1. Mr. Jenkin argues himselfe defective in point of conscience , by these and many such like passages in his Book .

In his Title page , he calls Sion Colledge visited , A very feeble Pamphlet : and a while after ( in his Preface ) His other writings are below the most : but this last piece was below himselfe .

Though the man speakes these things in good concurrence with my conscience ( for I verily believe my writings to bee of that sort of weake , Sect. 3. feeble , and despised things , which God hath chosen to confound the things that are mighty , ) yet I have cause to think that hee speakes them with the loud reclamation of his own , it being a thing incident to youth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Eth. ( as Aristotle long since observed ) to say many things , which they beleeve not .

For first , is it like that a man of such Seraphicall parts and learning , that he is able to instruct the ignorant in the profound speculation of the Quiddity of Manicheisme , whereof Mr. Goodwin , and such Abecedarians as he , is ignorant a a Busic-Bishop , p. 45 , 48 , &c. , would so farre undervalue himselfe , and prophane his excellencie , as to set himselfe and all the powers of his wit against that he judgeth VERY FEEBLE ?

Subruere est arces , & stantia moenia virtus : Quilibet ignavus praecipitata premit . i. Valour , strong castles won , and walls , d'exalt ; 'T is cowards guise things FEEBLE to assault .

Secondly , if he judged my Pamphlet so very feeble , why doth he so studiously , amolish , and deprecate of his Reverend Sirs , the suspition of Ambition , in that he should undertake to answer it b b Preface . p. 2. ? When an Eagle engageth herself to catch a Fly , hath she cause to feare the imputation of Ambition , because of such an attempt ? In this solemne deprecation of his to his Reverend Brethren , not to account it ambition that puts him upon the undertaking , supposing the Pamphlet he undertakes to be very feeble , he either makes his brethren very feeble in their understanding , viz. as being obnoxious to account it ambition in him , that should attempt to break a rotten stick ; or otherwise bewrayes the rottennesse of his own conscience in calling that VERY FEEBLE , which he inwardly thinks to be very strong . And whereas hee presently addes , that for the most of them to have performed his taske , he should have accounted it an act of ( not to say too ) great condescention : Questionlesse the condescention in them had been as great , as it would be in the Master-fidlers belonging to a countrey consort , to excuse the little Boy , and carry the great Fiddle themselves .

Thirdly ( and lastly ) is it likely that Mr. Jenkin can have the consent of his conscience , to say , my other writings are below the most , and this last to be VERY FEEBLE , and below my selfe , when as the fifth rib of Mr. Jenkins Religion ( High Presbytery I mean : for which metaphor I shall give account hereafter ) lies bleeding at the foot of the other , being as good as broken in peeces by them ; and himselfe , with many others of his Collegiate fraternity , cast out of the possession of their patience ( that I say not , of their wits ) by the last . If my other writings were below the most ; the cause of High-Presbytery being so shaken , shattered , and dismantled by them , must needs be ( in strength , and capacity of being maintained ) below the most of causes ; unlesse for the staving off of this consequence , Mr. Jenkin will say , that the cause I speake of , is good , but the defenders of it are weake and insufficient . I give him leave to chuse his horn ; but goared hee must be either by the one horn , or the other , of the Dilemma . And for Sion Colledge visited , if this be below my selfe , it is a signe that Mr. Jenkin , and his Reverend Sirs , grow downwards , or backwards , as well in patience , as in learning and knowledge . For I appeal to all judicious and disengaged men , that have found so much time as to lose in reading Mr. Jenkins Busie Bishop , whether both the patience of the man be not overcome , and his learning overcharged , with that writing . If Mr. Jenkin notwithstanding all this , will say in his soule and conscience , hee verily beleeves that the said writing called Sion Colledge visited , is a very feeble Pamphlet , let this Animadversion be removed from under this head , and carried on to the third , to prove him a Defective in judgement and understanding . But I suppose there is no occasion for the remove .

Secondly , Sect. 4. whereas ( in the said Title page ) he insinuates me guilty of cavills against the Ministers of London for witnessing against my errors touching the holy Scriptures , and the power of Man , &c. it argues ( in his own metaphor ) a crazy conscience . For I never cavil'd against , nor had any thing to doe with , either on the right hand , or the left , the Ministers of London for witnessing against any errors of mine whatsoever , nor did I ever charge them with any such crime . That which I charged them with , ( not cavil'd against them , for ) was unconscionable and indirect dealing with the words & writings of their brethren , who never wronged them , a cōspiracy against several truths of God , ( bound up indeed in the same bundle with many errors , as Christ was numbred amongst transgressors , ) and incensing the Magistrates against thousands that are godly & peaceable in the land , because not of their faction , &c. With these things , and some other of like notorious delinquency with these , I confesse I charged them . But that they ever witnessed against any error of mine , it never came within the verge of my thoughts . Doth not then my young adversary abase his conscience greatly in this point also ?

