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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

be unwilling to consent God shal come in with such an unresistible force or power upon me which shall ravish my will and force it to consent contrary to the present bent and posture of it this would not be adjuvare to aid or help forward my will to a consenting but cogere to compell or force it to consent whether it would or no nor could my consent upon such terms be called the act of my will but of the power which extorted or enforced it Suppose Mr. Jenkin having taken some just offence at the proceedings of the Classe he speakes of * Preface pag. 3. should grow into an utter aversnesse of meeting them in their Sessions any more If in this case some stout Porter should surprise him hoyse him up upon his shoulder and so carry him by main strength and against his will to the Classicall Consistory would he look upon this Porter or his act in carrying him as an Adjutory or help to convey him to his Classe But 4 o. If by his invincible and indeclinable work of grace upon the will he means onely such a work which the will hath no power to decline or to hinder God from working or exercising in it or upon it pax est as to this point Mr. Jenkin and I shall be no more two Grace questionlesse doth work upon the will invincibly and undeclinably in such a sense no creature hath any power to prohibit or impede God from working upon his will either in what kinde or to what degree he pleaseth 5 o. Whereas Austin as he saith makes a twofold adjutory to good the one without which a good work is not done the other by which and through which a thing is done adding that the Pelagians in granting the former never satisfied Austin because denying the latter by this addition he makes Austin ignorant of his own satisfaction For Austin requires but this as a true confession of the grace of God viz. for a man so to confesse it as not to question but that nothing at all appertaining to godlinesse and true righteousnesse CAN BE DONE WITHOVT IT a Ac per hoc gratiam Dei quâ charitas Dei diffunditur in cordibus nostris per Spiritum sanctum qui datus est nobis fic confiteatur qui vult veraciter confiteri ut omninò nihil boni fine illâ quod ad pietatem pertinet veramque justitiam fieri posse non dubitet Aug. de gratia Christi cap. 26 Yea most evident it is if there be any tolerable consistencie in the writings of this Father concerning the Pelagian controversie that the main difference between him and Pelagius at least during the heat of the contention was Whether the Aajutory of grace was simply and absolutely necessary which was his opinion for the inabling of the will to doe that which is good and pleasing unto God or necessary onely by way of accommodation and facilitation for such a performance which was the sence of Pelagius b Non quomodo iste Pelagius qui cum dicit propre●●à dari gratiā ut quod à Deo praecipitur faciliù impleatur quid de 〈…〉 satis ostendit scilicet quod etiam sine illâ etsi minùs facilè fieri tamen quod divinitùs praecipitur potest In libre quippe ad virginem sacram cum dicit Divinam mereamur gratiam ut facilius nequam Spiritui sancti Spiritus auxilio resistan● significat protectò quid sapiat ut quid enim hoc verbum interposuit id est facilius Volens utique credi tantas esse naturae vires quas extollendo praecipitat ut etiam fine auxilio Spiritus sancti etsi minus facile tamen aliquo modo nequam Spiritui resistatur Aug. de grati● Christi Cap. 27. Yea the very truth is that all things duly considered and compared both what Austin hath left in writing concerning his own judgement and demands in the controversie and what he reporteth as given in and granted first or last by Pelagius the difference between them in conclusion was very little if any at all But 6 o. And lastly whereas he feares as he saith that I deny such an a●jutory of grace by and through which a thing is done c Sed etiam hic vult intelligi Pelagius ad hoc esse auxilium ut facilius fiat per gratiam quod etsi minus facile tamen putat fieri praeter gratiam Item in eodem libro alio loco ut quod per liberum inquit homines facere jubentur arbitrium facilius possint implere per gratiam Tolle facilius non solum plenus verumetiam sanus est sensus si ita dicatur ut quod per liberum facere jubentur homines arbitrium possint implere per gratiam Cùm aurē facilius addit c. ibid cap. 29. I must tell him that 〈◊〉 feare is as vain here as his confidence is elsewhere Unhappy man that neither feare 's nor faith's but without ground or cause I freely acknowledge yea have allwayes taught and publickly asserted such an Adjutory of Grace not onely without which a good work is not done but by and through which a thing yea every good work which is done is done Onely let Mr. Jenkin take this mite from me and cast it into the treasury of his understanding that such an Adjutory of Grace by and through which a thing is done doth not imply an absolute necessity of the effecting of that which yet is effected and done by and through it Nor was Austin himselfe doubtlesse of any other mind when he preached this doctrine that it was in the power of man through the adjutory of God whether he would consent to the Devill or no d Et ideo cum per Dei adjutorium in potestate tuâ sit utrùm consentias Diabolo quare non magis Deo quàm ipse obtemperare deliberas Aug. Hom. 12. Nor did he ever that either I read or heard of nor I beleeve Mr. Jenkin himselfe