Lexington,
Ky., March, 1880.
ELDER G. BEEBE & SON – DEAR BRETHREN: - For more than sixty years I have esteemed the Bible as among the unappreciable blessings that our God has bestowed upon his church, containing everything needful for us to know, believe and do in his service; but what solid comfort or instruction could it afford us in the absence of that other inestimable blessing, the holy interpreter, of whom it is said, “He shall receive of mine, and shall shew it unto you?”
Lexington, Ky., Nov.24, 1874.
MY DEARLY BELOVED BROTHER BEEBE: - A short time since I received a letter from a brother in a distant state, asking me to write for publication in the “Signs,” my views on the call to the gospel ministry. I can only give the exercises of my own mind on this important subject.
This pamphlet is an anonymous, blistering rebuttal to Presbyterian polemicist Thomas Edwards, best known for his Gangraena series attacking Independents, Baptists, and other sectaries during the English Civil War.
1. Tone and Purpose
Written in a satirical, caustic style, the letter ridicules Edwards as a slanderer, hypocrite, and enemy of gospel liberty.
The author portrays him as a self-appointed “Scavenger General” of Christendom, gathering filth to hurl at dissenters.
Its purpose is both to defend maligned brethren (likely Baptists/Independents) and to expose Edwards’ methods as dishonest, malicious, and spiritually bankrupt.
2. Main Charges Against Edwards
Religious regression – Accused of leading Protestants back into “Babylonish captivity” under the pretense of divine right.
Persecution – Allegedly thirsts for imprisonment, fines, and the blood of saints rather than gospel persuasion.
Moral hypocrisy – Ignores scandalous sins among his own party while attacking others for doctrinal differences.
False testimony – Uses lies, gossip, and misrepresentation to discredit opponents (citing specific incidents he distorted).
Carnal methods – Relies on magistrates, coercion, and “carnal artillery” rather than spiritual weapons (Word, Spirit, faith).
Clerical self-interest – Protects ministerial privilege and income while neglecting true pastoral work.
3. Theological Counterpoints
True gospel advance is by spiritual means, not civil compulsion (2 Cor. 10:4–5).
The church’s foundation is secure despite apostasy; persecution cannot overthrow God’s elect.
The “mystery of iniquity” resides in clerical domination inherited from Antichrist, not in liberty-loving congregations.
4. Satirical Elements
Extended metaphors (Egyptian bondage, Nebuchadnezzar’s idol, Adonibezek’s thumbs and toes).
Mock account-book tallying the “distribution” of Edwards’ Gangraena—many copies unsold, spoiled, or given away.
Feigned advice to rally foreign allies (Dutch, Munsterites) in his “holy war” against sectaries.
5. Conclusion
The writer leaves Edwards to God’s rebuke, urging him—if possible—to repent of his “gangrened state” (Heb. 6:4–6). The enclosed note to a gentlewoman frames the letter as a defense of wrongly accused saints, confident that God will vindicate them in due time.
This is both a theological defense of religious toleration and a masterclass in 17th-century polemical wit.
EVEN I, AM HE THAT BLOTTETH OUT THY TRANSGRESSIONS, FOR MINE OWN SAKE, AND WILL NOT REMEMBER THY SINS.
FOR I BEAR THEM RECORD THAT THEY HAVE A ZEAL OF GOD, BUT NOT ACCORDING TO KNOWLEDGE: FOR THEY BEING IGNORANT OF GOD'S RIGHTEOUSNESS, AND GOING ABOUT TO ESTABLISH THEIR OWN RIGHTEOUSNESS, HAVE N O T S U B M I T T E D T H E M S E L V E S T O T H E RIGHTEOUSNESS OF GOD: FOR CHRIST IS THE END OF THE LAW FOR RIGHTEOUSNESS, TO EVERY ONE THAT BELIEVETH.
F O R T H E Y B E I N G I G N O R A N T O F G O D ' S
RIGHTEOUSNESS, AND GOING
ABOUT TO ESTABLISH THEIR OWN RIGHTEOUSNESS, HAVE N O T S U B M I T T E D T H E M S E L V E S T O T H E RIGHTEOUSNESS OF GOD.
PROVIDENT and well-wishing pilots, observing the rocks on which many ignorant and heedless passengers have split and sunk, and where they themselves have escaped but narrowly, use to set up sea- marks as cautions or warnings to such as shall come after, that by other men's harms they may learn to be wary. It is the apostle's very practice in this place; in the former part of this epistle; and especially in chap. ix. he mightily contends for the free grace of God unto peace, life, and salvation, without works: "The children being yet unborn, having done neither good nor evil, but that the purpose of God might stand according to election, not of works, but of grace; it was said, Jacob have I loved, Esau have I hated: he will have mercy on whom he will have mercy, and whom he will he hardens:" I say, this is the main doctrine that he preacheth, from the beginning of the epistle, to the closure of chap ix.
IF THE SON THEREFORE SHALL MAKE YOU FREE, YE SHALL BE FREE INDEED.
Our Saviour here gives a hint to his apostles, that they should not look to fare better than their master. He speaks of hard usage in the world; for he came into it to fulfil a gracious and glorious ministry, bringing from the bosom of his Father the great and unsearchable love the Father had from everlasting in his thoughts towards his own dear ones; and so he takes all opportunities and advantages to publish the glad tidings of salvation to the sons of men; yet met he with much opposition. But although Christ knew full well that there were many cavillers laid snares to trap him in his words, and that they frequented the common assemblies where he preached, to catch something from him, whereby they might have a colour at least to upbraid him, and bring him into danger; I say, although Christ knew there were in all such assemblies some Scribes and Pharisees, and such like, yet for all this, when opportunity offered, he was graciously pleased to use much freedom of speech to them; and though some were carping and cavilling at his words and his person, yet some there were to whom the glad tidings of salvation did belong, who by his ministry received them, and so were comforted. It seems it fell out thus with Christ, in the two former chapters, and this out of which I have taken my text; for in these he was graciously pleased to hold forth the light of the glad tidings of salvation, wherein he used, as I said before, much freedom and boldness of speech, which occasioned the adversaries of the gospel to vent their poison, and spit the venom of their malice against him. He could no sooner speak a word of grace, but presently they were upon the back of him.
The next thing to consider is what kind of way Christ is to the Father. First, as you have heard already, he is a free way; there is not a bar set up against any person in the world, the way is open: it is a foul delusion of Satan in the heart of any man whatsoever, to say, Christ doth not belong to me; I would fain have Christ, but I may not close with him; let this consideration be never so plausible, it is a false consideration; for there is no bar in the world, if there be but a heart to step into him. Suppose a man has a mind to step into the king's highway, which is the subject's privilege. In that case, no man can say to him, You trespass in so doing: it is made to be common. for all: so is Christ a common way to all sorts (1 Cor. vi. 11. Acts vi. 14.) of persons whatsoever, to whom there is a heart given to step into him.