Thirdly , Sect. 5. when in the same Title page he affirmeth , that in his Busie-Bishop , the impertinency of my quotations out of the Fathers , M. Bucer , and Mr. Ball , are manifested , he plainy declares , that it is all one with him to say that snow is black , as that it is white : yea more easie , to say that what is not done , is done , than to say that it is not done . For alas ! what hath the young Glorioso done to the value of the least haire of his head , towards a manifestation of any impertinencie in any of my quotations he speakes of ? Or if he understand not what the impertinencie of a quotation meaneth , or wherein it consists , let this note serve under the third head , and prove him debile or crazie in his intellectuals . For to cite other words , of a different , or contrary import , to those quoted by me out of the same Author , is no manifestation at all of any impertinency in my quotation . It is indeed a discovering of the nakednesse of an Author , to present him as contradictious to himself . Nor is there any practice or course more ready and direct , to enervate , cancell , and dissolve the interest of all humane Authority whatsoever , and to render all Authors , but as so many ciphers in matters of religion , than to expose the unstablenesse of their judgement to the eyes of men . For he that speaketh contradictions , as to matter of testimony , is as good as silent , and as speaking nothing at all . And for my part , I neither am , nor shall be , at all offended with Mr. Jenkin , for duly presenting any Authors whatsoever , Fathers or others , beneath the order of Hagiographie , as divided from , and inconsistent with themselves , in any difficult or disputable point in Christian Religion . To goe on in this course I shall rather give him the incouragement of Macte nova virtute , puer . Brave youth , advance in this new valour thine .

For by this meanes he will help to teare and pluck off that covering of flesh , wherewith the faces of many notable Truths of God have been so bumbled and muffled up , that the generality of men could never come to a cleare and orderly sight , or view of them . Not that I would have the names or memories of men deserving well of Religion and Christianity in their generations , unkindly or unworthily handled in the least ; but that their authority and greatnesse of name might not ( contrary to their desires ) be abused to the prejudice or disadvantage of any truth ; nor , in any particular opinion which they assert or hold , be exalted above the strength and worth of those grounds , whether of Scripture , or Reason , by which they maintain it . I heartily wish , that in all our disputes about matters of Religion , all names of men whatsoever might be but standers by , and lookers on , and that onely their arguments and reasons might be actors . And whereas the young man , ( p. 41. ) either very ignorantly , or ( which is worse ) very contra-conscientiously , chargeth me with going about to make Testardus my Patron ; And p. 44. with bringing Mr. Bucer , and Mr. Ball to blesse me . And again , that I come to the Fathers for patronage ( which is his Coccysme , or Cuckow-note , that he sings ten times over . ) I must tell him , for his learning in these sayings , hee ( as the the English proverb phraseth it ) museth as he useth . For because himself , and others of his capacity , use to make Patrons for their opinions , of their books and Authours , having commonly no better pillars to support the Pile and Fabrick of their judgements , than flesh and blood ; therefore he conceiteth that all other men , who make use of Authors , doe it upon the same termes , and ground . But when the Lord Christ cited the testimony of John the Baptist , in the behalf of himselfe , and that Doctrine of his , wherein he avouched himselfe the true Messiah and Son of God , did he goe about to make him a Patron , either to himself or his Doctrine ? Nay , doth he not expresly disclaim any such thought or intention as this , in these words , I receive not testimony from man a a John 5. 