retract this doctrine but stood by it to the last Certain I am that if he preach'd what he wrote and wrote what is printed in his name he preach'd the same Doctrine for substance over and over He indeed saith hee speaking of the Devill giveth counsell but God assisting or helping it 's our part or it belongeth unto us either to chuse or refuse what he suggesteth e Dat quidem ille Diabolus confilium sed Deo auxiliante nostrum est vel eligere vel repudiare quod suggerit ibid. And again So then both sin and well-doing are in the power or liberty of the will f Est igitur peccatum rectè factum in libero voluntatis arbitrio Aug. de 83. Quaest Quaest 24. Eighthly Sect. 64. whereas in one place he doth very freely and friendly all me that I know not what Manicheisme is and p. 48. that it proceeds either from unparallel'd impudency or inexcuseable ignorance that I charge the

the whole Treatise to prove them to be such why I say doth he not regulate and measure the sence of that one place by the constant and expresse tenor of the rest of the Treatise But Mr. Jenkin I see hath a weight and a weight an Ephah and an Ephah one to accommodate him in selling another in buying but he shall do well to remember that both these are an abomination unto the Lord Prov. 20. 10. Thirdly Sect. 36. concerning that very particular sence wherein I doe indeed and I think all intelligent and considering men with me deny the Scriptures to be the word of God and foundation of Religion I expresse my selfe thus p. 15. of the said Discourse Though I doe not beleeve that any Originall Exemplar or Copy of the Scriptures now extant amongst us is so purely the word of God but that it may very possibly have a mixture of the word of men in it yet I confidently beleeve that the providence of God and the love which he beares to his own glory as well in the condemnation of the wicked and unbeleevers as in the salvation of his chosen have so farre interposed and watched over the great and gracious Discovery and Revelation which he hath made of himselfe by Jesus Christ unto the world that those books or writings wherein it was in all the branches particularities of it at first imparted unto the world neither as yet have suffered nor ever shall suffer any such violation mutilation or falsification in any kinde either through the ignorance negligence or malice of men but that they will be able sufficiently yea abundantly to furnish the world men of all sorts and conditions with the knowledge of all things necessary to be knowne either for their honourable and Christian deportment in this present world or for their everlasting salvation and exaltation in that which is to come By which words it clearly appeares that though in a sense limited and explained by me I deny the Scriptures to be the foundation of Religion yet I hold and assert them to CONTAIN the Foundation of Religion i. those gracious counsels and intendments of God unto the world by Jesus Christ upon which Christian Religion stands and is built Why then did Mr. Jenkin Anania's it with my opinion and keep back one part of it Fourthly Sect. 37. concerning my said opinion for which I beare the calumniatory charge of Mr. Jenkins pen I write thus pag. 17. of the said Discourse Seventhly and lastly the TRUE AND PROPER Foundation of Christian Religion is not INK AND PAPER nor any booke or bookes not any writing or writings whatsoever whether Translations or Originals but that substance of matter those gracious counsels of God concerning the salvation of the world by Iesus Christ which indeed are represented and declared both in Translations and Originals but are essentially and really distinct from both and no wayes for their Natures Beings depending on either Why then did not M. Ienkin charging me with denying the Scriptures to be the foundation of Religion as with a dangerous error mention and relate this my opinion truly and fully with such explications of mine about it without which it is unpossible for any man to know what mine opinion was in this behalfe Particularly why did he not charge me with denying the Scriptures to be THE TRUE AND PROPER Foundation of Religion Why doth he leave out those words THE TRUE AND PROPER which are essentiall to the true stating of that opinion of mine which he pretends to represent Again secondly why doth he not plainly acknowledge and declare that when I deny the Scriptures to be the foundation of Religion I meane by the Scriptures the INK AND PAPER wherewith whereon they are either written or printed and what ever else is found in them or appertaining to them besides the substance of matter and those gracious counsels of God concerning the salvation of the world by Iesus Christ which are contained and represented in them this being an essentiall ingredient also in that opinion of mine but it may be the fifth rib of Mr. Ienkins Religion hath need of the pious frauds of the Papists for her corroboration and support and can you then blame him for a little logerdemain now and then Fifthly Sect. 38. why doth this young Academick contrary to the principles of Logick and all regular Argumentation yea in full conformity with the weaknesse of illiterate Disputers deny the conclusion without denying or answering any thing at all to the premises I lay down severall Arguments and Grounds of Reason to prove the Scripture not to be the foundation of Religion in the sence wherein I deny it so to be and he without any answer or satisfaction given