Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	prove_v	sense_n	true_a	4,551	5	6.4241	4	false

Text snippets containing the quad

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

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

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

be made truly religious onely by looking into a Bible seeing what is there written or printed and by beleeving that what he sees there written or printed is indeed there written or printed accordingly Mr. Jenkin hath smal reason to deny but that a Naturall man hath power to supernaturall good at least if he judgeth true religion to be such Seventhly Sect. 46. the true and proper foundation of Religion is intrinsecally essentially and in the nature of it unchangeable unalterable in the least by the wills pleasures or attempts of men But there is no book or books whatsoever Bible or other but in the contents of them may be altered or changed by men Ergo. For the Major If the proper foundation of Religion were intrinsecally in the nature of it changeable and alterable by men then can it not be any matter of truth because the nature of truth is like the nature of God himselfe unchangeable unalterable by Men Angels Devils or any creature whatsoever yea God himselfe cannot alter it any whit more than deny himselfe or change his own Nature or Being For the Minor that also is no lesse evident Experience teacheth us that bookes or Bibles themselves are de facto changed and altered by men from time to time every new Edition or Impression almost commending it selfe for somewhat corrected or amended in it which was delinquent or defective in the former And if Mr. Jenkin be not dissensed altogether he cannot but know that à facto ad possibile efficax est illatio Eightly and lastly If the Bible Sect. 47. or Scripture in the sense formerly explained be the true and proper foundation of Religion it must bee understood and meant either of the Bible and Scriptures as in the Originall languages onely or onely as translated into other languages or as both But it is neither true that the Bible or Scriptures in the Originall languages onely nor onely as translated into others nor as both are this foundation of Religion Ergo. First if Mr. Jenkin will say that they are the foundation of Religion onely as they are in the originall languages then they that understand not these languages cannot build at least with understanding upon this foundation and consequently can never be truly Religious If so what will become of Mr. Jenkins own Religion Secondly if the Bible or Scripture be the foundation we speake of onely as translated into other languages then it is alike unpossible that any Jew or Grecian who understands onely the language wherein he was born should become truly religious Thirdly and lastly if they he this foundation in both the said confiderations and respects or as well in the one as the other indifferently then two things or more in completenesse of being really and specifically differing one from another and between themselves may notwithstanding be one and the same identicall and numericall thing This consequence is evident upon these two suppositions 1 o. That the foundation of Religion is but one and the same numerically 2 o. That Bibles or the Scriptures in severall languages differ specifically amongst themselves Both these suppositions are pregnant enough in Truth For 1 o. If the foundation of Religion were not numerically and identically the same then men by becomming or by being made Religious should multiply foundations of religion yea and foundations in this kind should both increase and decrease in their number as the number of persons Religious either encreaseth or decreaseth Which though it looks like an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Master Ienkin's learning and wit yet is sufficiently ridiculous to an understanding man 2 o. That Bibles or the Scriptures in severall languages differ specifically amongst themselves is evident likewise For two things or more which differ more then numerically must needs differ specifically at least there being no middle or third kinde of difference between that which is numericall and that which is specifical Now certain it is that an Hebrew Bible for example and a Spanish Bible and so an English Bible and a Latine differ more then numerically the one from the other because they differ more than either two Hebrew Bibles or two Spanish Bibles differ from one another and yet these differ numerically the one from the other If Mr. Ienkin by the advice of the learned by which Mr. Vicars Sect. 48. if he and his speak Truth composed his learned picture and Wind-mill shall here answer that two things which differ only numerically may yet differ more between themselves then either of them differs from some third which differs from neither of them more than numerically so that every difference which is more then numericall is not necessarily specificall as a man that is learned differs more from a natural Idiot than either of them differs from a sober man without learning yet it followes not from hence that any of these three men differ from other specifically they being all men properly and univocally I answer That every difference which is more then numerical must needs be specificall in one kind or other i. must needs argue a difference in some things at least which specifically differ one from the other though not necessarily in any thing which is essential to the things or persons which are said thus to differ As for example a learned man differs not from an idiot or ignorant man in any thing which is essentially requisite to the nature and simple being of a man these have a humane body and an humane soule which is all that is essentially requisite to the simple being of a man as well as he But yet he differs from them both in the endowment of learning which learning differs specifically both from the ignorance which is in the one and the incapacity of knowledge which is in the other Such differences as these the Logicians call specifical but not simply specifical but specifical accidental or in specie accidentali This confidered the exception mentioned is of no value against the argument which it pretends to oppose For though the difference betweene an Hebrew Bible and a Spanish be but specifical accidental i. in respect of the two specifically different languages wherein they are written neither of these being essential to the booke which we call the Bible or the Scriptures yet such a difference as this is sufficient to prove that they cannot be one and the same thing numerically either Bible or Scriptures and consequently neither divisim nor conjunctim the proper foundation of Religion which as was lately proved is numerically one and the same As though the difference which is in point of learning and ignorance between two men the one of them being learned the other ignorant be not sufficient to prove that they differ specifically essentially the one from the other yet being sufficient to prove that they differ specifically accidentally it is abundantly sufficient to prove that they differ numerically and cannot possibly be or make one and the

