI>pag.</HI> 5. they &s;tigmatize me as an erroneous per&s;on, for affirming the act of <HI>Belie|ving</HI> the <HI>Engli&s;h Scriptures to be the word of God,</HI> to <HI>be no foundation of</HI>
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<HI>Chri&s;tian Religion.</HI> Yet again: is not that of <HI>Paul, That was not fir&s;t, which is &s;pirituall, but that which is naturall;</HI> and <HI>then that which is &s;pirituall,</HI> <NOTE N="b" PLACE="marg">1 Cor. 15. 46.</NOTE> another of their principles? yet (<HI>pag.</HI> 14.) they repre|&s;ent it for an errour in me, to &s;ay; <HI>doubtle&s;&s;e men are naturall men, before they are &s;prirituall, and &s;upernaturall.</HI> Once more, is it not a ground and principle of their own; that men are but naturall men, till Faith comes and makes them &s;pirituall, or &s;upernaturall: yet they condemn it (<HI>pag.</HI> 14.) for an errour in me to affirme, that <HI>wee cannot be made &s;pirituall or &s;upernaturall, but by believing.</HI> Yet once more; Is it not one of their own principles, that God hath promi|&s;ed favour, acceptation, yea and &s;alvation it &s;elf, to tho&s;e, who &s;hall believe; yet they make mee a tran&s;gre&s;&s;or in point of errour, for &s;aying, that <HI>if it be po&s;&s;ible for naturall men to believe, then may they doe &s;uch things, whereunto God hath by way of promi&s;e annexed grace and acceptation.</HI> Yet once again: I &s;uppo&s;e it is a principle or &s;uppo&s;iti|on of theirs; that the Apo&s;tle all along the 11^t^h chapter of the E|pi&s;tle to the <HI>Hebrewes,</HI> &s;peakes of &s;uch a Faith, which is true and &s;a|ving: and yet (p. 15.) they make me an Erroneous offender, for &s;aying, that <HI>to believe, 1. that God is: 2. that he is the rewarder of tho&s;e who diligently &s;eeke him, is all the Faith or beliefe that the Apo|&s;tle makes &s;imply and ab&s;olutely nece&s;&s;ary to bring a man unto God. 1. into grace and favour with him. Caeter&aacute; de genere hoc ade&ograve; &s;unt multa, &amp;c.</HI></P>
<P>10. Certainly it cannot be <HI>out of the integrity of your hearts to di&s;charge your duty con&s;cienciou&s;ly, &amp;c.</HI> to di&s;&s;emble, connive at, and take no notice of, the very &s;elfe &s;ame opinions publi&s;hed, printed, countenanced, recommended, by men of your owne Intere&s;t and party, yea by &s;ome among&s;t your &s;elves, honouring &s;uch with the titles of Orthodox and &s;ound men notwith&s;tanding, for which you mo&s;t unworthily, and contra-con&s;cienciou&s;ly defame others, who doe not &s;yncretize with you, labouring in the very fire day af|ter day, in your preachings, in your printings, in your conver&s;ings, to render them the off-&s;courings and abhominations of men. Let all the pa&s;&s;ages and &s;ayings, which with all your double diligence, and the help of an evill eye, you have di&s;covered and found in all my writings, and pre&s;ented upon the Theatre of your <HI>te&s;timonie,</HI> as conteyning matter of <HI>error about naturall mans free will, and power to good &s;upernaturall,</HI> be drawn together, and the rigide&s;t extraction made of what&s;oever imagination it &s;elfe is able to imagine errone|ous
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in them; there will be found the very &s;ame &s;pirit and quinti&s;|cence of errour (if yet it were errour) cloathed too with vi&s;ibility enough, in that di&s;cour&s;e of Mr. <HI>John Ball,</HI> intituled, <HI>A treati&s;e of the Covenant of Grace,</HI> lately publi&s;hed by M^r <HI>Simeon A&s;h</HI> (one of the <HI>Sub|&s;cribers.</HI>) recommended to the Chri&s;tian Reader by three of them more, viz. <HI>Daniel Gawdry, Edmond Calamie, Anthony Burge&s;&s;e</HI> (be|&s;ides two more of the A&s;&s;embly.) The &s;aid Author, p. 44. of this Di&s;cour&s;e, writeth thus. <HI>No man is hindered from believing, through the difficultie, or unrea&s;onablene&s;&s;e of the command, or through his owne &s;imple infirmity, as being willing and de&s;irous to believe, but not able; which inability de&s;erves pitty: but his inability is of corruption and wilfulne&s;&s;e: he doth not believe, becau&s;e he will not: he is unable, becau&s;e hee doth not covet or de&s;ire, which is inexcu&s;able.</HI> Is there not every whit as much power, and freedome of will here attributed unto na|turall men, as can be wre&s;ted or wrung out of any, or all tho&s;e er|roneous pa&s;&s;ages of mine, (erroneou&s;ly &s;o called) which are cited in the Provinciall <HI>Te&s;timonie?</HI> Do I there &s;ay any whit more, or doth M^r <HI>Ball</HI> here &s;ay any whit le&s;&s;e, than that in ca&s;e naturall men were not wilfull, they have a &s;ufficiency of power to believe? And that it may not be pretended that this pa&s;&s;age fell from this Authors pen at unawares, or that the contents of it were not his &s;etled and be&s;t|re&s;olved judgment, you &s;hall find the very &s;ame things, and almo&s;t in the very &s;ame words, re-a&s;&s;erted by him, <HI>pag.</HI> 226. of the &s;ame Di&s;cour&s;e. Are tho&s;e opinions <HI>erroneous,</HI> or <HI>hereticall</HI> in <HI>Indepen|dents,</HI> which are <HI>orthodox</HI> and <HI>Canonicall</HI> in <HI>Presbyterians?</HI> Or if they be as erroneous in the latter, as the former, why is not <HI>I. B.</HI> brought upon the Stage, as well as <HI>I. G.</HI> in the habite and reproach of an Erroneous and Hereticall man? Yea and why doe not <HI>Simeon A&s;h</HI> for publi&s;hing, and <HI>Daniel Gawdry, Edmond Calamie,</HI> and <HI>Anthony Burge&s;&s;e,</HI> (together with <HI>Edward Reynolds,</HI> and <HI>Thomas Hill</HI>) for countenancing and recommending erroneous and hereticall opini|ons, bear their proportions al&s;o in the Cen&s;ure and &s;hame? Acce&s;&s;a|ries de&s;erve to &s;uffer, as well as principalls. It is &s;aid indeed of the <HI>Donati&s;ts,</HI> that <HI>they di&s;parag'd</HI> and <HI>condemned all other Chri&s;tians, but were indulgent in point of cen&s;ure, towards their owne</HI> <NOTE N="a" PLACE="marg">Donati&s;tae qui prae&s;e om|nes alios Chri|&s;tianos conde~|nabant, &s;e ve|ritate~ cen&s;urae in &s;uos relaxa|bant. <HI>P. Mart. Loc. p.</HI> 785.</NOTE>: and of <HI>Eu|nomius</HI> the Heretique, that <HI>he bare with all manner of wickedne&s;&s;e in his owne &s;eate</HI> <NOTE N="b" PLACE="marg">Eunomius &s;uis Sectatori|bus quodvis &s;celus indul|gebat.</NOTE> Are not the&s;e Sons of <HI>Presbytery</HI> to be found in the &s;ame condemnation? Is their love any whit more exten&s;ive, than
