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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	know_v	name_n	write_v	5,306	5	5.6704	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85404	Neophytopresbyteros, or, The yongling elder, or, novice-presbyter. Compiled more especially for the Christian instruction and reducement of William Jenkin, a young presbyter, lately gone astray like a lost sheep from the wayes of modesty, conscience and truth. And may indifferently serve for the better regulation of the ill governed Society of Sion Colledge. Occasioned by a late importune pamphlet, published in the name of the said William Jenkin, intituled Allotrioepiskopos; the said pamphlet containing very little in it, but what is chiefly reducible to one, or both, of those two unhappy predicaments of youth, ignorance, & arrogance. Clearly demonstrated by I.G. a servant of God and men in the glorious Gospel of Jesus Christ. Wherein also the two great questions, the one, concerning the foundation of Christian religion: the other, concerning the power of the naturall man to good supernaturall, are succinctly, yet satisfactorily discussed. With a brief answer in the close, to the frivolous exceptions made by C B. against Sion Colledge visited, in a late trifling pamphlet, called, Sion Colledge what it is, &c.	Goodwin, John, 1594?-1665.	1648 (1648)	Wing G1183; Thomason E447_27	141,216	147

can exceed the Foundation in strength or continuance Therefore if the Church of God which is built upon the foundation of Religion bee unperishable and which cannot be prevailed against to ruine or destruction which the Scripture every where asserteth most certain it is that the foundation on which it is built is unperishable also If the foundation of Mr. Jenkins Religion be his Bible then is his Religion no such treasure but that theeves may break through and steal it from him For how should it continue or stand the foundation of it being gone Or in case his Bible should be casually burnt with fire the foundation of his Religion and consequently his Religion it selfe should be consumed Diogenes hearing that Plato had given this definition or description of a man Animal bipes implume that he was a living creature with two feet without feathers gets a Cock and pulls off all his feathers whilst he was alive and throwes him in amongst some of Platoes Scholars Ecce hominem Platonicum wishing them to behold their Master Plato his Man If some such odd-conceited fellow as Diogenes should use meanes to get Mr. Jenkin his Bible and having defaced rent and torn it should come and cast it into the midst of his Auditors with this Elogie Ecce fundamentum religionis Jenkinianae Behold the goodly foundation of the religion of your Master Jenkin it might prove a more effectuall conviction unto him of his folly than seven demonstrative reasons administred by a more sober man Thirdly If any booke or bookes whatsoever either that which is called the Scripture or any other be the true and proper foundation of religion then may religion be truly and properly said to have been founded by men But Religion cannot truly and properly be sayd to have been founded by men but by God Ergo. If Mr. Jenkin will deny the Assumption at the perill both of his conscience and reputation be it The consequence in the Proposition is evident For as the Apostle saith concerning houses that every house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is built by some man as our Translators render it So is it as true concerning bookes that every book now extant in the world every Bible in what language soever whether printed or transcribed whether consisting of paper parchment or other like materiall was built and form'd and made into a book by men There is no point letter syllable or word in any of them but is the workmanship of some mans hand or other If Mr. Jenkin hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bible that fell out of heaven written or printed without hands he is defired to produce it for the accommodation of the world Yet he must know that though he could produce such a Bible or copie of the Scriptures as this it would not follow that this book must needs be the foundation of Religion inasmuch as Religion might take place be professed and practised in truth and power by men where this book never came nor was heard of Fourthly Sect. 43. If those Tables of stone wherein the Law was written by the Finger of God himselfe a Exo. 24. 12. 32 16. were not the foundation of this law nor of the obedience exhibited unto it then neither is any Bible or Book whatsoever the foundation of Religion But the Tables of stone written immediatly by God himselfe were not the foundation of the Law written therein nor of the obedience exhibited unto it Ergo. This latter proposition is evident because these Tables of stone were broken in pieces by Moses soon after b Exod. 32. 19 and yet the law stood firme and obedience hath been given unto it untill this day The Consequence in the Major cannot reasonably be doubted or denied For doubtlesse there is as much if not much more reason to judge those two Tables w ch are said to have bin the work of God the writing in them the writing of God graven upon the Tables c Exod. 32. 16 to have been the foundation of the Law written in them and of the obedience either due or exhibited unto it as there is to judge any book whatsoever either written or printed by the hands of men to be the foundation of that Religion the grounds and principles whereof are declared in it and no more but declared especially confidering that this Declaration hath as hath been said been formerly made by God without any such book and might be made again by him if he pleased yea and doubtlesse would be made if there were any just occasion or necessity for it Fifthly Sect. 44 If any booke or bookes whatsoever Bible or other be the true and proper foundation of Religion then is not the true and proper foundation of religion necessarily uniform and consistent in all things with it selfe The reason of this Proposition is because it is very possible that either through negligence ignorance want of memory or the like in Scribes and Correctors of the Presse some such error may be found in every copie of the Scriptures now extant in the world which will render this copie contradictious to it selfe yea it is possible that many such errors as this may be found in the best and truest copies that are I now assume But the true and proper foundation of religion is necessarily uniform and consistent in all things with it selfe Ergo. If this Proposition be obnoxious the true and proper foundation of Religion must be divided in and against it selfe and how then according to our Saviours own Maxime and Rule Matth. 12. 