34. , and as expresly declare what his intention was in producing this testimony ( in the words following ) but these things I say that ye might be saved : plainly signifying , that neither he nor his Doctrine , had any need of any forraigne or extrinficall aid from any Authority of men whatsoever , for the countenancing or asserting of either , in the eyes or judgements of considering and unprejudiced men , being both full of a native light of their own , abundantly sufficient for the conviction and satisfaction of such ; and therefore the reason which moved him to insist upon the testimony of John , was , that such partiall , froward , and ingaged men as they were ( for he speakes unto the Jewes , ) might have the advantage of a testimony more creditable with them , to be convinced of , and beleeve that , which was so necessary to be beleeved by them , for their salvation . In like manner , the reason why I quote either Testardus , or Hierome , or Austin , or any other Authour , as concurrent in judgement with me about my Doctrine , or opinion , which I teach , is not by way of patronage , or countenance unto them , or as if I conceiv'd that intelligent , free , and disengaged men were not sufficiently capable of truth in them only by the pregnancy of those Scriptures , and grounds of Reason , upon which they are built , without being relieved against their feares , by a conjunction of humane Authority ; but that M. Jenkin , & such as lye under the same disadvantage with him , for discerning and beleeving Truth , being so servile , and so bowed down in their judgements and understandings , that they dare not , ( or howsoever will not ) call any thing Truth , which men , voted Orthodox by a reciprocall vote amongst themselves , doe not call such with them , might have a sustentory , or encouragement suitable to their weaknesse in this kind , and not be afraid of Truth , as of an unclean clean spirit , for want of flesh and bones . Therefore when he speakes of manifesting the IMPERTINENCY of my quotations , I cannot readily imagine what he should mean by his Impertinency : or how , or by what light given by him , he should imagine that he hath manifested any such thing in them , or against them . If by the IMPERTINENCY of aquotation , he meanes , a contrariety of sence , or import , to somewhat which the same Author affirmeth or denieth elswhere , all , or the greatest part of his own quotations are every whit as IMPERTINENT as mine . For he quotes nothing from any Author in opposition to me , but what hath been counter-quoted by me from the same . Nor doe I , either in Sion Colledge visited , or in any other of my writings , quote any Author , for any such end or purpose as this , viz. to prove that the Author which I quote , never expressed himselfe otherwise , than according to the tenor of the words , which I quote from him . If not to prove such a thing as this by a quotation , be to quote an Author IMPERTNENTLY , I confesse M. Jenkin hath said somewhat ( though not sufficient neither ) to manifest the IMPERTINENCY of my quotations : but howsoever , the IMPERTINENCY of his own are equally manifest ( as hath been said ) by the same light . Or if by this his IMPERTINENCY , hee meanes the Impertinency of them in respect of the actuall accomplishment of the end intended and desired by them , which was the conviction and satisfaction of Mr. Jenkins , and others , of the truth contained and asserted in them , I confesse ( as touching himselfe ) he hath sufficiently manifested this Impertinency in them , by declaring himselfe an enemy to such Truths , my quotations notwithstanding . But in this sense of the word , IMPERTINENCY , his own quotations are altogether as IMPERTINENT as mine ; inasmuch as I , and many others ( to my knowledge ) are far from being satisfied by them , touching the truth of what hee conceiv'd to be comprehended in them . If young Thraso will undertake to manifest IMPERTINENCY ( in any regular or tolerable signification of the word ) in my quotations , he must clearly and lightsomly prove , either that vera justitia doth not signifie , true , but hypocriticall , righteousnesse ; or that anterevelatum eis Christum , doth not signifie , Before Christ [ was ] rev●●led unto them , but , that Peter answered and said , or the like 〈…〉 , quam ut ignorare eos Christum suum pateretur , doth at no hand 〈…〉 then that he would suffer them to be ignorant of his Christ , but , 〈…〉 two Sparrowes sold for a farthing ? or something as extravagant , 〈◊〉 noramus-like , as this , or other things of everyhwit as difficult 〈◊〉 as any of these : otherwise I make no question , but the next time that he and his conscience meet , either he will come off with this faire interpretation of his words , that the IMPERTINENCIE of my quotations ( i. all the IMPERTINENCIE that is in them , which indeed is none at all ) is manifested in his Busie-Bishop : for in this sence ( I confesse ) the IMPERTINENCIE of them , is here manifested : 1. there is no more IMPERTINENCIE in them , than what is by him manifested , which ( as was said ) is none at all : or else , with this penitent confession , that hee dealt unkindly by his Conscience , when he talk'd of IMPERTINENCIE in my quotations .