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only to cover the multitude of their owne &s;ins? or their zeale, than to cen&s;ure and puni&s;h the &s;ins of other men? Is this their <HI>faith|fulne&s;&s;e unto God,</HI> for which they &s;eeme affraid (<HI>page</HI> 34.) le&s;t the <HI>world</HI> &s;hould <HI>frowne upon them?</HI> Or is this the fruit and product of their glorious Profe&s;&s;ion (<HI>page</HI> 5.) that <HI>as Mini&s;ters of Chri&s;t, and Stewards of the my&s;teries of God, in zeale to Gods glory&mdash;from their very hearts and &s;oules, they utterly dete&s;t and abhorre all the errours, here&s;ies, and bla&s;phemies what&s;oever &s;warming among&s;t us in the&s;e times, how&s;oever minced, masked, and palliated, and by WHOMSOE|VEREMBRACED and CO&V;NTENANCED?</HI> Can the children of this Profe&s;&s;ion be ignorant, that there are among&s;t them&s;elves di&s;crepances in judgements, and contrarieties in opini|ons? Or doth not this plainly imply, that there is apprehen&s;ion of errour in the re&s;pective Di&s;&s;enters amon&s;t them? yea it is fa|mou&s;ly known, that &s;ome of the able&s;t and mo&s;t learned among&s;t them, differ from the greate&s;t part, if not from the generality, of his fellowes, in matter of opinion, and that about a &s;ubject of as high a nature, as any within the whole compa&s;&s;e of Chri&s;tian Religion. If then <HI>in zeale to Gods glory, they from their very hearts and &s;oules utterly dete&s;t and abhorre, all the errours, here&s;ies, and bla&s;phemies among&s;t us, by WHOMSOEVER embraced and countenanced,</HI> how commeth it to pa&s;&s;e, that they doe not declare with the &s;ame acrimonie of &s;pirit, and height of indignation, a|gain&s;t their owne errours (mutually &s;o believed) wherein they ri&s;e up, like Lions, again&s;t the <HI>&s;uppo&s;ed</HI> errours of other men? Bre|thren, give me leave to be &s;erious with you: I believe you are &s;trait|ned in your owne bowels, in compari&s;on of the enlargment which you have in mine, (though I feare, you believe nothing le&s;&s;e.) I hear of many complaints, and &s;ad regrets from you; as that the Mini|&s;ters, and the Mini&s;terie of Chri&s;t, are of later times, much de|&s;pi&s;ed: your Auditories, much depopulated: your re&s;pects with the people, brought well nigh to a mor&s;ell of bread. I be&s;eech you con&s;ider what I &s;hall &s;ay unto you: hath he that voluntarily puts his &s;inger in the fire, any cau&s;e to complain, that the fire burns him, and puts him to paine? Or he that &s;owes only tares in his field, to finde him&s;elfe agrieved, that the earth makes him not a returne in wheate? Or is it any wonder at all, if, when under a pretence of &s;o much <HI>zeale to Gods glory,</HI> &s;uch <HI>integrity of heart,</HI> &s;uch <HI>con&s;cienciou&s;|ne&s;&s;e
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of appearing for God, his Truth, &amp; cau&s;e hf Religion,</HI> &s;uch unpar|tiall <HI>dete&s;tation</HI> of <HI>all errours, here&s;ies, and bla&s;phemies among&s;t us, by</HI><NOTE PLACE="marg">I plead for no errour, truly &s;o called: nor for any per|&s;ons, worthy blame &amp; cen|&s;ure. Let ma|lefactors and thieves be crucified, but let not <HI>christ</HI> be crucified&punc; with them.</NOTE> <HI>whom&s;oever embraced and countenanced</HI> (with many &s;uch like glorious and glittering profe&s;&s;ions and prote&s;tations more, wherewith your <HI>Te&s;timonie</HI> is garni&s;hed) you do in the very face of all the&s;e profe&s;&s;i|ons, all things contary, &s;tigmatize the Truths of God, with the odi|ous and hatefull names, of <HI>infamous &amp; pernicious Errors &amp; Here&s;ies,</HI> &s;et your &s;elves to pull downe with both your hands the precious names and reputations of the faithfull &s;ervants of God, you Bre|thren, &amp; this without any cau&s;e at all given by them, report their &s;ayings by halves, leaving out their explications, on purpo&s;e to de|fame them, repre&s;ent &s;uch opinions &amp; a&s;&s;ertions as erroneous and hereticall in them, which you allow for orthodox &amp; &s;ound in your &s;elves, exa&s;perate and incen&s;e the &s;word of the Magi&s;trate again&s;t &s;uch as are <HI>peaceable in the Land,</HI> and wi&s;h you no harm; &s;oment di|vi&s;ions, multiply di&s;tractions, ob&s;truct the quiet compo&s;ure and &s;et|tlement of things in the land, recompencing no degree of all this unworthine&s;&s;e, with any proportionable or con&s;iderable good; Is it any marveil (I &s;ay) if, going thus to work, coupling &s;uch vile &amp; unworthy actions with &s;uch precious and &s;pecious profe&s;&s;ions, you &s;ink and fall in the hearts of men daily more and more? Know this for a certain, that the hearts and con&s;ciences of men will never be a|ble to <HI>ri&s;e up before</HI> you, <HI>&amp; call you Ble&s;&s;ed,</HI> unles they be holpen up by the hand of &s;ome vi&s;ible worth, and excellency in your wayes. Fol|lowing &s;howrs of uprightne&s;&s;e and &s;incerity from your hearts and hands together, will make your crownes of honour to flouri&s;h a|gaine upon your heads; which otherwi&s;e will certainly langui&s;h, fade, and die away. In the meane time (to return to our bu&s;ine&s;&s;e in hand) though I finde the <HI>be&s;t of</HI> you no better, than a <HI>bryar</HI> unto me, in pur&s;uing mee with the out&punc; cries of your pens for a man of I know not how many, nor of what, errours; yet are there foure men among&s;t your 52. who have appeared in this o&s;traci&s;me a|gain&s;t me, to their deeper &s;hame, and confu&s;ion of face, than others. For what? they who publi&s;h and print bookes of errours, they who countenance and recommend bookes of errours, to be read; can the&s;e men find in their hearts to <HI>lift up their heele</HI> again&s;t tho&s;e, who &s;hall receive them from their hand?</P>