Sectaries and Independents which the Ministers I speak of have had for these 3. or 4. years last past for I speak of the unprofitablenesse and uselesnesse of their Ministery only since the zeale of high Presbyterie eate them up as my words cleerly enough import I am very full of a rationall confidence that it may be cast up in a cipher and measured with a reed that never grew Page 1. Sect. 32. He chargeth me with aiming at the fifth rib of Religion It is the strangest metaphor that a man shall likely meete with to call High-Presbytery the fifth rib of Religion For certain I am that with truth he can mean nothing else that I should aime at Let that writing of mine he speaks of be examined and sifted to the bran let my scope drift aim end designe therein be calculated by the narrowest and most exact observations and it will clearly appeare that I aim at nothing but the breaking of the necke of high-Presbytery Indeed if this Presbytery be the fifth rib of Mr. Jenkin his religion I confesse I did aim at his fifth rib and gave her a soare bang I beleeve upon it But did Mr. Jenkin gather this Rhetoricall flower in Mr. Vicars garden Or what quaint Author furnished his pen with such an Elegancy as this to call the great interest of Sion Colledge domineering Presbytery I meane the fifth rib of Religion But I am so taken with the pleasantnesse and rarity of the resemblance that I shall hereafter in this discourse forbeare the dull Grammar expression of High Presbytery and use the Rhetoricall of the fifth rib of Religion in stead of it Yea but he presseth sore upon me with this accusation Sect. 33. that I take away the foundation of religion because I deny the Scripture to be that foundation What else saith he after his insulse and vain manner acting the part of a meere Braggadoch is the English of these words in terminis his owne viz. Questionlesse no writing whatsoever whether Translations or Originals are the foundation of Christian Religion And upon the onely repetition of these words as if the battell were fought the day won and nothing more to be said in the businesse hee be-zeales it thus Away with your hypocryticall exclamations against the enemies of Religion c. But is Caiaphas the High Priest risen again from the dead Or was not this his deportment right up and down He hath spoken Blasphemy saith the Priest concerning Christ John Goodwin denies the Scripture saith Mr. Jenkin to be the foundation of Religion What further need have we of witnesse saith the Priest What else is the English of these words saith Mr. Jenkin The High Preist in a devout detestation of our Saviours blasphemy as he must award it rent his clothes Mr. Jenkin in a zealous agony for my denying the Scripture cryes ou● Away with your hypocriticall exclamations c. Sio oculos sic ille manus sic or a ferebat i. Just so and so with eyes hands face he acted But before my friend William and I part at this turning I shall either make him as hereticall as my selfe in denying the Scriptures to bee the foundation of Religion Sect. 34. or else prove his wits to be as schismaticall as the senses of a Bethleemite whom he in course English calls a Bedlam in departing from their master But first to his most un-christian yea unmanly deportment in managing this base calumny and forged accusation against