to so much as any one of these Arguments denies my conclusion and votes it for an error destructive to the foundation of Religion It is like the bent and figure of the fifth rib of his Religion required the Anomalie of these proceedings at his hand But Sixthly Sect. 39. doth not himselfe distinguish p. 7. and affirme that in a sense the Scriptures are not the foundation of religion Else what is the English of these words in terminis his own May not Christ be the onely foundation in point of mediation and the Scripture in point of manifestation and discovery Hath the man a Fungus a Mushrome in stead of caput humanum upon his shoulders to quarrell with me for denying in a sense the Scriptures to be the foundation of Religion and yet to deny as much himselfe Or did I ever or doe I any where deny them to be such a foundation in respect of representation and discovery i. to represent and discover him who is the foundation of Religion by way of mediation Or doth or can this young Pragmatico produce from any writings of mine any jot letter syllable word sentence of any such import I confesse that to call the Scriptures the foundation of Religion in point of manifestation or discovery taking the words manifestation and discovery properly in their usual and known significations is as ridiculous and absurd a metaphor as the stiling of Prerbytery the fifth rib of Religion For can he that onely manifests makes known and discovers unto me where such or such an house or towne stands or what the situation or manner of building of either is be in any tolerable construction or sense called the foundation of either Mr. Jenkin thinks that he manifests and discovers the feeblenesse of Sion Colledge visited is he therefore the foundation either of the book or of the supposed or rather pretended feeblenesse which he discovers But to affirm as he doth the Scripture to be the onely foundation of Religion in point of manifestation and discovery is not onely absurdum absurdo absurdius but most Atheologicall also and unsound in point of truth For did not God manifest and discover Christ or Christ himself whilst yet there were no

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

quàm respondere Aristoteles An Asse may ask more questions than Aristotle can answer As a man not worth a groat may ask and begge more than the richest Prince under heaven is able to give But let us taste a little his genius and strength in quereeing Pag. 54. hee propounds foure querees yet the three latter so relating unto and depending upon the first that unlesse such an answer be given to the first as he expecteth should be given the three last are non-suited His first queree is Whether I mean that grace is an adjutory by way of influence into the will or by way of concourse unto the work only I confesse he hath as good as apposed me with his first question For whether it bee the profoundnesse of the question or the shallownesse of my apprehension I know not but by reason either of the one or of the other I must professe that I understand it not unlesse I should put such a sense upon it w ch would I confesse make it a question too too ridiculous and weak even for M. Jenkin himself to propound For other construction of this queree I can make none but onely this viz. whether supposing the work of Faith Conversion or Regeneration to have two ends God be at the one end of it and man at the other each heaving at his respective end lifting up the work like a peece of timber until it be laid upon the soul And doth his simile subjoyned by way of explication of his question import any other sense than this As two men saith he that between them both carry a burthen yeeld assistance to each other neither of them contributing strength unto other If this be the sense of the question I must answer tollendo subjectum questionis by denying that which the question supposeth viz. that Faith hath two ends Besides how grace should be any Adjutory at all unto the will in beleeving onely by concourse unto the work without some influence vpon the will it selfe considering that it is the will onely and not grace that must consent or beleeve I understand not So that Mr. Jenkins comparison is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 2 o Sect. 70. In case I doe acknowledge that grace is an Adjutory unto the will by way of influence into it his next queree is Whether I mean that this influence is moralis suasorie by way of intreaty that the will would move or Physica that is properly really and efficaciously operative upon it This queree containes more absurdities in it than the former For first it supposeth that there can be no morall influence but that which is suasorie or by way of intreaty When Mr. Jenkin commands his Clerk to set the second part of the 119 Psalm and threatens him that he will turn him out of his place if he will not doe as he is commanded hath such an addresse as this any Physical influence upon the will of this Clerk or any other than what is moral But will Mr. Jenkin call it suasorie by way of intreaty He indeed often findes appositum in opposito and so may make commands and intreaties all one but the Apostle Paul who could distinguish as well as he findeth a great difference between them writing thus to Phil●mon Though I might be much bold in Christ to enjoyn or command thee that which is convenient yet for loves sake I rather BESEECH or intreat thee c. v. 8 9. 