Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	argument_n	scripture_n	zion_n	21	3	10.8618	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46809	The blind guide, or, The doting doctor composed by way of reply to a late tediously trifling pamphlet, entituled, The youngling elder, &c., written by John Goodwin ... : this reply indifferently serving for the future direction of the seducer himself, and also of those his mis-led followers, who with him are turned enemies to the word and grace of God : to the authority of which word, and the efficacie of which grace are in this following treatise, succinctly, yet satisfactorily vindicated from the deplorably weak and erroneous cavills of the said John Goodwin in his late pamphlet / by William Jenkyn ...	Jenkyn, William, 1613-1685.	1648 (1648)	Wing J645; ESTC R32367	109,133	166

Religion with severall arguments and that without any answer given to any one of these arguments I denyed onely your conclusion which was this No writing whatsoever whether Originals or translations are the foundation of Christian Religion 1. Answ For that conclusion of yours No writing whatsoever is the foundation of Christian Religion It was by the Subscribers of the late Testimony taken out of your discourse without any mention of your premisses your charge therefore of the want of Logick is drawne up against them at the feet of many of whom you may sit to learne both Logick and Theologie also 2. The scope of the Ministers that subscribed the Testimony was not to dispute errours but to recite them and recite them they could not more properly than by setting downe the conclusion and result of your tedious discourse nothing speaking a mans minde so plainly and peremptorily as that 3. My booke was an answer to Sion Coll. visited and not to that former piece of yours Divine Authors wherein you said you brought the arguments to prove that the Scriptures were not the foundation of Religion Had you recited your arguments in Sion Colledge visited they should have been answered though in truth neither you nor they deserved it 4. You bring one pittifull thing which I dare say you account an argument in Sion Coll. visited pag. 2. to prove that the Scriptures are not the foundation of Christian Religion viz. Because Christ is the onely foundation Which weak cavill I fully answered pag. 7. and 8. Busie Bishop I call it a cavill because your selfe seem afraid to call it an argument for though it be cleerly confuted yet you say I bring no answer to any one argument In your sixth exception Exception the sixth Yo. Eld. p. 30. you exceed your selfe in ignorance and impudence wherein you write thus Doth not himself Master Jenkin distinguish pag. 7. and affirm that in a sense the Scriptures are not the foundation of Christian Religion else what is the english of these his words Christ is the onely foundation in point of mediation and the Scriptures in point of manifestation c. hath the man a mushrome instead 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 himself Did I ever or do I any where deny them to be such a foundation in respect of representation and discovery c. Dote you Sir or dream you or are you ambitious to be Bishop of Bethlehem at your translation from Swan-alley First you pretend that you approve the distinction and that you are of my opinion Do you say you any where deny the Scriptures to be a foundation in respect of representation Then you scorne and revile it saying That the foundation of manifestation is an absurd and a ridiculous metaphor againe you owne it and assert the Scriptures in this sense The foundation c. and lastly you scorn it againe and desire me to tell you of one Classicall Author that useth it Certainly if Master Jenkin have a mushrome upon his shoulders you have a windmill upon your pate This passage I fear will confirme Master Vicars in his opinion of the suitablenesse of the emblamaticall windmill and make him applaud himselfe notwithstanding my endeavours to disswade the honest man from expressing you by such a picture 1 In this Exception you ask Did I ever deny the Scriptures to be a foundation in respect of manifestation Yes and do so still Div. Author page 18. Thus you write Answ Certaine it is there was a time when neither Originals nor translations were the foundation of Religion but somewhat beside therefore as certain it is that neither are they the foundation of Religion at this day Th●● you there where you cleerly assert that we must no more ground our faith upon the manifestation of the Scripture now than they that never had any such manifestation by way of writing at all And what do you assert page 49 50. c. of that Treatise but that Religion hath another foundation in point of manifestation than the Scriptures viz. the sun moon and stars c. 2. In this Exception you say That to call