<LG>
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<L>Delicti fies idem reprehen&s;or, &amp; Author?</L>
<L>At &s;celus hoc meriti pondus, &amp; in&s;tar, habet. <HI>i.</HI></L>
</LG>
<LG>
<L>What (man!) the Author, and rough Cen&s;or both</L>
<L>Of the &s;ame crime? the crime, if crime it be,</L>
<L>Which I committed have, yet merit doth</L>
<L>Prai&s;e, and approvement, not reproof, from thee.</L>
</LG>
<P>Mr. <HI>A&s;h,</HI> Mr. <HI>Candrey,</HI> Mr. <HI>Calamie,</HI> Mr. <HI>Burge&s;&s;e?</HI> How could the&s;e names of men anoynt Mr. <HI>John Ball</HI> with oyle, and &s;alt me withfire, onely for &s;peaking what he &s;peaketh, yea and what them|&s;elves &s;peak in him, or in that book of his, which they recommend unto me (among&s;t others) Let the Sun of <HI>Chri&s;tian</HI> ingenuity be a&s;hamed, and the Moon of humane candor be aba&s;hed. For (que|&s;tionle&s;&s;e) &s;uch a thing hath not been heard of, either among&s;t the &s;onnes of Nature, or of God, for many generations.</P>
<P>But for the opinions, or opinion rather; (for though the cita|tions be many, yet the error, if error if mu&s;t needs be, contained in in them all, is, for &s;ub&s;tance, but one) which this grand <HI>Sub&s;cripti|on</HI> voteth an <HI>Error</HI> in me <HI>about naturall mans free will, and power to good &s;upernaturall;</HI> I de&s;ire the whole Covent, or Colledge of the two and fifty, and all that dogmatize with them again&s;t the &s;aid opinion, to take knowledge, 1. That it is no new or &s;trange do|ctrine in the Reformed Churches: 2. That it was a doctrine taught and avouched by &s;ome of the Reformers them&s;elves; and tho&s;e not of the lea&s;t note, either for Learning or Religion. One in&s;tance in either &s;hall &s;uffice for the pre&s;ent.</P>
<P>For the former, that the Doctrine condemned for Error by the Error-makers of <HI>the Province of London,</HI> is the publickly-received doctrine of the reformed Churches within the Province of <HI>Orleance</HI><NOTE PLACE="marg">^a In quo nihil, quod Eccle&s;|arum no&s;traru~ orthodoxaru~ fidei <GAP DESC="illegible" EXTENT="1 letter">repug|net, repe<GAP DESC="illegible" EXTENT="1 letter">i|mus; e<GAP DESC="illegible" EXTENT="1 letter">que nomine dig num public&agrave; luce judicavi. mus.</NOTE> in <HI>France,</HI> appeares from &s;everall pa&s;&s;ages in a Treati&s;e of <HI>Paulus Te&s;tardus,</HI> Pa&s;tor of the reformed Church at <HI>Blois,</HI> entituled, <GAP DESC="foreign">, <HI>Sen Synop&s;is de natura &amp; gratia;</HI> the &s;aid pa&s;&s;ages being compared with the approbation of the book printed in the begin|ning of it: The tenor whereof imports, that the &s;aid book was ordered by a Synod of the reformed Churches in the &s;aid Province, to be peru&s;ed and read by two of the Mini&s;ters (there named) who give this te&s;timony of it upon their reading, that they find nothing
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in it repugnant to the doctrine of their Orthodox Churches, and in that re&s;pect they judge it worthy publication.</P>
<P>The &s;aid Author in the treati&s;e mentioned, having (p. 83, 84, 85. &amp;c. a&s;&s;erted and cleared three &s;everal wayes or means, whereby God calleth men unto communion in that covenant of grace, which he hath made with mankinde, the fir&s;t, by Providence; the &s;econd, by the Mini&s;tery of the Word; the third, by the effectuall workings of his Spirit. P. 91. he affirmeth, <HI>That in all the&s;e wayes or methods of calling men, God doth not onely &s;hew unto the &s;inner what his duty is to doe, but al&s;o exhibits and gives unto every man thus invited and called, power wherewith to perform it, and be &s;aved, if he will: in&s;omuch, that if he that is invited</HI> [or called] <HI>in the mo&s;t generall</HI> [&amp; lowe&s;t] <HI>way of invitation of all, be not &s;aved, he is altogether inexcu&s;eable before God.</HI> This the Apo&s;tle <HI>Paul</HI> teacheth expre&s;ly: <HI>That which may be known of God</HI> (&s;aith he) <HI>is manife&s;ted in them,</HI> or unto them (<HI>meaning the Gentiles) for God hath made it manife&s;t,</HI> &amp;c. <HI>that they might be without excu&s;e. But certainly, excu&s;eable they had been, if they had been willing, and</HI> onely <HI>wanted power</HI> <NOTE N="a" PLACE="marg">Q&ograve;d in om|nibus vocandi rationibus, de|us peccatori, quid debeat non modo o|&s;tendit, &s;ed &amp; omni invitato, vocato, det po&s;&s;e illud prae&s;tare, &amp; &s;al|vari, <GAP DESC="illegible" EXTENT="1 letter">i velit: a|deo ut &s;i non &s;alvaturis, qui generali&s;&s;im&acirc; tantu~ ratione invitatus e&s;t, fit pror&s;us inex|cu&s;abilis cora~ Deo. Id ex|pre&s;s&egrave;&punc; docet <HI>Paulus,</HI> <GAP DESC="foreign"> (in|quit) <GAP DESC="foreign"> manife&s;tu~&punc; fa|ctum e&s;t in ip|&s;is (gentibus &s;cilicet) Deus enim manife|&s;tu~ &s;ecit, &amp;c&punc; ut inexcu&s;abilis ip&s;i &s;int. At certe &s;i, et&s;i maxim&egrave; volu|i&s;&s;ent, non po|tui&s;&s;ent, <GAP DESC="illegible" EXTENT="1 letter">ui&s;&s;e~t excu&s;abiles. <HI>P. T<GAP DESC="illegible" EXTENT="1 letter">&s;t<GAP DESC="illegible" EXTENT="1 letter">r dus, Synop&s;is. The&s;i 121. p.