2 o. Sect. 71. The said quere makes an opposition supposeth an inconsistencie between a morall influence upon the will and that which is properly really and efficaciously operative upon it as if the influence of such a command and threatning of his as were mentioned could not be properly really and efficaciously operative upon the will of his Clerke and that it were simply impossible that his Clerke having his will no otherwise influenced should bee willing to doe the service injoyned him But to the intent as I suppose of the queree as also of the other two yet behinde I answer briefly for the present expecting an opportunity for a larger explication of my self upon the subject that if by a Physicall influence upon the will Mr. Jenkin meaneth any other kinde of working or acting upon it by God than by the mediation of the Word or then that which is proper to bee wrought by such an instrument as this as if God did work any thing saving in men either apart from the word or in any other way or after any other maner than those wherein the word may be said properly according to the nature and frame of it to communicate to have part in the action I deny any Physicall influence of grace upon the will in the act of conversion It passeth my understanding to conceive how the will should be wrought or acted into a consent in any kind otherwise than by argument motive or perswasion unlesse it be by force violence or compulsion which Mr. Jenkin himselfe will not heare of yea the truth is I do not well understand how any other force violence or compulsion it selfe can do it but only that which consists either in the weight or proportion of an argument or motive one or more or else in the effectuall explication urging and pressing of such arguments As the naturall frame and structure of a man renders him uncapable of speaking by any force or course of violence whatsoever otherwise than by opening his mouth yea and of speaking though his mouth be opened without the consent of his will so doth the essentiall constitution and fabrick of the will exempt it from a capacity of being drawn or brought into a consent by any other meanes method or way whatsoever but onely that of argument motive and perswasion Again it no whit lesse passeth my understanding to conceive how or in what sense Faith can be said to come by hearing or men to be begotten by the word in case either of these works be wrought in men by any such kind of action or work which immediatly reacheth the will and wherein it is unpossible that the word should communicate as also how it is possible that the word should communicate or beare a part in any action that is properly Physicall more than it is possible for Iron and Clay to mix and work together or for the understanding and will of a man to communicate by way of assistance in the motion or influence of the Sunne If Mr. Jenkin his youthfull head bee more vigorous pregnant and quick in these difficulties than mine who am stricken in yeares and he please to open such veins of truth unto me whereof I am ignorant I shall willingly sit at his feet to reap the benefit and blessing of his head But if by a Physicall influence of the will he means nothing else but either an inward excitation of the soule or opening of the heart by the Spirit of God whereby a man is made to mind or

with that height of insolency and depth of ignorance which Mr. Jenkin hath done Many Bishops have been busie in reforming that which was right by attempting to b●ing in that which was crooked in the place of it But Mr. Jenkin's busie Bishop surpasseth them all Mr. Jenkin the preaching Elder understands not plain English Mr. Vicars the Teaching Elder cannot make true Latine Is not the Church of Christ in Christ-Church in a faire and hopefull way to a learned Presbytery He tells me page 55. that his soul pitties my cheated chapmen and else-where he talks of my misled followers But as Christ spake to the women who bewailed and lamented him Daughters of Jerusalem weep not for me but weep for your selves and for your children a Luke 23. 28 So may I desire Mr. Jenkin to turn the pitty of his soul from my chapmen followers upon his owne whose condition must needs be most deplorable and sad having no better Guide in the important affaires of their soules then such a one who on the one hand is so defective in knowledge as not to understand plaine English the tongue wherein he was borne yet so abounding in pride and presumption on the other as to make himselfe a Judge over others not in such things only but even in those also which are of a far greater and more difficult import By the way I cannot reasonably judge but that hee dissembles when he saith that his soule pitieth my cheated chapmen and followers else why did he refuse to rectifie the judgements of such of them who not long since upon the alarm of a magnificent challenge sounded by him in his pulpit came unto him to propound their scruples and doubts about the Doctrine which he had taught concerning the nature of a true Church He could not but know that in his sense and according to the tenor of his doctrine they were in an error If then his soule pitied them why did he refuse conference with them they so earnestly and frequently desiring and pressing him that according to his pulpit-promise and ingagement hee would answer those objections very materiall and strong as they supposed which they had against his doctrine Why did he after severall delayes and put-offs at last take sanctuary and shift for himselfe under