the Scriptures the foundation in point of manifestation is a ridiculous and absurd metaphor Master Jenkin thinks that he manifests the feeblenesse of Sion Colledge visited is he therefore the foundation of the booke or of the supposed feeblenesse of it which he discovers Your jeering betrayes your ignorance Answ or malitious forgetfulnesse of that knowne distinction of fides quae creditur and fides quâ creditur The matter which faith beleeves and the grace it selfe of faith both called faith in Scripture Religion also comprehends the matter of Religion and the grace of Religion The Scriptures though they are not the foundation of the matter of Religion yet by their manifestation of the will of God they are the foundation of the grace of Religion as my booke called the Busie Bishop if it have manifested the feeblenesse of Sion Colledge visited may be the foundation upon which some may build the knowledge of the feeblenesse of Sion Colledge visited though it be not the foundation of your book or the weaknesse of it 3 In this exception you produce that question which I propounded to you p. 7. Bus Bish Why doth Master Goodwin alleadge that Scripture Yo. Eld. p. 31. 1 Cor. 3.11 Other foundation ●an no man lay but Jesus Christ if he doth not ground his beliefe hereof upon this very Scripture To this you give a double answer 1. By way of quaere Why did Christ cite the testimony of John to prove himselfe to be the Messias if he did not ground his beliefe of his being the Messias upon Johns testimony Joh. 5.32.33 c. 1 When will you leave off to blaspheme It s my unhappinesse that instead of reclaiming you from heresie Answ you should take occasion from my words to vent your blasphemy Toungl Elder pag. 6. Do you no more need the Scriptures than Christ did Did Christ cite the testimony of John as a ground for his owne faith or as a ground for the faith of others Doth Master Goodwin never read the Scriptures that say Christ is the Messias but only for the establishing the faith of others 2 You answer by way of supposition What if I should say that I do ground my beliefe of Christ his being the only foundation upon this place which followes 1 It followes that you cite not this testimony as Christ did the testimony of John who did not cite Johns testimony to ground his owne beliefe upon it that he was the Messias 2. It followes that you contradict your selfe for now you say this Scripture is the foundation of your faith in Christ and before you said that because Christ is the only foundation therefore the Scriptures are not Before you said that only the matter and

contained are the Word of God or no Is it possible to dispute against that which is altogether concealed and acknowledge you not that I dispute against it 2 What great matter is it that you assert concerning the Scripture in saying You grant the matter and substance of the Scriptures to be the Word of God All this you may say and yet deny them the foundation of Christian ' Religion and the formall object of faith The Papists from whom you have stollen most of your following Arguments acknowledge as much and yet deny them the foundation of faith 3 You say you beleeve the matters of the Scriptures to be the Word of God but you tell me not why Nay you plainly deny that which indeed is the true ground of beleeving the matter of the Word of God namely the written Word You are not too old to learne from a Youngling take this therefore for a truth Upon what ground soever you beleeve the substance and matters contained in the Scriptures for the Word of God if that faith be not ultimately resolved into the written Word or the revelation of God in writing t is no divine faith 4. In this your penurious and scanty concession that the matters contained in the Scriptures are only the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.16 2 Pet. 1 19● 20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called afterward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whituk de Auth. Scrip. lib. 1. cap. 10. sect 8. Neque tantum ratione dogmatum scriptura à Deo prodiit etsi edita scriptura est ut certa perpetua dogmatum ratio constaret sed tota scripturarum structura compositio divina est neque non modo dogma sed ne verbum in Scripturis ullum niss d●vinum est c. Yo. Eld. p. 5. you come far short of the Scripture which cals the Written Word of God the Scriptures or Word of God It telling us That all Scripture is of divine inspiration and that we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A more sure word of prophecy not in regard of the matters of it but in regard of its manner of manifestation by writing And holy men spake being moved of the holy Ghost Did the holy men speak what they were moved to speak and not also as they were moved Learned Whitaker tels you The Scriptures did not proceed from God