</HI> 91.</NOTE> There is not an haires breadth of <HI>power to &s;uperuatur all good,</HI> more attributed by me unto <HI>naturall</HI> men, than is clearly, and above all controver&s;ie a&s;&s;erted in this pa&s;&s;age; which yet is avouched (as ye have heard) by two &s;ufficient witne&s;&s;es, and the&s;e of the approved order of Presbytery it &s;elf, to be the doctrine of the <HI>Orthodox Reformed Churches within the Province of Orleance</HI> in <HI>France.</HI> But whereas my <HI>London Sub&s;cribers</HI> tran&s;cribe &s;o many pa&s;|&s;ages of mine under their Title, or Head, of, <HI>Errors about naturall mans free-will,</HI> &amp;<HI>c.</HI> let all the&s;e pa&s;&s;ages be &s;ifted, from the fir&s;t to the la&s;t, by lines, words, &s;yllables, and letters, yet will there not be found the lea&s;t or lighte&s;t infinuation of any freene&s;&s;e of will in <HI>naturall men</HI> to any <HI>good that is &s;upernaturall:</HI> yea they that have been the mo&s;t con&s;tant and intelligent hearers of me in the cour&s;e of my Mini&s;tery, cannot but te&s;tifie on my behalfe, that I have &s;till upon all occa&s;ions, re&s;olved the condemnation and peri&s;hing of men in|to the mo&s;t mi&s;erable and &s;trange &s;ervility, bondage and thral|dome of the will to corruption and vanity: yea and have urg'd and pre&s;t the nece&s;&s;ity of the grace of God for turning the captivity of it, and &s;etting it at liberty. Therefore, O Province of <HI>London,</HI> &s;tudy thy Teachers, that thou may&s;t know what, and what not, to learn of them. It were ea&s;ie to draw forth many more pa&s;&s;ages out of the
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Treati&s;e &s;pecified, of the &s;ame import and in&s;piration with that which hath been produced; but this is &s;ufficient for the&s;e two ends and purpo&s;es;</P>
<P>1^o. To demon&s;trate, that the authority of a <HI>Province of Mini&s;ters,</HI> though all <HI>receiving the honour</HI> of Orthodox from <HI>one another,</HI> is yet a mi&s;erable &s;upport or &s;tay for the judgements or con&s;ciences of men, in matters of doctrine. That which is a&s;&s;erted for Ortho|dox and &s;ound by a <HI>Province</HI> of Mini&s;ters in <HI>France,</HI> is importunely cen&s;ured and condemned for an <HI>infamous horrid,</HI> and <HI>pernicious Error,</HI> or <HI>Here&s;ie,</HI> by a Province of the &s;ame profe&s;&s;ion in <HI>Eng|land.</HI></P>
<P>2^o. To &s;hew, with how good a con&s;cience the Sub&s;cribers joyntly affirme, (as they doe, page 3. that <HI>they finde, to the abundant &s;atisfaction of their judgement, and rejoycing of their &s;pirits, the confe&s;&s;i|on of faith humbly advi&s;ed by the A&s;&s;embly of Divines,</HI> &s;ingularly <HI>pi|ous, prudent, &s;ound, and agreeable to the Scriptures, and</HI> CON|FESSIONS OF OTHER CHURCHES. If it be <HI>a|greable</HI> with the <HI>Confe&s;&s;ion</HI> of tho&s;e Churches lately mentioned, they have as much, or more, need to confe&s;&s;e their fault, as their faith.</P>
<P>As to the &s;econd particular, wherein I affirmed, that that Do|ctrine which the&s;e men call <HI>infamous, pernitious, horrid Error and Here&s;ie,</HI> was al&s;o taught to the full extent and compa&s;&s;e of what I deliver in it, by &s;ome of the chiefe Reformers them&s;elves, it appears &s;ufficiently by this en&s;uing pa&s;&s;age from <HI>M. Bucer,</HI> who in his Enar|ration of the Epi&s;tle to the <HI>Romanes,</HI> chap. 2. ver&s;. 14. writeth thus: <NOTE N="a" PLACE="marg">Hic duo ob|&s;ervemus; De|um nullis un|quam &s;aeculis homines do|ctrina &s;alutis de&s;titui&s;&s;e: proinde, qui|cuuque un|quam perie|runt, &s;u&acirc; cul|p&acirc; perii&s;&s;e. Naturam ita perfundit &s;u&acirc; Iuce Deus, ut hi tantum &agrave; ju&s;titi&acirc; alieni maneant, qui eam ultr&ograve; &agrave; &s;e rejiciunt.</NOTE> <HI>Here let us ob&s;erve two things; that God in no age what&s;oever, left men de&s;titute of the doctrine of &s;alvation: Therefore whoever at any time peri&s;hed, peri&s;hed through their own default</HI> [or neglect.] <HI>For God &s;o bedeweth</HI> (or wa&s;heth) <HI>Nature with his light, that they only remaine &s;trangers unto righteou&s;ne&s;&s;e, who</HI> willingly, &amp; <HI>of their own accord ca&s;t it from them. There are at this day nations not a few, to whom the Go&s;pel of Chri&s;t is not &s;incerely preached: Others there are, who heare nothing of it. But if the&s;e did not voluntarily put from them&s;elves the de&s;ire of righte|ou&s;ne&s;&s;e, the Lord (que&s;tionle&s;&s;e) would &s;o animate them with his Spirit, that they &s;hould, or might, perform the things of the Law, commit them|&s;elves wholly to his</HI> (grace, or) <HI>goodne&s;&s;e, and doe unto their neighbours what they would that they &s;hould doe unto them. Hence it would come</HI>
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<HI>to pa&s;&s;e, that God would &s;ooner &s;end an Angel unto them, as</HI><NOTE PLACE="marg">Sunt &amp; hodi&egrave; Gentes non paucae, quibus Evangelium Chri&s;ti haud quaquam &s;ince|riter praedicatur: &s;unt quae de eo nihil prors&ugrave;s audiunt&punc; Hi autem &s;i non ultr&ograve; ju&s;titiae &s;tudium repudiarent, Domi|nus indubi&egrave; &s;piritu &s;uo &s;ic eos animaret, ut quae legis &s;unt prae&s;tarent, committe|rent &s;e totos ip&s;ius bonitati, proximis facerent quae cu|cupiunt fieri &s;ibi. Hinc fierer, ut Deus citius Angelum eis mitteret, uti fecit <HI>Cornelio,</HI> quam ut ignorare eos Chri&s;tu~ &s;uum pateretur. Sed dum im|pi&egrave; ingrati iniquitate &s;u&acirc; detinent revelatam jam ip&s;is veritatem, merentur, non &s;olum ut nihil praetere&agrave; boni Spiritus accipiant, &s;ed etiam ut dentur in &s;en&s;um re|probum, &amp;c. Alterum hic ob&s;ervandum e&s;t, ut ip&s;i quo|que huic operi legis, quod in &s;criptum e&s;t cordibus no|&s;tris, recto illi, ut divinit&ugrave;s impre&s;&s;o &s;en&s;ui, quo perpe|tu&ograve; vocamur ad &s;ancta &amp; hone&s;ta &s;tudia, revocamur &agrave; pravis, au&s;cultemus, cogita|tiones nos accu&s;antes, &amp; co~|&s;cientiam contr&agrave; nos te&s;tifi|cantem, exaudiamus.