me Whereas I clearly and plainly distinguish and lay down a double sense and acception of the word Scriptures and in the one sense a● clearly acknowledge them to be of Divine Authority so the foundation of Christian Religion onely denying them to be such in the other this unhallowed piece of Presbytery wholly suppresseth concealeth my distinction and what I deny onely in such and such a sense representeth as simply absolutely and in every sense denied by me Whether I do not in a due regular sense affirme and avouch the Scriptures to be of Divine Authority to be the Word of God and consequently the foundation of Christian Religion I appeale to these words in pag. 13. of my Treatise concerning the Scriptures First if by Scripture be meant the matter and substance of things contained and held forth in the books of the Old and New Testament commonly knownamongst Protestants by the name of Canonicall I fully with all my heart and all my soul beleeve them to be of Divine Authority and none other than the word of God and God assisting shall rather expose my selfe to a thousand deaths than deny them so to be Can any man yea can Mr. Jenkin himselfe in words more perspicuous and plain assert his acknowledgement and beliefe of the Divine Authority of the Scriptures than these So that Mr. Jenkings charge against me of the denying the Scriptures to be the foundation of Christian Religion stands onely upon the authority credit or base of such an argumentation as this God hath taken a course that we might serve him without feare as is evident Luke 1. 74. therefore he hath taken a course that we should not feare him at all or in any signification of the word Feare which conclusion is diametrally opposite to the whole course and current of the Scripture and no wayes followes from the premises In like manner he that should inferre because it is said 1 Sam. 15. 29. that the strength of Israel meaning God is not a man that hee should repent that therefore GOD can in no sence repent should belie the holy Ghost who expresly saith Genes 6. 6. that it repented the Lord that he had made man on the earth yea and God himselfe who said thus to Samuel It repenteth me that I have set up Saul to be King 1 Sam. 15. 11. If I should reason thus Mr. Jenkin denies the woodden Horse made for unruly Souldiers to ride to be a living creature therefore he denies an horse simply and in every signification of the word to bee a living creatures might not Mr. Jenkin conclude me to be a Woodden Disputant Yet this is the Logick by which he proves that I deny the Scripture to be the foundation of Religion Secondly Sect. 35. when Austine Mr. Bucer Mr. Ball c. deliver themselves in one place at least seemingly and so farre as the letter of the words they use will beare for such an opinion which the generall tenor to nor of their writings elsewhere seeme to oppose how impatiently importune is Mr. Jenkin to have the sense of the particular place over-ruled and interpreted by the Analogy of what hee conceives to be their judgement elsewhere Why then in as much as he can produce but one place onely wherein I seem to deny the Scriptures to be of Divine Authority or the foundation of Religion whereas in twenty and ten places I clearly assert them for such yea it is my entire drift scope and designe in