tantum ratione dogmatum onely in regard of those divine truths contained in them but the whole structure and composure of the Scripture is also divine and the truths are not onely divine but there is not a word in them which is not divine To that ridiculous passage of yours in this first Exception pag. 27. Mr. Jenkins charge against me in denying the Scriptures to be the foundation of Christian Religion stands upon the credit or base of such an argumentation as this c. A wooden horse for unruly Souldiers is no living creature thereiore an horse simply is no living creature so The Scriptures in regard of the writing are not the foundation of Religion therefore in no sence are they such The answer is obvious my charging of you to deny the Scriptures to be the foundation c. is not grounded upon any argumentation of my framing but upon the result of your own arguments as your self have set it downe in the place quoted Div. Auth. p. 18. Questionlesse no writings whatsoever are the foundation of Christian Religion which base being laid the superstructure will be this the Scriptures taken in your sense are not the foundation of Christian Religion you being no way able to ground your faith upon any matters in the Scripture and your talking of a ●●oden horse shewes you have of late been either among 〈◊〉 Souldiers or the wanton Children 6 Why use you these words in this your last exception p. 27 the Holy Ghost saith Genes 6.6 It repented the Lord c yea and God himselfe said thus to Samuel It repenteth me c. surely there is some mistery in it Your second exception against me is Yo. Eld. p. 28. that in as much as I can produce but one place wherein you seeme to deny the Scriptures to be of divine authority or the foundation of Religion whereas in twenty and ten places you say you clearly assert them for such I ought to regulate the sence of that one place by the constant tennor of the rest of the treatise 1 The whole designe of your wordy worke Answ called Div. Au. of Scrip. so farre as it handles this point was to justifie those passages in your Hagiomastix which deny the divine authority of Scripture in it therefore certainly may be found more than one place wherein you do more than seeme to deny the same Div. Auth. of the Scriptures p. 10. you say No translation whatsoever nor any either written or printed Copies whatsoever are the Word of God Div Auth. p. 12. They who have the greatest insight into the originall Languages yea who beleeve the Scripture to salvation cannot upon any sufficient ground beleeve any originall Copy whatsoever under heaven whether Hebrew or Greek to be the Word of God And Yo. Eld. p. 29. When I deny the Scriptures to be the Word of God I meane whatever is found in them or appertaining to them besides the matters gracious counsells conteyned in them c. And how can it be otherwise when the places and passages in Hagiom which you intend to justifie in Div. Auth. and Yo. Eld. are such as these In your Hagiom p. 35. Sect. 27. Taking the word Scriptures for all the bookes of the Old and New Testament divisim and conjunctim as they are now received and acknowledged among us which is the only sence the ordinance can beare they can finde no manifest Word of God whereunto this That the Scriptures are not the Word of God is contrary And Hagiom p. 37. Sect. 28. It is no foundation of Christian Religion to beleeve that the English Scriptures or that book or that volume of books called the Bible translated out of the originall Hebrew and Greek copies into the English Tongue are the Word of God c. 2 Instance in one place in all your writings wherein you say as unlimitedly and peremptorily that the Scriptures are the Word of God as you do here deny them and you may have some pretence for this charge Nay it is impossible for you to grant the Scriptures to be the Word of God and not to contradict your selfe you denying the written Word Your third exception is this you say Third exception Yo. Eld. p. 28. That though you do not beleeve that any originall exemplar or Copy of the Scriptures now extant among us is so purely the Word of God but that it may very possibly have a mixture of the word of man in it yet you assert them to containe the foundation of Religion i. e. Those gracious Counsells c. 1 Your granting that the holy