25. can either it or the Religion built upon it stand Sixthly Sect. 45. If any booke or bookes Bible or other bee the true and proper foundation of Religion Then is the foundation of Religion somewhat that is visible and exposed to the outward senses of man This needs no proof unlesse Mr. Jenkin will deny that Bibles or the Scriptures are legible and may be seen But certain it is That the true and proper foundation of Religion is not any thing that is visible or exposed to the outward senses of men but somewhat that is spirituall and apprehensible onely by the mind and understanding of men Ergo. The reason of this proposition is if the proper foundation of Religion be the object of the outward sense then is there nothing necessary to be beleeved by any man to make him truly religious but what either he sees with his eyes handles with his hand or the like For he that beleeves or builds upon the true and proper foundation of Religion questionlesse is truly religious But men are not made truly religious by beleeving onely what they see with their outward sense of seeing otherwise every man or woman that did but look into a Bible and see such and such words and sentences written or printed there and beleeved accordingly that these words and sentences were here written or printed must needs hereby become truly religious Certainly if men may

lived not long since in Colemanstreet and who being demanded as I am credibly informed by the Collectors of the Assessments for the Army a small summe which he was assessed upon that account taking up a Bible in his hand wish'd the Devill take him if ever he paid it and yet very honestly paid it a while after I will not over-confidently assevere this D. D. I speake of to be that C. B. whom I am to speak with because C. B. may dissemble and whereas they pretend to be the proemiall or initiall letters of a mans Christian name Sir-name they may prove the Epilogicall or finall letters of them yea or letters of some middle place Nay who knows but that possibly they may be letters borrowed to serve a turn and to deceive by inticing a man to challenge such or such a person by name for the Author of the book because they agree to his name when as he in the mean time lies upon the catch in ambush to fall foule upon him that shall so challenge him without sufficient proofe Therefore bee this C. B. who hee will I shall neither nominate him nor any other man upon so slight a foundation as two letters affoord Notwithstanding I cannot easily disengage my thoughts from running upon the same D. D. Sect. 120. I spake of they wil do what I can secretly challenge him for the Author of the piece the consideration of many circumstances animating them hereunto First that fell and fiery Spirit that beats up and down in the veins of it resembles the man 2. The authors symbolizing with their principles who as the Apostle saith glory in their shame in his accounting it his honour to be a member of Sion Colledge a Title page strengthens the conjecture 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the stile dialect of the piece bewrayeth him 4 To plow with clandestine heifers together w th underhand practises to know what he should not know are known practises of his 5. That encyclopaedicall knowledge of the state of Sion Colledge and of all things relating to it from the Cedar in the Lebanon thereof even to the byssop that springs out of the walls thereof which magnifies it selfe in the piece is I conceive the appropriate character of the man 6. The notion of Bishop and Chancellor working in his fancy who is the Author of the piece strongly tempteth me to a belief that the said D. D. is the man who in his book of zeale when he wrought at the fire spake many an hot and affectionate word for Episcopacy But yet this constellation is made onely of such starres quae tantum inclinant non necessitant which onely incline but doe not necessitate Therefore since the humour of the man is to speak his name in a parable but his mind plainly let us leave his parable to his own explication and weigh what it is which he speaks more plainly In his Title page hee talkes of two fell and fiery Satyrs Sect. 121. the one called Sion Colledge visited the other the Pulpit Incendiary from the slanderous defamations whereof he promiseth a Vindication of the Society of Sion Colledge To vindicate the Society he speakes of from the slanderous defamations of the two Treatises he nameth is no service at all to this Society no more than it would be in a Chirurgian to heale a man of such wounds which he never received As for one of the Treatises Sion Colledge visited certain I am there is no slanderous defamation in it of that Society nor doe I remember any such miscarriage in the other If C. B. desired to deserve honorably of his Society he should have undertaken and quitted himselfe accordingly a Vindication of the members thereof from those crimes and unworthy deportments which with evidence and manifestnesse of truth the said two writings lay to their charge But in this case that of the Poet excuseth him in part Non est in Medico semper relevetur ut aeger Interd●m d●cta a plus valet arte malum i. The Doctor cannot alwayes help the ill The sicknesse sometimes is beyond his skill All the slanderous defamations which C. B. findes in the two Pamphlets he speakes of are nothing else but either his own cleare mistakes or else the capcious constructions which he makes of some of their expressions When they charge Sion Colledge with such and such unchristian misdemeanours and crimes C. B. avoucheth with importune confidence the innocencie of the walls and edifices of Sion Colledge and tels us a long story of the conversion of a large and ancient house in Alphage Parish into a Colledge and of the commendable intentions of the Founder of this Colledge with many such good morrowes which are altogether irrelative to the matters objected by the Authours of his two Satyrs Goodman he learnedly pleads the cause of the b●na terra of Sion Colledge but it is the malagens of this colledge that is accused We charge the children and he tells us that upon his knowledge he can acquit the mother His carriage in this kinde Fortasse cupressum scis simulare quid hoc si fractis enatet exspe● navibus aere dato qui pingitur Horat. Art remembreth me of a story in Horace concerning a simple Painter who when one that had hardly escaped drowning in a wreck at Sea came to him and offered him money to make him a Table wherein his person danger and escape might be artificially drawn made him this answer Sir if you please I will draw you a very faire Cypresse tree C. B. is excellent at one thing but it was another thing that lay upon him to doe He hath painted us a goodly Cypresse tree but what is this to a shipwrack So again when we challenge and charge Sion Colledge as aforesaid