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

same person Mr. Jenkin I trust before he baul Sect. 49. or brays against me any more as a man erroneous for denying the Scriptures to be the foundation of Religion will vouchsafe to answer these 8. arguments that workman-like not after that smal-sense rate at which he hath written in his busie Bishop Or if he had rather clamour then clerk it or shall do only the one because hee hath no good faculty at the other I shall apply that soft and gentle remedy good both for him and my selfe neglect Before I leave the particular in hand I must needs for the credit of my Antagonist being but a young beginner acquaint the Reader with that Hercule in and signall argument of his page 22. being the quintessence and spiritfull extraction of many pages yea of all hee argueth against me about the Scriptures How can any saith he believe the matter and substance of the Scripture to be the word of God when as he must be uncertaine whether the written Word or Scriptures wherein the matter is contained are the word of God or no But is not this a question of the same profound calculation with this How can a man believe that the Sun is a greater light and the Moone a lesser if he be uncertaine whether every jot and tittle of what is read in our Bible Gen. 1. 16. be the word of God or no because here it is said and God made two great lights the greater c Or with this How can a man believe that there are any such seasons in the yeare as Summer and Winter if he must be uncertaine whether that be the word of God or no Psal 74. 17. Thou hast made summer and winter If there be no meanes possible to believe the matter and substance of the Scriptures if a man be uncertaine whether the written word or Scriptures i. whether every thing sentence phrase word syllable letter point that is found in our printed Bibles for this must be his meaning if he meanes to argue against me be the word of God or no miserable is the faith of Master Jenkin yea miserable is the faith of the whole world For what assurance can any man have that the Transcribers of the Bible heretofore and the Printers of them of later times have in nothing mistaken or miscarried about them Are Scribes and Printers Mr. Jenkins his Prophets and Apostles or doth he not vest in them the infallibility of the immediate pen-men of the holy Ghost If the knowledge and faithfulnesse or unerringnesse of Printers and Transcribers be the foundation of Master Jenkin's Faith I confesse that hee and I build upon two very different foundations Besides Sect. 50. if it be unpossible for mee to believe that the matter and substance of Scriptures is the word of God if I be uncertain whether the written word be the word of God or no how came the Patriarchs and holy men and women who lived in the first two thousand years of the world to believe it since it was not only uncertain unto them whether our Bibles or Scriptures or word now written were the word of God or no but whether such a word should ever be written or no Doubtlesse the same way to bring me to believe what they believed is as open before the glorious God at this day as it was then seeing he hath not hedged it up either against himselfe or me with the thrones of any threatning or decree Againe though I willingly acknowledge and prove it at large in my Treatise concerning the Divine Authority of the Scriptures that the manner of the phrase and style of the Scriptures is a rich character of their Divinity and a very considerable ground to prove that they are the word of God yet is not this character of equal weight or power for such a conviction with the matter and substance of the Scriptures Therefore the nature beauty worth weight and excellency of these I meane of the matter and substance of the Scriptures is sufficient to perswade and bring men to believe that they are the word of God or things which came from God though they had not the gracious and super-added advantage of any thing in the Scriptures whereby to believe that they in respect of their language stile and all particularities of expression were the word of God Insomuch that were the matter and substance of the Scriptures understandingly and faithfully declared and held forth in any other Book or writing besides the Scriptures and which Mr. Jenkin himself would not call the written word of God there were no impossibility at all nor much improbability but that considering men might come to believe them to be the word of God Yet again Sect. 57. Doth not the Scripture it self plainly affirm and teach that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodnesse or kindnesse of God leadeth even natural yea and wicked men to repentance a Rom. 2. 4. If so then certaine it is that this kindnesse or goodnesse of God towards them leadeth them to the knowledge and consideration of this Truth that upon their Repentance God will be gracious unto them and forgive them their sins in as much as without the knowledge or beliefe hereof it is unpossible that any man should be led to a true and sound Repentance of which the Apostle here speaketh by any motive means or ingagement whatsoever Now I desire to understand from Mr. Jenkin in his next whether forgivenesse of sinnes and acceptation into favour with God upon true repentance be nothing of the matter or substance of the Scriptures yea or whether it doth not comprehend in it as explicitely and intirely as so much can lightly be comprehended in so little the whole and intire matter and substance of the Scripture If this be so then may men who are uncertaine whether the written word or Scriptures be the word of God or no come to believe the matter and substance of them to be the word of God notwithstanding in as much as the long suffering kindnesse or goodnesse of God are extended and vouchsafed unto many who are altogether uncertain whether the written word be the word of God or no. Lastly Sect. 52. doth not the Scripture also as plainely affirme that the Heavens declare the glory i. the glorious power as the word often signifieth of God b Psalm 19. 1. and his righteousnesse c Psalm 50. 6. and againe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. that which may be knowne of God his invisible things his eternall power and God-head are clearly seene from the Creation of the world and are to be understood by the things that are made d Rom. 1. 19 20. and yet further that the Gentiles without the written word both have and shew the works of the Law written in their hearts e Rom. 2. 15. by the worke of the Law meaning the effect matter or substance of the law written or else such convictions of