this very purpose did he expresse himself And I have heard sundry of the Independent judgement speake of this and his other opinions propagated in the alley against grace with the height of abhorrence and with much professed detestation And the truth is Master Goodwin in his pretended joyning with the conscientious Independent is lookt upon by the piously prudent but as a scabthat cleaveth to the body He speakes of clean birds that forsake you A double mistake I know but of one that hath forsaken you and I wish he were not Master Goodwin in stead of a cleane bird an unclean heast He thus goeth on raving pag. 5. There 's an old saw which cuts well Non audet stygius Pluto tentare quod audet Effranis flamen Which he thus englisheth The Prince himself of the black stygian lake Dares not attempt what Priests will undertake In cutting with this saw he turned the teeth of it the wrong way I mean from himself toward you otherwise it wouldhave cut better and quicker thus The sins which stygian Pluto dreads The Priest of Errour-alley spreads But let him turn the teeth of the saw his owne way 't is no disgrace for you to be taxed with deeds which Satan dares not attempt and such are those which I mentioned even now to be the deeds of Sion Colledge nor is it any honour for him to be in harmony with hell and to conspire in the same performances with Satan He saith his saw cuts well but whom may he thank he knowes who it was that did both file the teeth of it and helpt him to handle it viz. the prince of styx in Satans saw pit school'd he was In another place drunk with rage he thus goeth on Youngl Elder pag. 16. Impiety and opposition to the truth hang upon Sion Colledge and if Sion Colledge were removed impiety and opposition to the truth would soone fall to the ground What Si. Col. a prop of all impieties could more be said for the removall of any stewes or stie of fin 'T is true there 's much impiety opposition to the truth in the Kingdom but Mr Goodwin suppose impiety and opposition to the truth be Independent how can they then hang on Sion Colledge And were that poore Colledge so loaded with impiety c. a removall of it might be spared for it would of it self certainly and suddenly fall to the ground For his intimation of a removall of Sion Colledge 't is but a cast of his Episcopall office Not long since he visi●ed Sion Colledge even now he excommunicated it and now he sues out his Writ de excommunicato capiendo absolving those from finne that shall remove it nay he makes it a most meritorious employment even the taking away of all impiety and opposition to the truth Mean while let him take heed lest he be translated from his Bishoprick and removed to his own place Ar. 1.25 before Sion Colledge be removed out of its place And truly could all his impious errours that so much oppose the truth be removed with him his miserably mis-led flock wouldhave a happy change if his endeavours that they may have his spirit among them when he is gone have not been too effectuall and his head be not their directory then as it is their rubrick now He now foams for madnesse For all the successe Youngl Elder pag. 25. either in converting of soules unlesse it be from God unto Satan and so for building up of soules unlesse it hath been in wrath against the Parliament Army and faithfull servants of God which the Ministers have had for these three or foure yeeres last past I am full of rationall confidence that it may be cast up with a cypher and measured with a reed that never grew In one thing you may observe Master Goodwins modesty he only saith That for these three or foure yeeres you have converted none but I have spoken with some very gracious Christians who have been exact observers of Master Goodwins Ministry and they told me That they never heard or perceived that ever God blessed it with the turning of any one sinner toward God How many he hath turn'd from God it s not so easie to determine as 't is to sear But the totall insuccessefulnesse of your Ministry in the conversion of none is such a putid calumny that even the sectaries read it with blushing and when they are told of it they turne their heads another way and pretend 't is for conveniency of spitting It may be your grief you are successefull in converting no more your comfort you are successefull in converting some your confidence that he is a soul perverter or at least that the way to convert men is not to teach that men can convert themselves His trouble it is that any are converted by you from his errours But if he thinkes that there is no conversion of soules in our Churches what will he and his Collegues do for new recruits their trade of Sheep-stealing will quite decay for I have heard that sundry of themselves do not so much as pretend to preach for conversion of soules As for my selfe I see no other import or tendency as he cants it in this his foolish pamphlet but onely by reviling to vilifie me though I can blessed be God say with Joseph God hath meant it unto good for me yea unto a good contrary to the evill of reproaching and therefore more than one hundred times doth he in this his rayling pasquill expresse himselfe against me in such termes as these Youngling novice boy childe youth young springlius young glorioso young ignaro young Phaeton vaine young man unworthy young man young Jenkins young simplicius childling young Pragmatico