C. B. chargeth us with slanderous defamations and thinks that he vindicates this Colledge and Society with an high hand by protesting or proving that the matters of fact charged by us were not transacted concluded or done by this Colledge or Society in their Collegiate capacity or in the formalities of their Corporation Truly C. B. we confesse that very possibly our senses may not be so much exercised as yours in discerning the puntillo's of Law and probable it is we may faile in some formality of expression but when we charge Sion Colledge or the Society hereof with misdemeanour our intent is to charge the members hereof as well divisim as conjunctim and when the greater part or any considerable number of the members of this Society are found guilty of the crimes which we lay to their charge the rest no wayes declaring against them we make account that we speak properly enough and nothing but the truth when we charge the Society simply and indefinitly with such things But that is the thinnest Fig-leafe of all the rest wherewith C. B. goeth about to cover his own and his Colleagues nakednesse to pretend that when they

affections when such things come to passe which to others who are ignorant of the causes producing them are like to occasion disturbance and offence I make no question but my followers fully know that Mr. Jenkin before this might have that now he indeed hath pride ignorance wickednesse in him every wayes sufficient to exhibite and affoord all that acrimony he speakes of as bestowed on me and in this respect I am full of hope that they will not be offended at it in the least however they may bee affected with sorrow grief of heart to see a young man by the just judgement of God turn'd into a pillar of such unsavoury salt For what is that acrimony he speakes of or what are the ingredients of it but affectate jeers childish ventosities puffs of wit charges made of most notorious palpable and broad-fac'd untruths senslesse and importune vilifications which his best friends are ashamed of exaltations of ignorance and folly in Criticisms and such like over-ingagements of his strength unchristian revilings diabolicall slanders c. This is the true composition of Mr. Jenkins his Acrimony they that have nothing else to do with their time but to read his Pamphlet may without the help of any Commentary so find it This considered certainly either his sense or conscience or both failed him to say concerning his Acrimony that it is lesse than I deserved For can any man whatsoever his demerit or crimes be deserve to make another man sinfull or wicked Doth the Devill himselfe deserve to be belied slandered reproached reviled At whose hand or from whom deserveth he these things or who shall do the execution in case he deserveth them I know none but M. Jenkin and those that take the same liberty of conscience or from conscience rather with him that are like to inflict such penalties as these upon him Such executions are no work for Arch-angels But this Mancipium of absurdities and all manner of illiteratenesse that in matters of Scholarship regular and manlike learning scarce knowes his right hand from his left will yet ever and anon be perking up into Aristarchus his chaire and as if he understood what he censures will tell men how oft he takes them tardy For the further furnishing of this head Sect. 15. I shall onely present the Reader with a catalogue of some of those many broad-fac'd and shamelesse untruths with a briefe eviction annexed unto them respectively together with some other straines of a semblable impiety which lie thick scattered like dung upon the face of his Pamphlet First there is a nest of this serpentine brood I speak of base and putid slanders and untruths in the very first halfe page of his booke Here he affirmeth 1. That my work is to kill Religion 2. that I advance her head in my Preface to break her neck in my book 3. that in the performance of my booke I lay Religion among the clodds 4. that I deny the Scripture to be the Foundation of Religion 5. within two lines after the end of this first page that were my wit but halfe so keen as my will they should in a short time neither have Religion nor Minister left among them Might he not with as much truth yea with as much likelihood of truth have charged me to have uttered all those scurrilous foul-mouth'd unmanly and most unchristian speeches against the Parliament and Army which as the Pulpit-Incendiary informes the world have been the devout orisons and pious ejaculations of the circumforaneous tribe of our morning Lecturers I confesse that if either my wit or will knew how to effect it we should neither have any such Religion which stands in railing left amongst us nor any Minister who in stead of lifting up his voyce like a Trumpet to cause the people to know their abominations should lift it up like a Trumpet to prepare and cause the people to commit abominations As for that foundation of his that I deny the Scripture to be the foundation of Relion upon which he builds this pile of lying vanities we shall under the next head so raze and demolish it as not to leave one stone of it upon another which shall not be thrown down Page 2. he saith Sect. 16. 1. that my rage against the Ministers made me write non-sence and so page 4. and I know not how oft besides he tells me of my rage rage rage against the Ministers whereas the words which through ignorance of his mother tongue he calls non-sence are as regular proper and significant as the English tongue will beare and those which novice-like he would substitute in their place are meerly barbarous making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an absurd sollecisme as we shall God willing shew more at large in the second head And secondly there is not the least occasion given by me why he should imagine the least rage in me against the Ministers he speaks of He cannot but know that in my Sion Colledge visited I give them as friendly faithfull counsel as himselfe can do not is there any sentence or expression in all the book savouring of any rage against them In the same page he is not ashamed to say that he finds two abominable falsities within the space of two lines whereas the truth is that he contracts the guilt of two abominable falsities in relating my words For first he affirmes that I say That the Ministers of the Gospel are ONELY so reputed by men for want of knowing and cosidering better whereas my words are clearly of another tenor tendencie and import nor doe I so much as speak of the Ministers of the Gospel truly so called but onely of such who not being such notwithstanding assume the title and dignity of being such unto themselves and receive it accordingly from inconsiderate men And besides the word ONELY is here falsly foysted in he findes no