Whereas he pretends ( in the same Title page ) that in his Busie-Bishop my Cavils against the Ministers of London , are answered : Sect. 6. I answer , that in such a sence at the strong Arguments of his Book are answered in the Title page of mine , so are my cavils against the Misters of London answered by him in his . For as I answer all his strong Arguments , without answering any at all : so doth he answer all my cavils against the Ministers , without so much as answering any ; there being no jot or tittle of such imployment in my Book for his Busie-Bishop to meddle with .

Amongst many other causlesse and sencelesse revilings of me , Sect. 7. wherein he comforts himselfe and his Reverend Sirs ( his fellow Testimonialists ) against me , in his Preface he is not ashamed to charge me with abundant rage in opposing Christ in his Scriptures , Grace , Ministers , Government ; his rage ( saith he ) against the two last , reaching up to heaven . Elijah was the man charged by Ahab to be the troubler of Israel : but Ahab himselfe ( with his Fathers house ) was the man who indeed and in truth was the troubler thereof , Elijah being the Chariot and Horsmen of Israel . I have not troubled Israel ( saith Elijah to him ) but thou & thy Fathers House a a 1 King . 18. 18. . So I am the man charged with abundant rage in opposing Christ in his Scriptures , Grace , Ministers , Government : but M. Jenkin with his Sinonian band , is the man who really & according to the truth , thus opposeth him . I oppose Christ in his Scriptures in such a sense as Christ himselfe deceived the people . Others said , nay : but he deceiveth the people b b Joh. 7. 2. . These obstinate and blinde Jewes called that a deceiving of the people , which was nothing else but an instructing of them in the truth , and a preserving of them from being deceived . In like manner this sonne of shame , wilfulnesse and folly , calls that an opposing Christ in his Scriptures , which is most evident in the eyes of all men , who have not sold themselves 〈◊〉 ●laves into the hand of high-Presbytery , a justifying , a magnifying , an exalting of Christ in them . It was the expression of a man , as eminent both for pietie , parts , and place , as either of our Universities affoord , and not of the abhorred order of Independency neither ( as his preferment sufficiently testifieth , ) finding me charged by the testimony-mongers of Sion Colledge , with the foul crime of denying the authority of the Scriptures , & having seen my tractate upon that subject , that he wondred how ever it should come into the hearts of these men , to lay such a thing to my charge , how they durst traduce me as a man denying the authority of the Scriptures , when I had written so clearly , fully , & effectually , in the defence and vindication hereof . These , or words to this effect , he used to some of his friends ; adding further this regretfull Epiphonema : But I see wee are fallen into times wherein men dare doe and say any thing . Words of like import have come from severall other men of worth and judgement . But as they , who charged the Lord Christ with deceiving the people , were the deceivers of them themselves : so the truth is , that Mr. Jenkin , & his Cōpeers , who burthen me with opposing Christ in his Scriptures , are themselves the men of this abomination . For whilst in their teachings they turn the glory of the abundant grace , love , sweetnesse and bounty of God , expressed in the Scriptures towards men , into the similitude of the most unnaturall , unreasonable , unconscionable cruelty and blood-thirstinesse of a tyrant , and withall represent Christ as the Image and Expresse Character of this God , doe they not oppose , and that with an high hand , Christ in his Scriptures ? Or what opposition is Christ capable of in his Scriptures , greater than this , that these , diametrically contrary to their native tenor , tendency , and import , should be made accessory to his disgrace , and to the misrepresentation of him in the mindes , judgements , and consciences of men ; as if all the love , care , bowels , and compassions which hee bare towards farre the greatest part of them in his death , being interpreted , were nothing else but bloody purposes , intentions , & desires , to make them two-fold more the children of wrath , and this to the dayes of eternity , than otherwise they had been ? And that as for those few , whose salvation he is supposed to have intended in his death , that these were as much in the love and favour of God before , and without it , and had eternall life and salvation setled upon them by the unchangeable decree and purpose of God from eternity , without any relation to , or consideration of it ? The teachers and avouchers of such doctrines as these , are they who oppose Christ in his Scriptures , not they who deny ink and paper , and whatsoever is materiate or formed by man , to be precisely , and in propriety of speech , the word of God . Of the two , in case the saying of Epiphanius be true , that misbelief is worse than unbelief ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . it is better to deny the Scriptures in any sense , or in every sense , to be the word of God , ( which yet I never did , & am as far from doing as the best resolved man in all Mr. Jenkins fraternity ) than to render them an obloquie and reproach unto God , and destructive to his glory . But with what authority , and soveraignty of argument Mr. Jenkin proves the Sun to be a Sackcloth , I mean , that I deny the Divine authority of the Scriptures , shall be taken into consideration in due time .

That I oppose Christ in his grace , Sect. 8. is a charge parallel to the other of opposing him in his Scriptures : and therefore it is no great marvell if one conscience affords them both . But why , or how , doe I oppose Christ in his Grace ? Surely , not by making it greater , more extensive , more comprehensive , more redundant , than Mr. Jenkin and his fellow-dogmatists doe . Certainly the conscience of the man ( if it bee not amongst Rachels children a a Matth. 2. 18. ) will not give him leave to call this an opposition of Christ in his grace : but will rather reverberate this crimination upon himselfe and his mates , who tremble not to informe the creature against the Creator ( blessed for ever ) as if from eternity he had shut up his grace , mercy , love , from and against the whole generation of men ( some few of them onely excepted ) with the iron bares of an ireversible , indispensable decree , and this without any regard and consideration had , either to , or of , their obduration , impenitence , or unbeliefe : thus making him like a King , or other man , who should marry and desire to beget children , with a full purpose and intention to make the farre greatest part of them slaves , yea and to put some as soone as they should be borne ; others not many yeares after , to a most cruell , shamefull , and tormenting death . If there be any opposers of Christ in his grace under heaven , the teachers of such doctrines as these are the first born in the ingagement .

But it may be this swelling peece of vanity , Sect. 9. charging me , p. 29. with the swelling of nature , represents ●e as an opposer of Christ in his grace upon this account , viz. as exalting nature against , or above the grace of Christ . Indeed if the man could prove either of these , it might somwhat mend his market . But as to matters of proofe ( truly so called ) the great Gingler otherwise , is as well in this , as in other his undertakings against me , as mute as a fish . If God shall vouchsafe to grant me life and health , and opportunity otherwise , to give a distinct and perfect account of my judgement about the strength or interest of nature , and the efficacie of grace , it will appeare , that all things considered , I give as little to the former ( and much more to the latter ) as M. Jenkin and his Assessors do I shal only add this one thing ( for the present ) in the point in hand , that whatsoever is ascribed unto Nature , by way of gift , power , or endowment , except Nature , with her gifts and endowments , be given away from God , or from the grace of God in Christ , and ascribed unto some other Author , Founder , or Benefactor , there is no occasion given unto any man to look upon it , as any wayes derogating from the grace of God , or Christ . Sed de his alias