shamelesse young man young Dictator young Metropolitan young Thraso green-head young peece of presumption Prelaticall peece of Presbytery unhallowed peece of Presbytery swelling peece of vanity san of shame and folly illiterate soule poore man silly brain mancipium of illiteratenesse friend William Batte mi fili as if with his religion and reason he had also abjured good manners And he plainly tels his Reader that his aime in writing his booke was thus To make me know my selfe though a gracious heart would have put him upon writing to have made the people know the truth Touching his reproaches for my want of yeers I could say That I was ordained Presbyter about ten yeares before Mr. Goodwin commenced Independent That I learned those rudiments of Logick above 20. yeares ago in the University of Cambridge which Master Goodwin is now defective in either by never learning them or forgetting them as is cleere by sundry passages in his Booke which I have mentioned in this That if I be so young I am in part excused for my illiteratenesse my times it seems having been short as well as my attainments That I grant Mr. Goodwins book speaks him old particularly that passage of his p. 2. To. Eld. where he speaks

his owne seniority thus The worse spirits of malignity hypocrisie searednesse of conscience dissimulation of the truth c. do not often finde men out till they be stricken in yeeres As for the residue of his Pamphlet it speaks him old even to dotage which is to be a childe twice and alwayes That were I so young as he pretends yet he cannot prove the falsenesse of my assertions by the fewnesse of my yeeres though this be the strongest argument in all his booke against what I write his only indeavour being to make my booke a sufferer by my yeeres because he cannot make my yeeres to suffer by my booke That were there so great a disparity of yeeres between us yet truth is senior to us both and he and his errours are more younglings to truth than I am to him though I grant his Errours to●●ing grace as old as Pelagius Touching that other imputation of illiteratenesse I say I am so far from disliking this his charge that I should have bin very well satisfied if sundry who exceed Master Goodwin in standing and very much in understanding had passed the same censure upon me that he hath done and never another That as he hath not so much learning as to allow him to boast so I have not so little as to suffer me to be unthankfull That he hath dishonoured himself in the undertaking nay in the overcomming were he victor much more inbeing overcome by one so illiterate having mustered such a vast body such a huge book to pursue a flea wherein every line is at least either a pike or a musket should he vanquish it would be no honour to him should he be vanquisht the disgrace would be indelible That sundry not contemptible have had but low estimations of Mr. Goodwins literature Famous Doctor Stoughton observing how Master Goodwin was wont to torture Scripture for the defending of his errors which in those dayes he vented in his Sermons used this comparison in the hearing of an eminent Minister now in London As an hungry dog that teareth and gnaweth upon a dry bone and can suck nothing out of it for the relief of his appetite by long gnawing upon it wets it all over with the unclean moysture of his own mouth and at length for hunger sucks in that moysture againe as if he had been beholding to the bone for it so said he did Mr. Goodwin teare the holy Scriptures to draw out a sense that might countenance his unlearned and corrupt opinions which he not able to obtaine the Scriptures being dry to such intents the spurious expositions that flowed out of his owne month upon the Scriptures in his tedious tozing of them he confidently sucks in againe as if they had been the contributions of the Scriptures themselves Mr. C. a Minister of good worth now in London and Minister of Ma. neare the be whether upon observing the darknesse of Mr. Goodwins way in expounding or rather his darkning in stead of expounding Scripture or otherwise sometimes said Mr. Goodwin was like a horse that went into a very clear streame but coming forth againe he left it by pawing with his feet very thick and muddy And indeed he is no better at the pen than in the pulpit for in making all his pamphlets he seems to dip his pe● or rather his pia mater in puddle-dock A reverend Commissioner and a learned Minister of the Church of Scotland having one of those wretched pamphlets called Sion Colledge visited sent him in his letter shortly after returned he used only this short but sharp expression concerning it Goodwin is a beast The passage I reade Touching that imputation of Prelaticall peece of Presbytery I say my principles preaching and other practises are and ever shall be by Gods grace opposite to Prelacy