&mdash;Deum &s;an&egrave; ip&s;um rejicimus, cum &s;anctis huju&s;modi cogi|tationibus non ob&s;equi|mur.</NOTE> <HI>he did unto</HI> Cornelius, <HI>than &s;uffer them to remain igno|rant of his Chri&s;t. But whil&s;t through impious ingratitude, they detain his truth revealed unto them, in unrighteou&s;ne&s;&s;e, they doe not onely de&s;erve to have no more of the good Spirit given unto them, but even to be givenup to a reprobate &s;en&s;e, &amp;c. The other thing here to be ob&s;erved, is, that we our &s;elves al&s;o hearken unto the work or effect of the law, w</HI>^c^h <HI>is written in our hearts, that &s;ame right and divinely-impre&s;&s;ed &s;en&s;e of things within us, whereby we are continually called upon for holy and hone&s;t cour&s;es, and called back from tho&s;e that are di&s;hone&s;t, and that we narrowly li&s;ten unto and mind, tho&s;e thoughts which accu&s;e us, and our con&s;cience, when it wit|ne&s;&s;eth again&s;t us.&mdash;Verily, we reject God him&s;elf, when we do not yeeld obodeince to &s;uch holy cogitations as the&s;e.</HI> I appeale to the con&s;ciences of the <HI>Te&s;timony-Sub&s;cribers</HI> them&s;elves, whether this pa&s;&s;age be not much fuller and ranker of the &s;pirit of that opinion, which they reckon among&s;t the <HI>very dregges and &s;pawne of tho&s;e old accur&s;ed Here&s;ies,</HI> among&s;t <HI>noy&s;ome, infamous, horrid, and pernitious errors,</HI> than any, than all the pa&s;&s;ages they have raked together out of my writings. Yea if they plea&s;e, they may read more of the &s;ame Authors judge|ment upon the &s;ame point, and to the &s;ame purpo&s;e, in what hee comments upon ver&s;e 25. of the chapter; where (among&s;t other things) hee conceiveth, that <HI>Paul</HI> offered this to the con&s;ideration of the Jewes, that <HI>the Gentiles, even before Chri&s;t was revealed unto them, were partakers of true righteou&s;ne&s;&s;e</HI> <NOTE N="a" PLACE="marg">Sed ut &s;uperi&ugrave;s quoque o&s;tendimus, magis id ex in|&s;tituto Pauli &s;uit, ut objice|ret Judaeis, Gentes etiam ante revelatum eis Chri|&s;tum, verae ju&s;titiae fui&s;&s;e compotes.</NOTE>. which is a &s;aying ten degrees beyond the line of any of mine. And yet <HI>M. Bu|cer</HI> was never (to my knowledge) counted an <HI>Arminian</HI> by any, nor branded for an Heretick, or a man of a rot|ten judgement, by any, unle&s;&s;e it were by <HI>the Mini&s;ters of the Province</HI> of <HI>Babylon,</HI> who (as the &s;tory &s;aith) dig'd him out of his grave, and made a &s;acrifice by fire of his dead and buried corps unto the Genius of their bloody Religion. It were ea&s;ie to fill many pages with pa&s;&s;ages from other orthodox and Reformed Authors, as <HI>Me|lancthon, Mu&s;enlus,</HI> &amp;c. wherein they deliver many things fully con|&s;onant
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with what I have written, and the <HI>Sub&s;cribers</HI> branded with the broad &s;eale of their authority, for erroneous. But mi&s;erable is the condition of Truth, which mu&s;t not be &s;uffered to pa&s;&s;e by the warrant of its own <HI>light,</HI> without letters of recommendation from the <HI>darkne&s;&s;e</HI> of men. Nor were it any matter of much more labour or difficultie, to bring in antiquity it &s;elfe, and particularly tho&s;e very Authors who were the grea|te&s;t oppo&s;ers of <HI>Pelagius,</HI> and the then errors denomi|nated from him, as <HI>Hierome, Au&s;tin,</HI> and <HI>Pro&s;per</HI> by name, with their mouthes wide opened in approbati|on, and co-a&s;&s;ertion of the &s;ame things, for which I am arraigned at the Tribunal of <HI>Sinon</HI><NOTE N="a" PLACE="marg">The Ancient Records, (as I <GAP DESC="illegible" EXTENT="1 word"> informed) m<GAP DESC="illegible" EXTENT="1 letter">ntion it by the name, not of <HI>Sion,</HI> but <HI>Si|non</HI> Colledge. But they that have authority to make er|rors, may change names at plea&s;ure.</NOTE> <HI>Colledge,</HI> as an Here|ticke. <HI>It is Manichi&s;me</HI><NOTE PLACE="marg">Manichaeorum e&s;t, homi|num damnare naturam, &amp; liberum au&s;erre arbitrium. <HI>Adver&s;. Pelag. in proem.</HI></NOTE> (&s;aith <HI>Hierome) so condemne the na|ture of man, and to de&s;poyle it of Free-wil.</HI> (unle&s;&s;e any man can find better, or more proper <HI>Engli&s;h</HI> for, <HI>liberii arbitriu~.</HI> And el&s;where, <HI>thou bla&s;pheme&s;t in vain, continually buzzing it in the ears of the ignorant, that we condemn Free-wil: let him be c<GAP DESC="illegible" EXTENT="1 letter">demned, who condemneth it</HI> <NOTE N="c" PLACE="marg">Fru&s;tra bla&s;phemas, &amp; ignorantium auribus inge|ris, nos liberum arbitrium condemnare. Damnetur ille, qui damnat. <HI>Ad C<GAP DESC="illegible" EXTENT="1 letter">e&s;iphontem</HI></NOTE>&punc; Yet again in another place: <HI>We &s;o maintain Free-will, that we deny not the adjutory</HI> (of grace) <HI>to it in all things</HI> <NOTE N="d" PLACE="marg">Sic liberum &s;ervamus ar|bitrium, ut ei per &s;ingula ad|jutorium non negemus. <HI>Hic|ron. l. 1. Dial. adver&s;. Pelag.</HI></NOTE>. <HI>Augu&s;tine</HI> him&s;elf, the famous Antagoni&s;t of <HI>Pelagiani&s;me,</HI> maintains to the full what&s;oever is a&s;&s;erted by me, concerning the wil and power of man. <HI>If there be no grace of God</HI> (&s;aith he) <HI>how doth he &s;ave the world? If there be no Free-will, how doth he judg the world</HI> <NOTE N="e" PLACE="marg">Si non &s;it Dei gratia, quo|modo &s;alvat mundum? &amp; &s;i non e&s;t liberum arbitrium, quomodo judicat mundum? <HI>Aug. Epi&s;t.