Whereas he expresseth himself as somewhat more qualified about my opposing Christ in his Scriptures , Sect. 10. and Grace , but with great indignation chargeth me with rage reaching up to heaven , in opposing him in the other two , his Ministers and Government , doth not his pen bewray him for a man , whose heart sits closer to his own interests of honour and profit , than to his Masters greatest concernments ? yea , I verily beleeve , that had I not touched the apple of Mr. Jenkins eye , he would not have said so much unto me , as black is my eye , for any opposition I have made against Christ . I have made bold to visit Sion Colledge , & to blaspheme ( as her worshippers interpret ) the great Dieana of high Presbytery ; therefore I must suffer as an opposer of Christ in his Scriptures , Grace : yea , and as a man whose rage reacheth up to heaven , in opposing him , first and principally in his Ministers , and then in his Government : my opposing him in his Ministers ( that should be ) is the root of the matter : Scriptures , Grace , and Government too , should have gone for nought , had not these Ministers of his been opposed . But upon what simple and ridiculous pretences , he raveth against me , as a man opposing Christ either in Ministers , or Government , is argued under the second head .

Not long after ( in this Preface ) he professeth , Sect. 11. that his hearty request to my mis-led followers ( because led out of the broad way of High-Presbytery ) is like that of Moses to the people , that they would depart from the tents of this man . Mr. Jenkin in this profession , hath charged himselfe with a very difficult task , against his next , viz. to prove , that Moses made some such request as this unto the people , viz. that they would depart from my tents . He tells me of three or foure prophanations of Scripture a a Page 59. : But he that prophanes Scripture himself , as Mr. Jenkin doth , more than three or foure times in his Busie-Bishop , is a very incompetent judge of this misdemeanour in others . But to levie the Scriptures against any principle , or practice in High-Presbytery , or Presbyterians , must by the decisive authority of this young Dictator , needs be a prophanation of them .

He further requests them , Sect. 12. that they would not feed upon chalk and coales in corners . I make no question but the persons he meanes will gratifie him in this request , with an overplus : and that they will take heed of feeding upon such stuffe as he speakes off , either in corners , or in more open places . It is well known that there is more Chalke and Coales about Christ-church , than is to bee found in , or about the Warehouse in Colemanstreet .

But since he tells them , Sect. 13. that the Lord Jesus Christ hath provided them Pastors after his own heart , I wonder how he dares attempt to seduce , or withdraw them from such Pastors ? They keep to the Pastor which the Lord Jesus Christ hath provided for them . But for those Pastors which Mr. Jenkin ( I suppose ) meanes , he or they , or both , shall doe well to prove them Pastors according to the heart of Jesus Christ : for their spirit , wayes , and works , strongly import another ( much differing ) conformity .

If under Prelacy they hated those Doctrines as hell , which now they advance to heaven , I trust they doe but imitate St. Paul , who in time came to build up that faith , which sometimes he destroyed b b Gal. 1. 23. . It seemes it is a law in High-Presbytery , that that which is crooked , must never be made straight , nor that which is turned out of the way , ever bee healed : or else that this Government is built of Irish Oke , so that there is no danger , or possibility , that any cobweb of error , or false doctrine should ever be found about it .

And whereas ( in the last place ) he desires them not to be offended at his acrimony ( wherein he commends himselfe for being more bountifull to mee , Sect. 14. than to all the men in the world besides , put together ) I trust that herein also they will grant him his desire . For ( as Hierome saith ) majores non scandalizantur : well-grown Christians are never scandalized , or offended : the reason whereof is , because they know that there are wolves in sheeps cloathing , as well as in their own skins : and that there is no unworthy , impious , or abominable thing whatsoever , but there is vilenesse and wickednesse enough in some proffessing Christian Religion , to perpetrate and doe it . Now the knowledge of the reasons and causes of things , is an antidote or preservative against admiration , and so against any distemper or disturbance in the minde or 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 putrid 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 considering 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 Church of Christ , and to preach as well as John Goodwin ( as indeed they may soone doe . ) Mr. Jenkin , the sooner my followers shall be able to preach , as well as I , I judge it so much the better , and more honourable to me . If it were the will and pleasure of him , who is able to effect it , I should greatly rejoyce if the thing might come to passe before the morrow next . It seemes your prayer is , that your followers may never be able to preach , as well as you : you are a mountaine , and therefore afraid of levelling . But why must it needs be one and the same designe , to raze , and to levell the Church of Christ ? When Moses wished , Would God that all the Lords people were Prophets , and that the Lord would put his Spirit upon them a a Numb 11. 29 , was his designe , or wish , to raze the Church of Christ ? When the Prophet Esay prophesied thus : Every valley shall be exalted , and every mountain and hill shall be brought low b b Esay 40. 4. : did he prophesie of the destruction , or razing of the Church of Christ , or of the exaltation and glory of it ? Questionlesse the raising and lifting up of the weaker members of the Church , in gifts and spirituall endowments , to the line and levell of those that are strong , would be so farre from razing the Church of Christ , that it would gird her with strength , and bee a beautifull crown upon her head . But it is plain , that by , the Church of Christ , Mr. Jenkin ( according to the old Pontificiall , and Pontificall notion ) meanes the Clergie : and makes account that if their interest , or honour be impaired , the Church must needs fall . Notwithstanding whereas he saith , that the designe of my deluded followers , is to raze , &c. if his meaning could be excused , his words were innocent , ( the crime of idlenesse onely excepted ) for they neither touch , nor concern any man . Mr. Jenkin may send his learned ignorance , with his unconscionable honesty , and my deluded followers , to dwell together in one of the Castles which he hath built in the aire .