this poor and creeping refuge viz. that it was the advice of his brethren that he should not dispute with them unlesse it were by writing Another like pageant of illiterate arrogance he playes Sect. 85. p. 50. where he meets with another Lectio as much too hard for him as the former yet he is resolved to have a saying to it though that which he saith be never so ridiculous and absurd My expression was this These men have exchanged the Fathers Adjutorium into their own Compulsorium Upon the head of this expression he pours out this flood of folly For your accusation brought against the Subscribers of exchanging as you word it the Fathers Adjutorium into their own Compulsorium first for the Lectio In what garden of authority did you gather that flower of elegance to exchange one thing into another Had you said they have exchanged the Adjutory for the Compulsory or thus they have exchanged the Adjutory into the Compulsory though the matter had been base yet the sense had been currant but now this expression of exchanging into makes the whole sentence not so much worth as brasse silvered over 't was a mistake of Permutare for Mutare I should advise you to study that easie worke where you shall find Nil permurabis emesve before you adventure again upon the Fathers Had another taken you in this grosse non-sense he would have sent you to the children but I spare you What a mirrour or glasse have wee here presented wherein to behold Mr. Jenkins profound learning and humility together in their own native colours and shapes First for his learning doth not this ride on horse-back in these words T was a mistake of Permutare for Mutare Illiterate soule Is the man so ignorant as not to know that Prepositions in composition many times make no alteration or difference at all in the signification of Verbs If his pride had not been a debtor unto him of shame it is probable he might have consulted with his Dictionary about the signification of these two verbs mutare and permutare before he had uttered his ignorance in asserting such an emphaticall and signall difference as alwayes found between theem and so have saved his face from the covering of this shame If he had look'd into his Thomas Dictionary hee should have found that as permuto signifies to change one thing for another and to barter so doth the simple verb muto signifie to change to barter or exchange one thing for another So in the judgement of those who understand the propriety of the Latine tongue at another manner of rate than M. Jenkin there is no more difference between permutare and mutare in Latine than there is in English between to barter and to barter to change one thing for another and to exchange one thing for another Yea the Dictionary I speak of would have informed him that permutare in contrarium i according to his own translation to exchange one thing into another is an expression used by Pliny no ignoble Author in the Latine tongue And I would know of him whether in that easie work which his humility adviseth me to study where he findes to the rendring of himselfe a very ridiculous Critique Nil permutabis emesve the word permutabis hath any other touch notion or streine of sense or signification in it than what might have been as well expressed by the simple mutabis It is no wayes like that the Author of the verse prefer'd the compound permutabis before the simple mutabis for the sense of the word but for the verse which stood in need of the Preposition to compleat it And if wee consider the proper force and import of the preposition ex in the English word exchange why may not one thing be properly enough said to be exchanged into another nay can one thing be said to be changed into another without being exchanged i. changed out of it selfe first and so changed into another But this it is to have to doe with Novices who understand not quid distant aera lupinis And whereas he in the simplicity of his pride asks me In what garden of authority I gathered that flower of elegancie which he ignorantly seeks to blast I might upon terms of sobriety and good reason ask him where or from what Author he learned to call a mistake of a compound verb for a simple grosse non-sense But unlesse he should be ever and anon in his sayings as low in learning as lofty in conceit he should not beget in his own likenesse For his Humility doth not this also triumph in these expressions I advise you to study that easie worke where you

assured he is that should be have their stroke it would be in the dark This confidence of his may very well be allowed him For he that is never out of the darke may be fully assured that if he be strucke he shall receive the blow or stroke in the dark A fish if he can but scape danger in the water needs not feare trouble in any other element Whereas he adds I desire them to know that I desire to say I can die c. Was the man afraid that saying I can die my followers should not know that he desired to say it or was he jealous that in case such a saying should come from him they would suspect that he did but dissemble therein that it came not from any truth of desire within him Either of these jealousies are extreamly simple and empty For though a man may very reasonably doubt whether Mr. Jenkin can doe as he saith when he saith I can die yea and whether when he saith he can die his heart doth not reprove him for so saying as being conscious to his tendernesse in that kind yet why saying it he should be thought