because my conscience tels me that Prelacy so much opposeth the Word under Prelacy I was an early sufferer At Cambr. long since I was forced to forsake my otherwise dear Colledge because I durst not ful mit to popish and prelaticall innovations and to betake my self to another Colledge in the same University where I enjoyed liberty for study sundry yeares with out those Prelaticall impositions and sundry are able to testifie how fierce the rage of the Prelaticall faction was against me a long time in the university and afterwards though I say not that Master Goodwin was connived at and secretly encouraged to vent his opinions in Colemanstreet when the faithfull Min●sters of the City were silenced and persecuted You have had a taste of his reproaches behold him now making lyes his refuge He relates two stories concerning you which together with his descants upon them are the subject matter of most part of his Epistle but there is scarce a word in either of them in the writing whereof his fingers were not wofully troubled with the Cretian cramp In his first story he tels the Reader Pag. 2 3. of his Epist That although n a Provinciall meeting it was resolved upon the question That no answer should be given to his booke called Sion Colledge visited and he hopeth out of sense of his innocency that the graver judicatory had determined his immunity as Pilate did Christs yet Master Jenkins like the Jewes who would needs have Christ crucified hath made log furrowes upon his back c. A story that hath not fewer than fore of five of the foresaid Cretian commodities in it For first The Provinciall meeting never propounded much lese made any resolution upon any question concerning the answering or not answering his book 2. Never was it resolved in any of your meetings that his book should not be answered indeed it was generally conceived that so empty a pamphlet deserved not to be answered by any So that 3. the forbearance to put any upon the imployment of answering his book was not out of sense of his innocency but out of apprehension of his impotenoy you looking upon him as seven fold more the son of shame an t folly after the publishing of his Sion Colledge visited than he shewed himself before 4. Never did Mr. Jenkin make furrowes upon his back he onely shew'd the deep furrowes that Mr. Goodwin had made upon the back of truth with the plow of his pen Satan guiding and driving it most commonly for him And I know nothing that was laid upon his back but a rod according to Salomons advice and that too of his own making Sorry I am that instead of making him to mend it hath occasioned him to be mad In his second story he tels his Reader that the Archytects of the designe he meanes of testi●ying against his errors obtained the subscriptions of Master John Downame to a paper wherein was not the least mention of any of his Errors and after Mr. Downames band was obtained they foysted into the Catalogue of Errours what sayings they pleased Captain Cretensis is upon his march but I shall stop him The relation consisteth of two

expositer of Scripture gives us this to be the meaning The naturall man whilest he continues thus bath not a power actually and for the present to know simply the things of the spirit but he hath such principles which by a due and regular improvement may advance and rise into such a capacity or power as is contended for That place of 1 Cor. 4.7 Yo. Eld. p. 59. Who maketh thee to differ he tels us is not to be understood of any difference betweene man and man which is made by any saving worke but of such a difference onely which stands in more or fewer or in greater or lesser gifts which difference in the primitive times was frequent He having said That no writings originals or translations are the Word of God the matter and substance of things as that Christ is God is Man that be dyed that be rose from the dead c. conteyned in the books of the Old and New Testament being by him acknowledged only for the word of God I demand of him thus Bu. p. 22. how can any beleeve that the matter and substance of the Scripture as that Christ is God and Man c is the Word of God when as be must be uncertaine whether the written word wherein that matter is conteyned is the Word of God or no This hereticall and rediculous soul fetcheth off himself thus by asking me againe Cannot a man beleeve these matters conteyned in the Scripture The Sun is the greater light and the Moon the lesser light unlesse he be certaine that the written word is the Word of God To my charge of his joyning hands with the Arminians in heir errours concerning power to good supernaturall he answers ●ot a sillable by way of denying the charge but tels me That in holding Jesus Christ to be they holy one of God Yo. Eld. p. 43. Y. El. p. 44. I joyn hands with the Devill Yea he saith the Arminians