Page 4. Sect. 18. He chargeth me with striking at the Pillar [ meaning the Ministers of Sion Colledge ] because of the Proclamation , the Gospel that hangs upon it . If by the Gospel , he means the Gospel of Christ , or Doctrine of Salvation ( which himselfe , I presume , will not deny to be his meaning ) then is his meaning also blasphemously base ; his words otherwise being passable . For doth the Gospel ( in such a sense ) hang upon such a crazy pillar , as the Collegiate fraternity of Sion Colledge ? Or doth Mr. Jenkin think , that the Doctrine of salvation is supported by Sion Colledge , and must needs fall to the ground , if this should sink , or fall ? If this bee the thought of his heart , I professe plainly , it is none of mine , nor of any affinity with any of them : and therefore when he chargeth me with striking at the pillar hee speakes of , because of the Gospel that hangs upon it , he chargeth me with that which never was in all my thoughts , no nor ever came neere unto any of them . I never look'd upon the Doctrine of Salvation , as depending or hanging on Sion Colledge . But had he charged me with striking at the pillar , onely because of the Proclamation that hangs upon it , and of such a Gospel , which really and in truth hangs upon it , I should have acknowledged the charge , as true . For that Proclamation of impiety , and opposition to the Truth , which hangs upon the pillar of Sion Colledge , and would ( I beleeve ) soon fall to the ground , if this pillar were removed , was the very reason indeed why I strook at the pillar . Nor doe I know any other Gospel but this , or some like unto it , that in deed and in truth , hangs upon the pillar of Sion Colledge .

Page 5. Sect. 19. He chargeth me with blasting the Ministers ( he must mean the Ministers of the Province of London ) with the title of murderous Nebuchadnezzars . Shamelesse young man ! What ? because the Ministers he speaks of , are indeed blasted , must it needs be by the Title of murderous Nebuchadnezzars given unto them ? and this by me ? This is another false and forged accusation against me : I no where call them , murderous Nebuchadnezzars . Howsoever , it is not I , nor any man else , that could blast them with any title , or titles whatsoever , did they not blast themselves with the rough East-wind of their violent practices against peaceable and pious men ; and with other courses of little better influence upon their names and reputations . When ( in the same page ) he representeth these words , as mine ; The Ministers of the Gospel claim Nebuchadnezzars prerogative , &c. he basely fallifies : I speak not this of the Ministers of the Gospel ; I verily beleeve , that no men of this interest and capacity , will claim any such prerogative , as there I speake of ; my charge is laid onely against such men , who call themselves Ministers of the Gospel , but are not .

Page 6. Sect. 20. He chargeth me , that when I write , I am alwayes in the clouds . But if so , how then come I to strike at the pillar of Sion Colledge ? Is Sion Colledge also in the clouds ? I feare rather among the Clods . But if I be alwayes in the clouds when I write , I am continually in my writings , where ( as the Scripture saith ) the strength of God dwelleth . His excellency ( saith David ) is over Israel , and his strength is in the clouds a a Psa. 68. 34. . I confesse that when I write , I finde and feele the strength of God neere unto me , and with me . I am content to beare the reproach of my habitation , for the accommodation of my company . But take Mr. Jenkin in his notion of my being alwayes in the clouds when I write , I wonder who shall mediate between that assertion of his in his Preface , where he saith of my last peece ( Sion Colledge visited ) that it was beneath my self , & this , of my being alwayes , when I write , in the clouds ? Certainly there is nothing that can make peace between these two , but onely this supposition , that in all my former writings , I was in the heavens ; and that in the last , I fell no lower , nor neerer to the earth : than the clouds . And in the clouds ( I acknowledge ) that sometimes I am , when I write , viz. relatively , ( I mean , with reference to Mr. Jenkin , and men of his line of understanding ) especially when I expresse any thing in significant and proper English , which lies a little out of the road of A. B. C. At such turnings as these , Mr. Jenkin is fain to pull me downe out of the clouds of my regular and good English , and put me into the light of his absurd and barbarous language , before he can see or tell what to say to me .