such word amongst those of mine which hee pretends to cite Secondly he affirmes that I say that they the Ministers of the Gospel have vested themselves with the priviledge of being the ground and pillar of Truth whereas 1. I use no such barbarous or illiterate expression as vesting any man or men with any priviledge nor 2. doe I speak what I speak in this point concerning the Ministers of the Gospel truly such but as before is expressed concerning those who call themselves and are called by others such Ministers being really and in truth nothing lesse Therefore the two abominable falsities he speaks of are his own not mine Page 3. Sect. 17. Fearing it should seem that hee might want variety of falsities to fill the mouth of his Busie-Bishop hee again chargeth me with saying The Ministers have vested themselves with the priviledge of the Church c. Let him shew me these words in my book and I shall discharge him of the Whetstone Page 4. he saith that the designe of my deluded followers is to raze and levell the

Scriptures or bookes written concerning him The Apostle Peter informs us that Christ by his Spirit went and preached unto the Spirits in prison which sometime were disobedient when once the long-suffering of God waited in the dayes of Noah * Pet. 3. 19 20. c. Certainly the Scriptures were not extant in the dayes of Noah Moses who was born divers hundreds of years after being the first Pen-man of them Yet Christ by his Spirit even then preached unto men Did he preach without manifesting or discovering himselfe or the foundation of Religion unto them I mean in such a sense as the Scriptures afterwards manifested and discovered him If he did in the dayes of Noah manifest and discover himself to the world then are not the Scriptures the only no nor yet the first foundation of Religion no not in point of manifestation or discovery Yea if the Scriptures be the only foundation in point of manifestation and discovery how came all the Hagiographers and pen-men of the Scripture by that knowledge they had of God and of Christ and of Religion Did they ground their knowledge of these upon the Scriptures whilst as yet they were not And whereas he demands of me not more imperiously than simply but both sufficiently why I alledge 1 Cor. 3. 11. Other foundation c. to prove that Christ is the only foundation if I doe not ground my knowledg and beliefe hereof upon this place I desire to require his kindnes with this demand of him why did our Saviour Christ cite the testimony of John to prove himself to be the Messias b John 5. 32. 33 34. if hee did not ground his knowledg beliefe of his being the Messiah upon John's testimony One good turne the saying is requires another if Mr. Jenkin will pipe unto me in answering my demand I will dance unto him in answering his In the meane time what if I should prevent him with this answer that I doe ground my knowledge and beliefe of Christs being the only foundation upon 1 Cor. 3. 11 What followes from hence That I acknowledge the Scriptures to be in a regular sense the foundation of Christian Religion Poore man when did I ever deny it My discourse of the Scriptures is as hath beene lately proved full of this assertion If any thing followes besides this narra mi fili fili mi Batte Had not the man now thinke we a sore temptation upon him to foame out his owne shame in this most insufferably Thrasonicall demand Is it possible that the known distinction of essendi cognoscendi principium quod et quo or a foundation personall and Scripturall should be hid from this seducer in chiefe I confesse Mr. Jenkin is in no danger of being a Seducer in chiefe unlesse his wits and intellectuals miraculously advance except it be of or amongst such a generation of men and women as Peter resembleth to naturall bruit beasts made to be taken and destroyed a 2 Pet. 2. 22. or Solomons simple ones whose character is to believe every thing b Prov. 14. 15 Well might he ask is it possible that the distinction he speaks of should be hid from me For that which is not hid from him cannot lightly be hid from any other He talks of distinctions but with the Apostles Desirers to be teachers of the law he understands neither what he saith nor whereof he affirmes c 1 Tim. 1. 7. Would he else charge me as he doth a little after with doing wickedly and weakly to oppose Christ and his word when as himselfe as we heard just now opposeth foundations personall to foundations Scripturall What is this but to oppose Christ and his word as much as and in the very same sense wherein I oppose them There is nothing more frequent in Protestant-writers than to distinguish the person of Christ whom from the greek Fathers they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the essentiall or substantiall word from the written word which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word spoken or pronounced and what Novice knows not that in every distinction there is or ought to be an opposition And for his known distinction of essendi cognoscendi which hee so much wonders should be hid from mee he is desired in his next to produce any classique Author that ever used it but himselfe The complexion of it is as if it were of the house and lineage of Mr. Jenkins learning I confesse there is difference enough to make a distinction between esse and cognoscere witnesse Mr. Jenkin himselfe who hath a tall mans portion in the one but scarce a childs in the other But Seventhly Sect. 40. and lastly that the Scriptures whether written or printed are not truly and properly the foundation of Religion I demonstrate in the sight of the Sun to the shame and confution of all those faces which have charged the Assertion and Tenet upon me as an Errour by these arguments First If Religion was founded built stood firme and stable in the world before the Scriptures were then cannot the Scriptures be truly properly the foundation of religion This proposition needs no proof beyond the explication of the terms By the Scriptures I meane the Book or books commonly known by this Name amongst us wherin the gracious counsels of God concerning the salvation of the world by Jesus Christ are declared and expressed either by writing or printing as they were for matter and substance revealed at first by God himselfe unto the first writers or pen-men of them By the foundation of Religion we meane I presume on all hands that which mainly and primarily supports it and without which it cannot stand or have a being among men If Mr. Ienkin meanes any thing else either by Scriptures or by his foundation of Religion I must excuse him from blaming or medling with any opinion of mine concerning the Scriptures or foundation of Religion Therefore I assume But Religion was founded built stood firm stable in the world before the Scriptures were Ergo. This latter proposition besides the native pregnancy and evidence of Truth in it is fully proved by me page 10. of my discourse concerning the Divine Authority of the Scriptures where for dispatch sake I desire the Reader if unsatisfied in this point to enquire after it Secondly Sect. 41. If the foundation of Religion truly and properly so called be unperishable and what cannot be thrown down or deprived of Being then can no booke or bookes whatsoever under heaven and consequently not the Scriptures themselves be this foundation But the foundation of Religion truly and properly so called is unperishable c. Ergo. The Consequence in the Major Proposition is evident because any booke all bookes whatsoever are perishable may bee burnt or consumed by fire or miscary by many other casualties that may possibly befall them The Minor Proposition stands firm upon this bottome viz. that no building or superstruction whatsoever