</HI> 46.</NOTE>? And again, <HI>The Catholick Faith, neither denies Free-will, either in re&s;pect of a bad life, or of a good: nor doth it attribute &s;o much to it, as if without the grace of God it could doe any thing, &amp;c.</HI> Yet again, <HI>The Pelagians conceit that they know &s;ome great matter, when they &s;ay, God would not command that which he knew could not be perfor|med by men. I wonder who knowes not th<GAP DESC="illegible" EXTENT="2+ letters"></HI> <NOTE N="f" PLACE="marg">Fides Catholica non libe|rum arbitrium negat, &s;ive in vitam malam, &s;ive in bonam: ne&abque; tantum ei tribuit, ut &s;i|ne grati&acirc; Dei valeat aliquid, &amp;c. <HI>Aug. Epi&s;t.</HI> 47.</NOTE>. It &s;eemes <HI>Au|&s;tin</HI> &s;uppo&s;ed no man ignorant of the truth of that, which the&s;e Sub&s;cribers per&s;ecute under the name of a <HI>pernitious error.</HI><NOTE PLACE="marg">Magnum aliquid Pelagia|giani &s;cire &s;e putant, quando dicunt, Non juberet Deus, quod &s;ciret non po&s;&s;e ab ho|mine fieri: quis hoc ne&s;cit. <HI>Aug. de Grat. &amp; lib. Arbitr. c.</HI> 16.</NOTE> The fame Author yet again, <HI>We exe|orate the bla&s;phemy of tho&s;e, who affirm, that God enjoy<GAP DESC="illegible" EXTENT="2+ letters"> any thing that is impo&s;&s;ible unto men, and that the commands of God cannot be ob&s;erved and kept by every man in particular, but onely by all men in common, or in generall</HI> <NOTE N="h" PLACE="marg">Execramur bla&s;phemiam eorum, qui dicunt impo&s;&s;i|bile aliquid homini &agrave; Deo e&s;&s;e praeceptum; &amp; mandata Dei non &agrave; &s;ingulis, &s;ed ab omnibus in communi po&s;&s;e &s;ervari. <HI>Idem.</HI></NOTE>. I<GAP DESC="illegible" EXTENT="1+ letters"> <HI>Au&s;tins</HI>
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verdict will pa&s;&s;e, the <HI>Sub&s;cribers</HI> are the <HI>Bla&s;phemers,</HI> not the Au|thor of <HI>the divine authority of the Scriptures a&s;&s;erted.</HI> Con&s;onant to the la&s;t recited &s;aying of <HI>Au&s;tine,</HI> is this of <HI>Ba&s;il</HI> the great, <HI>It is im|pious to &s;ay, that the precepts of the holy Gho&s;t are impo&s;&s;ible</HI> <NOTE N="i" PLACE="marg"><GAP DESC="foreign">.</NOTE>. So that e|vident it is, that the&s;e men confute <HI>Pelagiani&s;me</HI> by plain <HI>Mani|chei&s;me;</HI> nay, that which onely them&s;elves call <HI>Pelagiani&s;me.</HI> For it clearly appeares by the writings both of <HI>Hierome</HI> and <HI>Au&s;tin,</HI> that the que&s;tion between <HI>Pelagius</HI> and them, was not whether man hath freedome of will, either in re&s;pect of good or evill: for the&s;e Fathers con&s;tantly defend them&s;elves under the &s;hield of this a&s;&s;er|tion again&s;t <HI>Pelagius</HI> his charge. <NOTE N="b" PLACE="marg">Dicat <HI>Pelagi|us,</HI> per grati|am nos po&s;&s;e prae&s;tare le|gem Dei, &amp; pax e&s;t. <HI>Aug.</HI></NOTE> But whether men, notwith&s;tand|ing their freedome of will, did not &s;till &s;tand in need of <HI>Ajutorium gratiae,</HI> the auxiliary or adjutory of grace, both for the performance of, and per&s;everance in, what was good. But the&s;e men have ex|changed the Fathers <HI>adjutorium,</HI> into their own <HI>compul&s;orium.</HI> For me, I never denied, but alwayes have a&s;&s;erted the nece&s;&s;ity of grace by way of adjutory; onely the nece&s;&s;itation or compul&s;ion of grace, is no Article of my creed.</P>
<P>Reader, I had not troubled thee with &s;o much as any one of the&s;e quotations, but that it is the calamity of the&s;e times, to judge Truth and Error &s;till commen&s;urable with the votes of tho&s;e men, who having ingro&s;&s;ed the honour and repute of being ORTHO|DOX men unto them&s;elves, &s;quare the&s;e votes of theirs concerning Truth and Error, not by any principles of the cleere&s;t rea&s;on, nor yet by the Scriptures &s;oundly interpreted and under&s;tood, but only by <HI>the Traditions of the Elders,</HI> and by what they read in the writings of &s;uch men, whom they are plea&s;ed to take into part and fellow|&s;hip with them&s;elves in their owne glory, and vote, ORTHO|DOX.</P>
<P>But to leave this; there is yet one thing more in the <HI>Te&s;timony</HI> (&s;o called) <HI>to the Truth of Je&s;us Chri&s;t,</HI> &amp;c. which hath too much &s;ha|dow in it for the pen&s;ill of &s;uch exqui&s;ite Artificers, as <HI>the Mini&s;ters of the Province of London:</HI> and therefore, repre&s;ents it with much &s;u&s;pition of being a &s;purious and &s;uppo&s;itious piece, and not the genuine <GAP DESC="foreign">; of &s;uch ma&s;ters. For doth not this <HI>te&s;timonie</HI> once and againe (<HI>viz.</HI> p. 24. and 26.) commend the governement, whereunto the hearts of the Authors &s;eeme to be &s;o impotently lif|ted up, by the <HI>&s;ucce&s;&s;e</HI> wherewith it hath been crowned? Doubtle&s;&s;e
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the reall and true <HI>Mini&s;ters of the Province of London,</HI> having &s;uch a|bundant opportunity of conver&s;e with travellers from all parts, cannot but be full of the Truth of this Information, that there was more of the truth and power of Religion in <HI>England</HI> under <HI>the late Prelaticall Government,</HI> than in all the Reformed Churches be&s;ides. The be&s;t <HI>&s;ucce&s;&s;e,</HI> which they can with any colour of Truth entitle this Government unto, is but the &s;ucce&s;&s;e of the Gardiners &s;heers, which pro&s;per only to the keeping all even and &s;mooth in the pri|vet-hedge, by the &s;nipping off, and keeping under tho&s;e thriving twigs and branches, which otherwi&s;e would out-grow their fel|lows, and hinder uniformity.</P>