When ( as page 6. ) he affirmes , Sect. 21. that many know , that I have more heresies and errors met me , than are dispersed among some THOVSANDS in the world ; he must seek his Substantive , for his Adjective [ thousands ] inter oves & boves , & caetera pecora campi , or such like creatures , or otherwise suffer the shame of a Pseudographer , in those words . As for heresies , most certain I am that I have none in me , being alwayes ready and willing to submit my judgement , to such Arguments for my conviction , of the weaknesse and insufficiencie whereof I am not able to give a faire and reasonable account ( though I confesse there is somewhat short of this , which yet in true account is sufficient to exempt from the imputation of heresie . ) But as for errors , I confesse there may be more in me , than are dispersed among ten thousand [ sheep & oxen ] but that one Wil. Jenkin hath not double and treble my proportion in this black coyn , I know that there is neither man under heaven nor Angell in heaven , that knoweth , or is able to demonstrate . And when ( page 7. ) he chargeth it for a passage , as pernitious , as proud , that I should say , that I will endeavour when I am gone , that my followers may have my spirit among them ; First , he falsifieth ( almost ) as fast as he transcribeth , Graecia mendax . as if his pen were made of a Greek-goose quill , and antipathized against the truth . My words ( in the Epistle he mentioneth ) are these : I shall endeavour whilst I yet remain with you , to prevent as much as may be , any supposed , or feared inexpediencie in my departure from you . As for these words and phrases which hee interfoysts , followers , when I am gone , amongst them , &c. they are no where to bee found in the Epistle . And for those words which are in the Epistle , some of them he takes out of one sentence , and others , out of another , and jumbles them together into what saying he pleaseth . But secondly , suppose such a saying as he reporteth , should have dropt from my Pen , why , or how , or wherein , would it have been either pernitious , or proud ? Doth M. Jenkin judge it pernitious either to his followers , or to the world , that he should endeavour that his hearers might have his spirit among them when he is gone ? More shame for him to have a spirit so mischievous and vile , that it would be a pernitious endeavour in him , to propagate it amongst his people . Certain I am , that it becomes every Shepheard of every flock of Christ , to be of such a spirit , which he may lawfully , yea and commendably desire and endeavour to leave amongst his people , when he is gone .

Page 7. Sect. 22. He sets this crown ( shall I call it , of thorns , or of honour ) upon my head ; he calls me a Seducer in chiefe ; and yet a few lines before , he was so devout , as to acknowledge it for a mercy , that I have no more of intellect , and in his Preface he saith , that my writings are below the most ( to omit twenty vilifications and ten , every whit as quisquilious and importune , as these ) A double minded man ( saith James ) is unstable in all his wayes . What ? A Seducer in chiefe , and no intellect ? A Seducer in chiefe , and yet his chiefe writings below the most ? Happy sure is the condition of the world in Mr. Jenkins dayes , when the chiefe seducer in it is a man of a despicable and depressed intellect . Is not the most devouring beast also in it , a silly lamb , and the greatest danger in it , that men will walk with their heels upwards ? It had been time enough for Mr. Jenkin to have called me a seducer in chiefe , when he had proved , that I had seduced more , than any of the practitioners belonging to Sion Colledge .

Page 8. His face and conscience ( it seemes ) like Simeon and Levi , Sect. 23. took a shamelesse and sinfull boldnesse together , to affirme , that it was my aim ( in a place in Hagiom ) to prove him guiltlesse , who denieth the Being of the Scriptures ; and yet in the words immediatly preceding , he saith , that it is most like , that in the place he meaneth , I deale cloudily . What a wretched man is this , to charge a person , positively and peremptorily , with the vilest intentions that lightly can be , when by his own confession he had but a cloudy and obscure ground to do it ? I am perswaded , that hardly can an instance ( ab orbe condito ) be given , that so green a head , and so black a mouth , ever met so neere together before . Page 9. he chargeth me , with throwing off the Covenant in my life . I confesse I have not observed it with that exactnesse , which I both might and ought to have done : but had not Mr. Jenkin , and his high Presbyterian consorts , thrown it off in their lives , at another manner of rate than I have done , the Rights and Priviledges of Parliament had been better preserved , Incendiaries and Malignants more discovered , the Reformation of Religion in Doctrine , Worship , Discipline and Government according to the word of God , had been more advanced amongst us , lesse had been taught contrary to sound Doctrine , and the power of Godlinesse , yea and a more effectual course had been taken , that we and our posterity after us , might as brethren live in faith and love , and the Lord delight to dwell in the midst of us . But not to rave and rage against the servants of God in zeale to the fifth rib of Mr. Jenkins Religion , is ( in his interpretation ) to throw off the Covenant in our lives .