attribute all the praise of conversion to God Nay he slights and neglects as much the accusation of agreement with Pelagius in his Errours impudently affirming Youngl Elder pag. 52. that between Augustine and Pelagius there was little or no difference To my allegations out of the Fathers and Bucer for vindicating either of the Scriptures or the grace of God he answereth not a word And instead of doing so when I bring multitudes of evident places out of them to shew how those places which he wresteth ought to be understood he very modestly rather than they shall not be though to speak for him in some few places tels us that they contradict themselves in all the rest To cite saith he other words of a contrary import to those qu●ted by me out of the same Author is no manifestation of the impertinency of my quotations Yo. Eld. p. 5. but it is indeed a discovering of the nakednesse of an Auth●r to present him contradictious to himselfe and to expose the unstablenesse of his judgement to the eyes of men So that ●ucer Ball Augustine Hierome are self-contradictors unstable naked unable rather than this petty-toes of a Pope can erre an haires breadth He scoffs at the absolute decree and saith Yo. Eld. p 10. That I and my mates tremble not to inform the creature against the Creator as if from eternity be had shut up his grace c. with the iron barres of an irreversible indispensable decree He tels us pag. 62. that ther 's nothin but morall perswasion to act the will into a saving consent Yo. Eld. p. 62. pag. 63. for thus he wanders It passeth my understanding to conceive how the will should be wrought or acted into a consent in any kinde otherwise than by argument motive and perswasion unlesse it be by force violence and compulsion The essentiall constitution and fal●ick of the will exempt it from being drawnely an other meanes And page 65. he thus debaseth the working of Gods grace There is no man converted actually but might possibly have acted or demeaned himselfe so as never to have been thus converted And pag. 52. The adjutory of grace doth not imply a necessity of effecting that which is effected by it He clearly takes part with that infamous Pelagius against those holy men Vid. p. 5. Y. El. in charging them with Manicheism I having told him That the charge of Manicheism was an old calumny cast upon the Fathers by Pelagius he tels me again We are not to enquire by whom or upon whom it was cast but by whom it bath beene taken off from any of your judgement Youngl Elder pag. 45. till this feat be done he concludes the charge must be continued But of his omissions and slender and erroneous performances you may please more fully to take this following account in these three following Chapters CHAP. II. Shewing Master Goodwin his omissions in his Youngling Elder and totall passing by of most of the materiall passages contained in my booke called The busie Bishop against his pamphlet called Sion Coll. visited by way of parallel Asserted in Sion Colledge visited IT was never well with Christian Religion since the Ministers of the Gospell so called by themselves and so reputed by the generality of men for want of knowing better cunningly vested that priviledge of theChurch of being the ground and pillar of truth in themselves There came lately out of the presse a few papers stiling themselves A testimony to the truth c. and pretending to a subscription by the Minist of Christ c. Sion Coll. visited pag. 1. It is a precious truth of Jesus Christ That no act of man what soever is any foundation of Christian Religion the Apostle affi●ming that other foundation can no man lay but Jesus Christ 1 Cor. 3.11 and yet the denyall of the act of man to be a foundation of Christian Religion as viz. The beleeving that the Scriptures are the Word of God is by the said Booke called A Testimony to the truth ranked among infamous and pernicious errours Sion Colledge ●sited pag. 3. You cite some of my words barely suppressing craftily my sense You cite these words Questionlesse no writing whatsoever whether translations or originals are the Word ●f God Divine Author pag. 18. without citing those other words of mine Divine Author pag. 13. wherein I assert them to be of Divine Authority Si. Coll. visited p. 11 12. Let the thirteenth and fifteenth pages of Divine Author be lookt upon pag. 12. Sion Coll. visited I beseech you brethren where lyes the error of these words 〈◊〉 God should not endue men with such principles abilities c. by the diligent improvement whereof they might come to be convin●ed of a readinesse and willingnesse in him to receive them into grace and favour upon their repentance and turning to him upon which conviction that repentance and turning to God alwaies followes they which are condemned would have their mouthes opened against God and surmshed with and excuse c.