<P>La&s;tly, me thinkes there is too palpable a reflexion of prejudice and di&s;honour upon the Parliament in &s;everall pa&s;&s;ages and &s;trains of this piece, to i&s;&s;ue from between the feet of the &s;acred Conclave of <HI>Sion-Colledge;</HI> though wi&s;er men (I confe&s;&s;e) than my &s;elfe, re|&s;ent the affirmative &s;tronger in this, than the negative; conceiving an evill eye looking out of a faire face of words upon the Parlia|ment, to be no di&s;&s;enting character of the Genius of <HI>the Mini&s;ters</HI> (indeed) <HI>of the Province of London.</HI></P>
<P>To draw towards a conclu&s;ion; if any man &s;hall aske why I could not be content to &s;it downe by my charge, with the &s;ame pa|tience wherein others charged as well as I, po&s;&s;e&s;&s;e their &s;oules; no mans pen moving again&s;t his accu&s;ers, but mine? I an&s;wer.</P>
<P>1. I was loth, that either the &s;tones in the walls, or tiles upon the hou&s;es, &s;hould take the honour and comfort of this &s;ervice, out of my hand. <HI>If the&s;e &s;hould hold their peace</HI> (&s;aith Chri&s;t) <HI>the &s;tones would erie</HI> <NOTE N="a" PLACE="marg">Luk. 19. 4.</NOTE>. The honour of <HI>Chri&s;t</HI> mu&s;t be vindicated: and if the <HI>Jewes,</HI> who are a people, will not doe it, the Gentiles, who <HI>are no people</HI> <NOTE N="b" PLACE="marg">Rom. 10. 19.</NOTE>, &s;hall and will. If men indued with rea&s;on and under&s;tan|ding, &s;hall not appear in a&s;&s;erting the honour of God again&s;t tho&s;e, who &s;in with an high a hand again&s;t it, the inanimate and &s;encele&s;s creature will certainly ri&s;e up, and <HI>take away this Crowne</HI> from them.</P>
<P>2. The demand propo&s;ed, &s;uppo&s;eth that, which ought not to be &s;uppo&s;ed; <HI>viz.</HI> that my <HI>patience</HI> is not only exerci&s;ed, but over|come, by my Charge. The truth is, though <HI>I doe</HI> not <HI><GAP DESC="illegible" EXTENT="1 letter">it downe by it in patience,</HI> yet I ri&s;e up with it, and beare it upon my &s;houlder, with more than <HI>patience;</HI> even with joy and gladne&s;&s;e; as I &s;tand
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charged from Heaven to doe: <HI>My Brethren, count it all joy, when you fall into divers temptations</HI> <NOTE N="c" PLACE="marg">Iam. 1. 2.</NOTE>. I tru&s;t the tenour of my An&s;wer doth no wayes imply, that there is &s;o much as the <HI>lea&s;t haire of the head</HI> of my <HI>patience fallen to the ground.</HI></P>
<P>3. One part of the re&s;t, who are compelled to drink of the &s;ame Colledge cup with me, may po&s;&s;ibly either have rever&s;ed the errors here charged upon them, or otherwi&s;e be con&s;cious to them&s;elves of in&s;ufficiency to defend them. Another part of them, for ought I know, may ri&s;e up in their own defence, as I have done; yea, and po&s;&s;ibly may prevent me. But for tho&s;e A&s;&s;ertions of mine, which the&s;e Mini&s;ters have Baptized by the name of Errours, I neither know any rea&s;on why I &s;hould pro&s;cribe them, nor yet de&s;paire of &s;trength from God, &s;ufficient to maintain them again&s;t all contra|diction what&s;oever. But</P>
<P>4. (And la&s;tly) The chiefe motive which ingaged me to this un|dertaking, was, becau&s;e I looke upon my &s;elf as the chiefe, if not the only per&s;on, for who&s;e &s;ake the 52. hands were at this time drawn out of the bo&s;ome to &s;mite the re&s;t. When the <HI>Chiefe Prie&s;ts and El|ders,</HI> had with more than ordinary diligence and importunity wrought <HI>Pilate</HI> to &s;igne his warrant for the crucifying of <HI>Chri&s;t,</HI> be|cau&s;e matters de&s;erving death were not &s;o cleer again&s;t him, as they de&s;ired; they procured two thieves to <HI>be crucified WITH HIM,</HI> the <HI>one on his right hand, the other on his left</HI> <NOTE N="a" PLACE="marg">Mar. 15. 27</NOTE>, who in all likehood had not &s;uffered death, at lea&s;t at this time, but only to colour over the foule act of crucifying <HI>Chri&s;t,</HI> with the ju&s;tice of their execution (if yet this execution it &s;elfe were allowable by the Lawes of God) and to repre&s;ent the Lord Chri&s;t as a man only worthy &s;uch com|pany. In like manner, I have &s;ome rea&s;ons importuning me to con|ceiue, that this Court of A&s;&s;ize was called principally, if not only for my &s;ake: and that no <HI>Te&s;timony</HI> had been given at this time, ei|ther to the <HI>truth of Je&s;us Chri&s;t,</HI> nor again&s;t the <HI>Errours or Here&s;ies</HI> of other men, had not the two and fifty prudently judged it <HI>expedient</HI> that my Name &s;hould be bla&s;ted, and not the reputation of a whole <HI>Province</HI> of Mini&s;ters &s;uffer by the greenene&s;&s;e of it. The grounds of my beliefe in this point are,</P>
<P>1. The &s;ore wound given to their Cau&s;e by <HI>Hageoma&s;tix Di&s;play|ed,</HI> &amp;c. was never <HI>mollified with oyle,</HI> untill now. They never ea&s;ed them&s;elves of that &s;orrow, till this <HI>Congregatio magna</HI> being called
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to advice about the cure, pre&s;cribed this Recipe in order thereun|to; <HI>viz.</HI> that 4. or 5. innocent lines of this Treati&s;e &s;hould be cited to appear upon a Stage, purpo&s;ely built for errors and here&s;ies, and here receive the &s;hame due to innocencie and Truth. But in vain have they rub'd them&s;elves &amp; their &s;ore upon this <HI>Dictamnum</HI> <NOTE N="a" PLACE="marg"><HI>Dictamnus,</HI> or <HI>dictamnum,</HI> is an herbe (in Engli&s;h Dita|nie) having a property to draw out any thing fa&s;tned in the bodie; upon which wild bea&s;ts are &s;aid to rubbe them&s;elves, when they are hurt, or wou~|ded, for their ea&s;e and cure.</NOTE> the imflam|mation is never a whit allayed by it. Yea to this day&mdash;<HI>Haeret late|ri aethalis arundo;</HI> nor have the 52. hands of this Sub&s;cription, with all their ver&s;atile motions and endeavours, been able to wriggle, or wre&s;t it out.</P>