Page 10. Sect. 24. He chargeth me with denying the Scriptures . Why doth he not accuse the Sun for wearing a Sackcloth , & the Moon that she never shineth ? Here also he saith , that I think my eares defiled , when with the Covenant the Ministers do but name the world , Truth . Truly I think that M. Jenkin thinks he may both think & talk what he listeth , without being called to an account by him that judgeth righteously . Where doe I meddle with , or so much as mention the Ministers naming the word , Truth , with their Covenant ? Let them practice Truth and keep their Covenant , and I shall not be offended at their naming either the one , or the other . Indeed that men should talke aloud of giving Testimony to the Truth , and so to their Covenant , and yet to walk contrary to the Truth , and to their Covenant , is a matter of no pleasing resentment unto me , nor ( I suppose ) to any truly fearing God , or loving the souls of men . Lest he should be so farre overseen , as to let a page passe sine calumnia , he remembers himselfe , p. 11. and forgeth this slander , that I plead for the covenant onely to get the greater advantage against it God ( I am certain ) doth not know of any such intention as this , in me : but it is a small thing with Mr. Jenkin to make himself equall in knowledge with God ; he presumes to know , what God knoweth not . In the same page he strikes the same false stroke againe , and affirmeth , that I dare not come neere an expression of dislike to errors , by twelve score ; when as himselfe in the beginning of the same period , had acknowledged , that I tell the world , that errors are a great griefe to my heart , and that I oppose them in my Ministery . Though these be none of my words ( as most of his transcriptions are basely falsified ) nor so expressive of dislike to errors , as mine ; yet doe they contain a manifest expression of dislike to errors . He tell●● me , pag. 41. that a crazy conscience , and a brittle memory , are very ill companions . I am sorry Mr. Jenking hath no better company than these : they must needs draw him into much folly .

Whereas upon occasion of the Ministers branding Gods Truths , Sect. 25. & Satans errors , with the same brand of obloquy and reproach , I tender this Christian and sober advice to them , that in their next impression , they would not say , A Testimony against errors and heresies , but , as we account errors and heresies . Mr. Jenkin , ( p. 13. ) in the heat of his youthfull blood , not being well capable of advice , in conjunction with his first love to the fifth rib of his religion , riseth up thus . His plain meaning is : Be doubtfull whether those damnable errors and heresies be such , or no : be Scepticks , Seekers , &c. Was the man ever cut out for an Interprer , either of the word of God , or of Men , who so frequently misuseth the minde and meaning both of the one , and the other , by casting them out of their words , and substituting his own in their stead ? Doth he that adviseth men , not to judge themselves infallible , or not to deport themselves as if they were infallible , bidd them be doubtfull whether damnable errors , and heresies , be such or no ? Is not this rather the Spirit , and cleare importance of such an advice , Take heed you call not such things , such opinions , damnable errors or heresies , which you cannot sufficiently and substantially prove to bee so ? and which , for ought that appeares to men as learned , as apprehensive , as judicious , as conscientious every whit as your selves , to the contrary , may be the sacred truths of God ? By Mr. Jenkins logick , whosoever doth not judge himselfe to be infallible , and this in the most profound and disputable matters in Religion , ipso facto , ( or non facto , rather ) turnes Scepticke , Seeker , &c. and can never believe any thing . Men may be so far resolved and established in matters of religion , as to be able and willing to dye for them ; and yet not necessarily judge themselves infallible : will Mr. Jenkin call such Sceptickes , or Seekers ? If he will , what Sect shall we finde to give a denomination unto him , whose establishment in matters of Religion , notwithstanding his importune claime of infallibility , will not ( I feare ) amount to the value or worth of such a resolution . But ( it seems ) all counsell and advice to mature consideration , though in matters of the greatest consequence , and most dreadfull importance under heaven , is to Mr. Jenkin as the shadow of death , and the great abhorring of his soule . Youth , and the fifth rib of Religion , when they meete , make ( I see ) a fierie conjunction .

REader , Sect. 26. I make no question but thy conscience is before this satisfied about the vilenesse and wretchednesse of the conscience of Mr Vicars his Pastor , and my Persecutor ; yet have I present thee but with a first fruits only of his base unworthinesse . There is scarce any one page throughout the Pamphlet , but Jim and Oijm , forgeries and falsifications dwell in it . His imputations & charges are generally built upon the weakest , simplest , the most unreasonable and sencelesse grounds , occasions , and pretences , that lightly can be imagined . He seldome transcribes any of my words , but hee imbaseth them with some allay or other of his owne . Confident I am , that never did any Minister of Christ , vastare conscientiam , make so much wast of conscience within so short a time , and narrow compasse of occasion , as Mr. Jenkin hath done in this daring , and heaven-affronting piece of portentuous insolencie , and impiety , intituled , The busie Bishop . However , I shall not weary the Reader , or my selfe , with tracing him any further by the foote steps of an evill conscience : but shall proceed to the second head propounded , where we shall take a like survey of his intellectuals , as we have already done of his morals . We shall find him hearted , and headed , much alike . Only because the discussion and vindication of those two Doctrines or opinions , which Facultas Theologica , the faculty of Divinity annexed to Sion-Colledge , hath beene pleased to make erroneous , whether the Doctrines themselves will or no , and which were the principall ( and upon the matter ) the only engagers of me to this Answer , fall under the second head , I must crave the Readers patience and leave , to enlarge my selfe a little more herein , than in the former ; but withall shall make ample satisfaction , by contracting my selfe in the other two .