cannot stand together this indeed I say that a morall influence is of it selfe insufficient but not with an efficatious influence inconsistent That a meere morall influence is operative onely metaphoric●s per modum objecti and gives no power to the faculty upon which it workes but serves onely to excite and draw into act the innate power and that the soule of man destitute of power to supernaturals cannot be wrought upon in such an objective way of morall perswasion 3. You say That if by physicall influence Master Jenkin understandeth any ether kinde of work●ng upon the will by God than by the mediation of the Word or than that which is proper to be wrought by such an instrument as this c. I deny any other physicall influence upon the will It passeth my understanding to conceive how the will should be wrought or acted into a consent in any kinde otherwise than by argument motive and perswasion unlesse by force violence and compulsion c. Answ Your answers here are inconsistent 1. with themselves and 2. with truth First you deny any worke of God upon the will save by the mediation of the Word and yet instantly you say Yo. Eld. p. 62. You allow an outward excitation of the soule or opening of the heart by the spirit a gracious and immediate supporting of the will in the act of consenting c. I would faine know how these two can stand together 2. You deny That God workes any thing upon the will which is not proper for the Word to worke or that any thing can be wrought upon the will except by perswasion or by argument c. If you had attended the state of the question you would have spared much of this twatling the question is by what influence of grace the naturall mans will is set right in actu primo hath a principle of new life infused into it and not by what it is made actually to beleeve in actu secundo the former is done by the immediate and almighly power of the grace of God Homines tentum sunt habitualis conversionis or●●sio amecedens condit o●quod praedicato evangedi● resipiscent●● fidei deus spir●●u regenerante virtutem fidei resipiscentiae ●nimis electorum indat ut habiles sin● ad par●dun Evangelium actualis verò conversionis sum causa instrumentalis Gom. p. 154. the other by the same power working in the word You must not assert that the causa objectiva or moralis doth create the faculty but suppose it For your further information herein I refer you to that excellent Tractate of Gornarus de gratia conversionis particularly to pag. 154. To. 1. at whose feet you may fit to reape the blessing of his head as you speak but fit not as an instructor any more but as a novice not as a teacher but as teachable 4. You tell me in this section frequently that you understand not well it passeth your understanding c. to conceive how the will should be acted into consent c. how men be begotten by the Word c. The miste ies of faith are not to be measured by the strength of your understanding will you beleeve nothing but what you can conceive why do you not turne a professed Socinian 5. You tell me in this Section that God opens the heart immediately supporteth the will in the act of consenting suffers nothing to intervene to prevent consent You would faine seem to say something but hoc aliquid nihilest what meane you by supporting of the will Doth not God as immediately support the will when it consents to evill as in the act of consenting to good and though he prevents externall tentations yet leaves he not the will it self in ●quilibria to consent or not to consent Is it enough to deliver from externall tentation unlesse also from our owne internall corruption What meane you by opening the bea rt is it not so done by the Word that it passeth as you say your understanding how the will should any other way be wrought into a consent meane you not as your Pelagius who in a fit of zeale spake for the working of grace just as you do Aug. de gra Chr cap. 7. Adj●vat no Deus per doctrinam revelarionem suam dam cordis nostri oculos aperit du●n nobis ne praesentibus occupemur futura demonstrat dum diaboli pandit infidiat c. Nunquam isti inimici gratiae ad eandem gratiam vehememius oppugnan lem occultiores mol untur insidias quàm ubi legem laudant adjuvat nos Deus per doctrinam revelatim●m c. God assisteth us by doctrine and revelation when he opens the eyes of our mindes when he shewes us things to come lest we should be intangled in things present when he disc●vers the snares of Satan Concerning which and the like passages Augustine saith That the enemies of grace the Pelagians did never more subtilly oppose grace than when they most p●aised the Word in which respect In Con. mileu Can. 4. was that anathem● denounced * Conc. Mil. c. 4. Quisquis di erit gratiam dei propter hoc tantum nos adjuvare ad non peccandion quia per ipsam revelaiu● aperitur intelligentia man lato●um ut sciamut c. non autem per illam nobis praestari ut quod saciendum cognoverimu agere valeamus anathema sit Quisquis dixerit c. whosoever shall say That the grace of God serves to help ut against sinne onely because by that we know and understand the commandment and not also because by that grace power is bestawed upon us to do what we know let him be accursed Yo. Eld. p. 63 Lastly you say in this Section That you do not well understand what I meane by my physicall insiuence of grace upon the will Answ Where have you lived all your time have you grown grey in promo●ing Arminianism and yet never heard of the physicall influence go to Ames Triglandius Rivet c. and you shall be informed what it is I acknowledge it with these and sundry other reformed Divines to be that gracious and reall working of the Spirit of God by which a principle of divine life is put into the soule of the naturall man that was dead in sins and trespasses by which he is quickned and raised from the death of sinne and of naturall is made spirituall and savingly to understand and will spirituall things You acknowledge Sect. 69. that I propounded foure quaeries Yo. Eld. p. 63 Sect. 72. but now in this your 72 Section you having thus ridiculously as is seene gone over my two former quaerees muddily jumble together my two last though not without this designe of a more convenient hiding your opinion from the Reader My third quaere was this Whether grace be an adjutory uncertaine and resistible or whether grace be an invincible infallible determinating adjutory to the will 1. In this