<P>2. I judg the greate&s;t part of the other <HI>Errours and Here&s;ies</HI> pro|duced upon this theatre, to be beneath their cognizance, by rea&s;on, partly of the &s;illine&s;&s;e, contemptiblene&s;&s;e, and irrationality of them; partly, of the ob&s;curity and incon&s;iderablene&s;&s;e of their Authors. I can hardly believe that &s;uch Eagles would have &s;toop'd to catch &s;uch flies, &s;uch <HI>dead flies,</HI> as the&s;e, but only to put into my <HI>oyntment,</HI> to cau&s;e that to <HI>ca&s;t forth a &s;tinking &s;avour.</HI></P>
<P>3. The &s;aid <HI>Te&s;timony</HI> produceth my <HI>Errors &amp; Here&s;ies</HI> (&s;o called) by whole pages, &amp; half pages, as if it were loth to leave any romth for other mens? Whereas my fellow-<HI>heretiques</HI> and <HI>Erratiques,</HI> are quickly di&s;patch'd; little being cited out of their books in compari|&s;on; I &s;uppo&s;e, le&s;t their errours &s;hould &s;eeme as great, as large, as dangerous, as mine.</P>
<P>4. Le&s;t I &s;hould &s;eem not to abound with errors above the rate and proportion of other Delinquents in this kind, they cite &s;ayings (almo&s;t) of all &s;orts out of my writings to make errours of, as Pa|renthe&s;es, &s;imilitudes, &s;uppo&s;itions, a&s;&s;ertions of a mo&s;t direct and cleer con&s;i&s;tency with their own principles, and what not?</P>
<P>5. This <HI>Te&s;timony to the Truth of Je&s;us Chri&s;t,</HI> made all the ha&s;t was po&s;&s;ible after the comming out of <HI>the Divine Authority of the Scriptures a&s;&s;erted,</HI> to bla&s;t the credit, and way-lay the acceptation of it with the generality of men. Whereas there are very few, if a|ny, of tho&s;e other writings, which are <HI>attainted</HI> of <HI>Errour</HI> and <HI>Here|&s;ie,</HI> with mine, but have been extant in Print &s;ome con&s;iderable time, yea &s;ome of them (to my knowledg) &s;everal years. But by the way; is it not very in-harmonious, that the&s;e great Profe&s;&s;ors of enmity and abhorrency again&s;t <HI>Errors and Here&s;ies,</HI> &s;hould per&s;ecute the <HI>A&s;|&s;ertion of the Divine Authority of the Scriptures?</HI></P>
<P>The&s;e, with &s;ome other con&s;iderations of like nature with them,
<PB N="29" REF="18">
render the jealou&s;ie very opportune and &s;trong, that my &s;elfe only was the &s;tanding mark, at which the arrow of the <HI>Te&s;timonie</HI> was &s;hot; and that the re&s;t were made to &s;tand by only to give aime. They are brought in to partake of my condemnation; that &s;o I might partake with them in their guilt and &s;hame; or at lea&s;t with &s;uch of them, who being guilty, de&s;erve &s;hame.</P>
<P>To conclude: whereas the <HI>Sub&s;cribers,</HI> with many others of the &s;ame intere&s;t, are &s;till <HI>in&s;tant</HI> upon all occa&s;ions, <HI>in &s;ea&s;on, and out of &s;ea&s;on,</HI> to declaim again&s;t me, as <HI>a friend to Publicans and &s;inners</HI> (I mean, to <HI>Errors avd Here&s;ies</HI>) and cry out that I de&s;ire &amp; plead for a toleration of them all; I here &s;olemnly profe&s;s, in the &s;ight of God, Angels, and men, that whoever they are, that beare the Errors and wicked opinions of the times, as a burthen of &s;orrow upon their hearts and &s;ouls, I bear my &s;hare and part with them. Nor do I be|lieve that any of them all, who &s;eek to render me the hatred of men, by the imputation of &s;uch a delinquency, have run, either fa&s;ter, or further, in the way of God, for the pulling up tho&s;e noy&s;ome weeds out of the fields of Chri&s;t among&s;t us, then I have done. I have pro|fe&s;&s;edly ingaged my &s;elf in the publike court of my Mini&s;try again&s;t 4. of tho&s;e Errors (and am at this day in full pro&s;ecution of this my ingagement) which are generally look'd upon as the mo&s;t predomi|nant among&s;t us, and unto which, all others what&s;oever, may (I conceive) ea&s;ily be reduced; <HI>Antinomiani&s;me, Anabapti&s;me, Anti-Scripturi&s;me, Queri&s;me,</HI> or Seeking; unto which I might adde a fifth al&s;o, called <HI>Manichei&s;me:</HI> which, had it not the countenance, which the other 4. want, would &s;oon be found to be of as &s;ad and dange|rous a con&s;equence to Religion, as they. I am <HI>a foole to boa&s;t my &s;elf:</HI> but wi&s;e men <HI>bave compelled me:</HI> and wi&s;e men (I hope) will par|don me. I have again &amp; again in &s;everall of my writings, declared my &s;en&s;e and judgment to be, that <HI>no Error what&s;oever ought to be to|lerated;</HI> but that every Errour &s;ufficiently detected, and evicted, ought to be proceeded again&s;t, in &s;uch a method and way, and up|on &s;uch terms, which are ju&s;tifiable by the word of God, or by &s;uch principles of equity and good con&s;cience, that are found in prudent, di&s;ingaged, and con&s;ciencious men. The height of my in|terpo&s;als in this kind, hath been this; 1. That men be very cauti|ous and warie, le&s;t intending only to crucifie theeves, they crucifie <HI>Chri&s;t</HI> al&s;o. 2. That they do not make thieves of all tho&s;e, who through infirmitie or mi&s;take in judgement only, declare them&s;elves to be men.</P>
<TRAILER>FINIS.</TRAILER>
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<DIV1 TYPE="errata">
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<HEAD>Errata.</HEAD>
<P>PAge 6. l. 34. dele, to. p. 11. l. 22. for yo, r. you. p. 12. l. 35. after, mouths, r. open. p. 13. l. for con&s;equence, r. con&s;equences, p. 17. l. 1. for quintiffence, r. quinte&s;&s;ence. p. 21. in the margiu, for inexcu&s;abilis, (in &s;ome copies) r. inexcu&s;a|biles.</P>
</DIV1>
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</TEXT>
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