so inordinately desire in discountenancing discouraging those that are contrary-minded to them in investing only them and their party in the Ministerie with a capacity of al the sat Benefices yea with al the Church Livings judged meet to continue in such a relation in England c. Men that call themselves Ministers of Christ make such crooked unworthy steps to themselves as these need not call upon any man to disprove their callings they do it with Authority conviction in abundance themselves Neverthelesse that Mr. Jenkin may not remaine u●-gratified in any so reasonable desire or demand I doe here promise him that when either he or any of his party shall have sufficiently vindicated their callings against all those who have already impleaded them no material engagement lying upon me otherwise I shall be willing upon his second summons to attempt some-what according to my feeble and weake manner for his satisfaction in that behalfe Page 2 Upon an ●●staticall pang of desire it seems to have his learning and clerk-ship seene like Solomon in all their glory Sect. 84. mine prostrate in the dust at their feete he resolves to make the representation upon a theatre built by himselfe on purpose to act the triumphant part of a Critique upon Thus then he builds and thus hee acteth in order to that noble designe First for the LECTIO Your meaning I suppose was and had not your rage against the Ministers made you write non-sence you would have said thus The Ministery cunningly vested themselves with the priviledge of the Church and not as you doe The Ministers vested the priviledge of the Church in themselves A man may be vested in or with a priviledge but it 's very improper to say a Priviledge is vested in or with a man as improper as to say a garment is vested in the man that weares it 't were better to say the man is vested in the garment Your pen is drunke with madnesse it doth stagger stammer These faults of pure weakenesse I should not regard c. Poor young man the old proverb hath catch'd you Corrigis Magnificat et nescis quid significat This it is for the Cobler to adventure beyond his Last Even a foole saith Solomon when he holdeth his peace is counted wise d Prov. 17. 28. but Mr. Ienkin I see had rather make an adventure for the reward of a fooles silence I meane repute of wisdome by talking then to accept of it upon such termes on which only he is capable of it For my selfe I am willing and shall not be ashamed to receive reliefe against my weakenesse or ignorance in any kinde from the meanest hand that can reach it unto me if M. Vicars his blew regiment can adde any thing to my knowledge in my mother tongue I shall most readily hearken unto them and upon benefit received shall acknowledge them my benefactors Yea there are not many yeares gone over my head since I must confesse I learned that which I knew not before of such teachers who are known by no greater name then Grammar Scholars But Mr. Ienkin I perceive went lame to the University and halts upon his English leg to this day For what ailes the Lectio he speaks of Doubtlesse much the same kind of ailement which was in the house complained of by Harpasie in Seneca for being darke when as she her selfe was blind And as her blindenesse was all the darkenesse of the house so is Mr. Ienkin his ignorance all the unpropernesse in the Lectio Questionlesse if he had tendered the Lectio to his Teaching Elder Mr. Vicars and desired his advicement upon it before he had taken the Censorian rod into his hand to smite it Mr. Vicars would have taken pitty on him and disswaded him from proclaiming the shame of his folly so loud as to say that hee finds that which is crooked in that which is straight and that which is rough in what is perfectly smooth For though M. Vicars his learning doth not lye so deep in the old Italian tongue called Latin there being haply an unhappy antipathy betweene his Genius and it yet I make no question but that he is a Master of some competency in his Mother-tongue can understand a piece of plain English Speake then Mr. Vicars speake out know neither Father nor Mother Friend nor foe in the judgement is it very improper to say A PRIVILEDG IS VESTED IN A MAN or is it more proper to say A MAN IS VESTED IN A PRIVILEDGE Say did you ever meete with this latter construction of the word VESTED in any good English Author or have you not met with the former in very many Say is it very improper to say that the river runs in the channell and more proper to say that the channell runs in the river Is it very improper to say that the fruit grows upon the tree or more proper that the Tree growes upon the fruit But concerning the regular proper construction of the word VEST VESTED c. let Mr. William Prynne umpire between Mr. William Ienkin and me Well known it is that he is no friend or flatterer of mine nor enemie to Master Ienkin and withall that for understanding in the propriety of the English tongue he is above and Mr. Ienkin beneath I have not had leasure or opportunity of late to search much into his writings but two places wherein he useth the word have occurred unto me In his first book concerning the Soveraigne power of Parliaments and Kingdomes p. 50. he writes thus Now it is clear on the contrary side that the King hath not the power of the whole Realm VESTED in his Person c. In his Full reply to certaine briefe Observations and Antiqueries towards the close whereof he was pleased to make some briefe Animadversions as hee calls them upon my Theomachia he writes thus page 24. Why may they not the common people likewise delegate a lawfull Ecclesiasticall legislative Authority in Church affaires to their elected Parliamentary and Synodicall members which was never actually in themselves as well as M. Goodwin delegates the power of determining who should be fit persons to receive the Sacrament and to become members of his Independent Congregation to eight select substitutes which was never actually VESTED in himselfe nor transferrible thus to others c. How doth Mr. Jenkin his pulse beate upon this potion will he say that rage against the Ministers made Mr. Pryn to write non sence or that his pen was drunke with madnesse Let him either charge him or discharge me For as the saying is Facinus quos inquinat aequat A crime makes equall where it doth pollute Well might he conclude as he doth towards the beginning of his Preface Never was an Over seer so over-seen I easily beleeve that never since the mountains or hills were brought forth was there such a Novice that took upon him the office of an Over-seer and performed it