not to desire to say it himselfe I think cannot well imagine the least reason But whatsoever his intent or meaning was the words are so un●avoury that no salt of any construction whatsoever will give any rellish or taste of reason unto them And yet this Neophyte with all his own non-sensicall sayings in that end of the wallet which hangs at his back presumes from the Tribunall of his understanding to give judgement in cases of sense and non-sense Having said Pref. p. 3. I can die he adds I cannot be silent It seemes hee is troubled with the unhappy infirmity of that talkative man in Athens long since of whom a wiser man gave this character saying of him that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. unable to be silent but most unable to speak That which yet followes Sect. 89. is liker Mr. Jenkin than what went be-before Pref. p. 3. When the truths are struck at saith he which I●●ish not to out-live How piously rational● is the man in his wishes He wishes not to out-live him that liveth for evermore A very modest and mortified wish Is he afraid that the truths of God however struck at should die Indeed according to his absurd sense and notion of the word and truth of God making them nothing but paper and Ink and the workmanship of mens hands either in printing or transcribing they are mortall and may die All the Bibles in the world may be burnt with fire or perish otherwise but the word and truth of God cannot be burnt or perish As Jesus Christ the substantiall Word and Truth of God is the same yesterday to day and for ever a Heb. 13. 8. however he be opposed or struck at in the world so are all his words whether uttered immediatly by himselfe in the dayes of his flesh or suggested to his Pen-men before or after by his Spirit let m●n misscribe them mis-print them mis-understand them mis-interpret them handle them how they will turn them upside down yet will they be the same full of the same truth yesterday to day and for ever Is not the man think you a profound Theologue to be afraid of out-living the truths of God Or if his meaning be that he wishes not to out-live the free open and State-countenanced profession of these Truths i. that the profession of Truth may be free without danger countenanced by the State whilst he lives in the world I cannot but commend him for not being so unnaturall unto himselfe as to hate his own flesh What carnall formall or luke-warm Professor is there that will not give the right hand of fellowship to Mr. Jenkin in this wish Or if his meaning be that upon supposition that the Truths he speakes of shall be publickly opposed discountenanced persecuted he had rather die before than live to partake with the Truth in these her afflictions this argueth that he is no good Souldier of Jesus Christ Thou therefore saith Paul to Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endure hardnesse as a good Souldier of Jesus Christ a 2 Tim. 2. 3. And a little before Be not thou therefore ashamed of the testimony of our Lord but be thou partaker of the afflictions of the Gospel b 2 Tim. 1. 8. He doth not say to him In case the Gospel shall come to be opposed disgraced hated persecuted in the world desire rather to die or wish thy selfe out of the world than to stand up in defence of it or to partake of the afflictions which attend upon it If a souldier when the enemy comes on the battell is now ready to be joyned should come to his Captain and say Sir I wish rather to die than to fight I wish I may not out-live my ease and peace were this gallant or martiall-like I perceive Mr. Jenkin hath no minde nor courage to follow the Truth longer than shee hath Fields and Vineyards to bestow upon him or opportunity to make him a Captain When he saith page 6. that I cannot say that I have been opposed by them he speaks of himselfe and his Colleagues the Subscriptioners in God way Sect. 90. did he apprehend the most obvious and plain sense and importance of his words Or was it his intent to confesse ingenuously that the men he speaks of never opposed me in Gods way i. with meeknesse sobriety strength of argument c. but in their own way viz. with passion precipitation peremptorinesse or at the best with empty childish and loose arguments which stand off from the opinions which they pretend to prove by them as if they were afraid to come neere them or to own them Of which kinde of argument Mr. Jenkin hath mustered up a small body in his pamphlet I might without much labour instance in many but by seeing only two or three play before you you may judge of the dexterity and valour of the whole troop Page 28. he affirmeth that by my opinion wherein I affirm That if God should not make men capable of beleeving they who are condemned would have their mouthes opened against Gods proceedings I must needs make Gods soveraignty to be impaired with mans ability and to be limited to mans sinfully voluntarily contracted impotencie Might he not wel-neer w th as much semblance of reason strength argue thus If I hold that Abraham begat Isaac I must needs make Abel the murtherer of his brother For what greater affinity is there between my premises and his deduction or conclusion drawn from them If it be not consistent with the wisdome of God or with the goodnesse of God to require faith and repentance of men unlesse enabled by him to exhibit and perform them doth it any wayes follow that God must needs lose his soveraignty by not requiring them Doth he lose his soveraignty by