make fifteen without having some choyce Schoolmaster to teach him He tells me page 30. that I have such a long-winded stile Sect. 110. and such a foggy conceptus that I cannot write a slight notion which may be couched in foure lines under thirty foure lines and yet page 10. he tells me on the other hand that I have a compendious way of confutation and that I blow away whole books with the Dictates of three or foure lines M. Ienkin I perceive can beat his dogge both with a long staffe and a short And as the Scribes and Pharisees one while to create enviein and amongst themselves against the Lord Christ pretended that the whole world was gone after him a Ioh. 12. 19. Another while to disparage him among the people pleaded on the contrary that none of the Rulers or Pharisees beleeved on him but onely a few ignorant people who know not the Law b Ioh. 7 48 49. in like manner M. Ienkins ingenuity serves him to make vilifications and reproaches of any thing yea aspersives though never so contradictory unto or inconsistent with themselves will yet warrantably and congruously enough to his principles serve him in his warfare I have to my discredit a compendious way of confutation and can blow away whole bookes with the Dictates of three or foure lines and yet to my disparagement also have such a long winded stile that I cannot write a slight notion which might be couched in foure lines under thirty foure lines Page 14. Sect. 111. Onely upon occasion of my saying that God made the world of nothing he interjects it thus Prophanely enough Is it prophanesse in M. Ienkins Divinity to say or hold that God made the world of nothing Or is it pious only in High Presbyterians to say it but prophane in all others Or doth the man deny creation and dogmatize with those who affirm the world to have been from eternity Why else should he call it prophanesse in me to affirme the contrary 〈…〉 But what is it almost that I can speak or doe but the debauched conscience of this man pretends to finde either blasphemy or prophanenesse in it If I cite or any wayes make use of the Scriptures he chargeth me with prophanation of Scripture What remaines saith hee page 50. of this weak Pamphlet consists of nothing but three or foure prophanations of Scripture And a few lines after 'T is a miracle that the stones and tiles of houses doe not speak about the eares of one so prophane and erroneus But let me tell you M. Ienkin whether I be prophane and erroneous or no both which imputations you are as farre from proving as free in charging upon me that it is prophanesse and erroneousnesse in you and that in a high degree to think it a miracle that God should be God and not man or which is the same that he should not be of your minde and condemne him for prophane and erroneous whom you out of a blind zeale to the fifth rib of your Religion condemne for such Is it a miracle with you that the righteousnesse of God should not accomplish the wrath of man Because I expresse my selfe onely thus Sect. 112. Doe I not plainly clearly and distinctly enough declare unto the world in m● Treatise concerning the Divine authority of the Scriptures in what sense I hold the Scriptures whether Translations or Originals to be the word of God his ingenuous and candid animadversion is this pag. 20. YOVR SELFE IS the first man that ever I heard to commend you for clearnesse plainnesse and distinctnesse For a man to say especially by way of Apology that he hath clearly and plainly expressed his sense and meaning or stated his opinion was it ever so fairly and candidly interpreted as to be the commending of himselfe untill Mr. Jenkin and his transcendent ingenuity came to undertake the construction But howsoever the great Corrector or Corruptor rather of L●ctio's should doe well to pull the Beame of false concord ou● of his own eye and not joyne Nominative cases of the second person with verbs of the third before he goes about to pull the MOAT or rather somewhat as much lesse than a moat as nothing is than something of unproper English out of his brothers eye If any of Mr. Vicars Boyes who have learned that easie thing where Mr. Jenkin findes Nil permutabis emesve should bring any such English as this to him YOVR SELFE IS or any such Latine as this Tuipse est primus c. I cannot but thinke hee would administer correction to him and but deservedly As much reason as M. Jenkin hath to charge me with commending my selfe for the words lately mentioned so much also and no whit more he hath to slander the close of my Sion Colledge visited with some foure or five it seems he cannot speak clearly or distinctly nauseous commendations of the Author and Booke But Nabal as his own servant described him was such a sonne of Belial that a man could not speak to him a 1 Sam. 25. 17. If a man washeth off the base dirt and filth which M. Jenkin and his Truth-defaming generation hath cast in his face it amounts to no lesse in the balance of his rare ingenuity than to the nauseous commendations of himselfe Page 16. Sect. 113. He sadly bewailes his own condition and the condition of his fellowes under the name of Orthodox thrice mentioned in the complaint for failing this is a nauseous commendation of himselfe to purpose as if it were farre better with the Sect of the Independents than with theirs These saith he are exceeding dayes for Sectaries the Orthodox have but short commons they are rich in imployments and poore in payments 'T is true you preach a great deale more than you pay of the debt of Evangelicall Truth which you owe unto the people your payments in this kinde are very poore you are quite contrary you are paid for being an hearer of your people but it were well with the Orthodox if they were paid for preaching to their people You are the Preachers under worldly glory the Orthodox are under the crosse c. In this passage of M. Jenkin it is clearly seen both how strangely Envy multiplieth and unthankefulnesse substracteth Fertilior seges est alienis semper in arvis Vicinumque pecus grandius uber habet i. In other mens fields the best corn alwayes growes And still the greatest Dugges have neighbour Cowes But 1 o. With what fore-head or face can he say that the Orthodox have but short commons if by Orthodox he meanes the Ministers of the adored Order of Presbytery May not Newcastle as well complaine for want of Coales or the Sea for lack of water as the Presbyterian Ministers for shortnesse of commons Is not the whole English element of Church-livings offered up by the State upon the service of their conformity a Marcus Crassus negabat quenquam esse d●vit●

then may the Preachers of whom M. Jenkin speaketh be truly said to be the Preachers under worldly glory but if not hath not he avouched it to the shame and confusion of his face 5 o. And lastly the most staring and daring untruth in all the story is this that I am paid for hearing my people If this be written in any of M. Jenkins Bibles whether Translation or Originall most certainly it is not the word of God If in stead of saying I am PAYED for hearing my people he had said I am well apaid in hearing them his pen had been no great transgressor but saying I am PAYD FOR hearing them can he be judged any other than an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man condemned of himselfe in the saying Or if he had said that I am paid for teaching them or for inabling them instrumentally under God to speak those things which sometimes I heare from them the saying had been tolerable enough for matter of truth though little enough for matter of consequence or import But M. Jenkin hath little cause to be offended with me for being payed for teaching my people so that I may heare them speak the things of God with comfort when as himself is payed for teaching his people I feare to farre lesse purpose yea and compelleth some to pay him whom I beleeve he teacheth not at all unlesse it be to know what it is to dwel in a Parish so proudly covetously and quarrelsomly Clergified Though I assert the Divine authority of the Scriptures Sect. 114. or their being the word of God and the foundation of Religion in the very same sence wherein himselfe asserteth either the one or the other as hath been formerly proved and that by many Arguments and Demonstrations himselfe onely dictating his opinion but demonstrating nothing yet how importune and restlesse is he in his barking against me as if I denied both the one and the other And doth not saith he page 1. John Goodwin deny the Scripture to be the foundation of Religion Page 3. he telleth me that I subvert the whole Scripture Page 6. My Treatise wherin I assert the Divine Authority of the Scriptures he calls My late book AGAINST the Authority of the Scriptures Page 10. He chargeth me that by denying the Scriptures I feare not to destroy the word of truth I feare that he by his diabolizing and calumniating feares not to destroy his soule Page 19. he saith My work is to preach and write against all Propheticall and Apostolicall writings What shall be given unto thee or what shall be done unto thee thou false tongue a Psa 120. 3. When did I ever preach or write the least word or syllable against any Prophetical or Apostolicall writing Page 24. he chargeth me with casting contempt upon the written Word Page 20. he demands thus Ought you not to be the more blamed for your cloaked impiety and for your reall enmity to the Scriptures c. Page 22. he complaines that J. Goodwin tells him that this written word is not the word of God Page 24. he chargeth me that in terminis I deny the written word to be the word of God Page 14. he visits me with this Interrogatory Did not you blasphemously deny the Scripture to be the foundation of Faith Page 55. he saith He is sure that according to my principles the written word cannot be the standing measure of Truth and Error I think he is as sure of this as of most things wherein he is or pretends to be most confident The man it seemes knowes not sands from rocks Page 56. he chargeth me with having throwne off the written Word What a generation of spurious accusations hath Mr. Jenkin here begotten upon the body of a shadow of demerit Was there ever a foolish and groundlesse pretence thus nauseously improved to the defamation of a man if yet M. Jenkin hath so much credit in the world as to render him capable of that mischievous act of defaming P. 19 He demands of me thus Sect. 115. Was it from the lowlinesse of your heart that you prefer your selfe before the most learned and pious of the Subscribers Reader if there be any word syllable letter or tittle in that passage of mine as himselfe hath transcribed it upon occasion whereof he levieth this demand which savoureth in the least of any prelation of my selfe before any even the meanest of the Subscribers let this crown of honour be set upon Mr. Jenkins head that once in his dayes he spake truth In the next words he interroga●es me further thus Or was it from the Logick of your head that you form such a childish argument viz. you may not be taxed with errors about the Authority of the Scriptures because you have written in vindication of them Reader if thou canst find any such Argument as this formed by me let me be the child and Mr. Jenkin the man but if it be otherwise contrariorum contraria sint consequentia The Argument formed by me as to that point he speaks of is to this effect that having written and published a large Treatise in vindication of the Divine Authority of the Scriptures and having withall laboured with the uttermost of my endeavours in the ingagement to quit my selfe faithfully herein I conceive it no effect or fruit of the integrity of the hearts of the Subscribers to perform their duty taking no knowledge at all of the main drift scope and end or of the generall carriage of the Discourse to clamour and traduce me for a man denying the Authority of the Scriptures onely because in one place I doe not ●autologize and use those restrictrive or explicative expressions the second time which I had used a little before for the cleare stating of my opinion Yet had I formed such an Argument as he speaks of it had been more manly by farre and lesse childish than that whereby himselfe would prove that I cite M. Bucer for me impertinently inasmuch as M. Bucer never wrote an intire book or discourse against that opinion for which he is cited by me as I have done against that opinion which the Subscribers take liberty or licentiousnesse rather of Conscience to ascribe unto mee A while after in the same 19. page to vilifie me Sect. 116. and make ortes of my discourse in vindication of the Divine Authority of the Scriptures he magnifies Bellarmine and makes singular good hey of what he hath written upon the same subject and particularly commends one saying of his as a non-such in all my writings in which saying notwithstanding there is very little weight or worth indeed scarce Truth Bellarmine saith he hath laboured in justifying the Divine Authority of the Scriptures against the Swenkfeldians with INCOMPARABLE more sinews and strength than ever you have done in your way When did your pen ever● 〈◊〉 his did drop such a passage as this that the very Question Whether the Prophetical and Apostolical writing is

Apostles a better foundation I wisse than that of C. B. his Sion Colledge yet the spark of this honour was soon quenched in the deluge of wickednesse which burst out of him But why or upon what account doth C. B. account it his honour to be a member of Sion Colledge Himselfe tells us pag. 3. that the whole company of the Ministers of London and the suburbs being Incumbents of Churches together with their Assistants and Lecturers for the time being are all incorporated by Charter as fellows of this Colledge So that by his own account it is no more honour to be a member of Sion Colledge than it is to procure a Church-living whether by hook or by crook or a Readers place or a Lecture in London And if this be an honour to any man certainly it is minimum quod sic the least atome or dust that ever was filed off from the masse or wedge of Honour Besides if C. B. be the D. D. my thoughts run so much upon I know not well how according to the tenor of his own informations to allow him that honor which he so highly accounts of I mean of being a member of Sion Colledge For since his Incumbency or leaning upon Magnus Parish which complained grievously of his leaning hardupon it he neither was nor yet is to my knowledge either an Incumbent upon or of any Church in London or suburbs or any Assistant or Lecturer unto any such Incumbent Therfore there is no dore that I know of for him to enter by into Sion Colledge as a member thereof but when the dore is shut he can climb and get in by the window If he hath any colour or pretext of claim to the honour as himselfe reputeth it of the membership which he challengeth it is in the lowest and last capacity of all the rest according to his owne Table of Herauldry I mean that of a Lecturer for the time being But whether he be a naturall or putative member onely of the Colledge he speaks of or whether it be an honour to him to account it his honour to be such a member of it as he is or no certain I am that it would be a greater honour to him by farre if this Colledge could think it an honour to it to have such a member as he But though I cannot much commend this Colledge either for principles of ingenuity or for any great wisdome in providing for their own honour yet I conceive they are not upon any such terms of defiance with their reputation as to say that they account it their honour to have such a member as C. B. In the very entrance of his Piece Sect. 125. he confesseth himself to have been in a great distemper when he read the 2 books which the distemper as it seems yet remaining on him in his Title page as we heard he calls two fell and fiery Satyrs yea here also he mingles words which plainly declare him to have been under the regiment of the Distemper as well when he wrote his own piece as when he read those other So that I cannot beleeve that common saying to be universally true viz. that to tell a dream is the part of a man waking Narrare sommum vigilantis est The words of his confession together with the said mixture are these I have with MVCH ASTONISHMENT read two scurrilous Pasquils one intituled Sion Colledge visited written by an Apostate member thereof the other calls it selfe the Pulpit Incendiary compiled some say the more shame for them by the same visiting Bishop though published by his deare Chancellor the Exchange-man In these words 〈◊〉 giveth his reader a rationall account how it might very well come to passe that he should so far mistake the natures and respective purports of the two discourses he names as to call them one while two fell and fiery Satyrs another while two scurrilous pasquils He read them he saith with MUCH ASTONISHMENT if he had not said it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them would have said it for him For both these speak him a man suffering much in his intellectuals when he perused them A man of a serene and undisturb'd fancy could not lightly have pitched upon such uncouth wild and extravagant appellations as those by which he calleth them That the distemper was not off him any whit more when he wrote than when he read it is beyond all peradventure confirmed by this saying of his that Sion Colledge visited was written by an Apostate member thereof For I would fain know of C. B. if he be yet come to himselfe or to a more considering man upon what account he voteth me an Apostate member of Sion Colledge or wherein stands this my Apostasie Was that blind man to whom Christ restored his sight John 9. an Apostate from the Jewish worship and religion because the Pharisees cast him out a Ioh. 9. 34. by a strong hand Or was David an Apostate from his religion because his enemies drave him out from abiding in the inheritance of the Lord saying unto him Goe serve other Gods b 1 Sam. 26. 19. Or what act have I ever done by which I have either made or declared my selfe an Apostate from Sion Colledge The sin of Apostasie is never committed by suffering Was not C. B. himself far more properly an Apostate member of this Colledge when he voluntarily abandoned his people and Incumbe●cy in Magnus Parish and thereby dismembred himself from the Colledge he speaks of Yea is it not likely that he would have continued in this his Apostasie all his dayes had he not been reduced and reconciled by the friendly mediation of many hundreds per annum But if a Lecturers place in the Citie be the cure of his Apostasie in this kind why is not mine apostasie healed also who have accepted such a relation as well as he For though the hundreds I spake of were his reconciliation motivè yet is his place of a Lecturer simply considered and without the adjunct of an Episcopall demesne annexed which reconciles him formaliter terminativé So that my Lecture in the Citie how poorly soever endowed is as potent to invest me with the honour of being a member of Sion Colledge as his is Again considering that it is so generally known what an Exchange-man himself hath been exchanging first Magnus for Major and then Major for Maximus and withall how studious and diligent he was when time was in furnishing himselfe with that kind of learning which teacheth the Art of Chancellory and how he fau'nd upon Episcopacie the common road to a Chancellorship in those dayes me thinks it argues the reliques at least of a distemper upon him to remind the world of these his disparagements by using the metaphors of Bishop and Chancellor and by describing a man by the emphaticall periphrasis of THE Exchange-man Passing by all his frivolous and indeed ridiculous