Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	according_a	speak_v	zion_n	16	3	9.7436	5	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

doe meet to agitate and consult of their affairs which many times prove the Kingdomes miseries they doe not meet in Sion Colledge As for the place of their meeting whatsoever it is wheresoever it is it is but Asini umbra or lana ●aprina to contend about so the ends of their meetings and their transactions at their meetings be the same it is all one to me and I suppose to all others where their Rendez-vouz be whether they meet at the quondam Dean of Pauls Colledge or at the present Dean of Pauls House or at Mr. Jenkins House or at the Popes-head Tavern or wheresoever But why doth he stile the two bookes he speaks of Sect. 1. 22 two fell and fiery Satyrs A Satyr according to our best Lexicography is a nipping kind of Poetrie rebuking vice sharply and not regarding persons The man as himselfe confesseth read the bookes with much astonishment and so being besides himselfe might very possible mistake Prose for Verse However after the manner of men astonished he speakes halfe-halfe-sense The books he speakes of though they be no Poetrie or Satyrs yet doe they rebuke vice somewhat sharply nor doe they regard persons The truth it that Truth is Satyricall and biting Sed quid opus teneras mordaci radere vero Auriculas i. What need we grate the tender eares of men With BITING TRVTH Yea the Galatians themselves it seems look'd upon Paul as an enemy as one that dealt Satyrically and over-sharply with them onely for telling them the Truth Am I therefore become your enemy because I tell you the truth a Gal. 4. 16. And questionlesse the admonitions and reproofes of the two Prophets Elijah and Micajah unto Ahab might in the same dialect and propriety of speech have been by him called Satyrs which C. B. useth when he termeth the admonitions and reproofes administred to Sion Colledge in the two writings which he quarrels by the name of Satyrs Howsoever if the writings he speaks against should be found Satyrs in the common notion and acception of the word yet he should out of his charity consider that they who wish well to the cause of Religion to the peace and quiet of the Citie and Kingdome lie under a great temptation of writing Satyrs considering the most unnaturall dealings of Sion Colledge men in opposition unto both Good men have at this day cause to professe and say with the Poet of old Difficile est Satyram non scribere To write a Satyr who can well forbeare Especially cum tot ubique Vatibus occurras When we meet with so many Prophets every where who write and speak things so provokingly obnoxious to the lash I beleeve the man is haunted and troubled with Satyrs and these fell and fiery enough as his complaint is But like a man affrighted intus habet quod extra causatur He hath that within him which he complains of as if it were without him The fell and fiery Satyrs which as it seem● by his complaint handle him so severely doubtlesse are not the Pamphlets he speakes of which have nothing f●ll or fiery in them except it be the fell and fiery actings and speakings of Sion Colledge men here mentioned nor yet Satyricall unlesse it be Truth but rather the sharp accusations the severe workings and smitings of a guilty conscience within him Which conscience I confesse might very possibly be awakned and set on work by the two bookes he speakes of to doe that severe execution upon the man but the Law which onely teacheth and admonisheth a Judge of his duty in punishing a malefactor is rather to be justified and commended than any wayes censured for so doing Moreover Sect. 123. out of the Amalthean horn of his Title Page we have a promise of a little tast by the way of another young thing of Mr. J. Goodwins running about with the shell on the head before it be all hatcht c. What must C. B. needs taste of a young thing before it he all hatcht Behold the unmaturalnesse and unrulinesse of the mans appetite The Law forbids again and again the seething of a Kid in his mothers milk a Exod. 23. 19. 34. 26 c. But Gallio careth for none of these things I looke upon this unrulinesse of appetite as a further character besides those mentioned of that D. D. I spake of for so common fame reporteth him a man of an irregular appetite as well in respect of reals as personals Yet if C. B. be this D. D. me thinks so grave and mighty a man of warre should not think the ingagement worthy his grandure to enter the lists against a young thing with the shell on the head Is there no mercy neither for young nor old with the members of Sion Colledge But how came C. B. to meet with that young thing he speakes of in that posture which he describes For confident I am that that would willingly have kept the nest not been running about before it had been all hatch'd had not some unnaturall thing befallen it But alas Doth not our English proverb inform us that he must needs RVN whom the Devill drives No marvell then to see a young thing running about before the time which by some black Art or other hath been conjured out of the nest and compelled to run I beleeve C. B. himselfe hath had a finger in the prank and imployed some of his Familiars to act it Howsoever if the Society of Sion Colledge be vindicated by C. B. in his late Pamphlet I beleeve they are beholding to this young thing of Mr. J. Goodwins as well as to the old thing C. B. for the accommodation For I have very good reason to think that C. B. would not have made any such breach upon his golden occasions as the compiling of this vindication such as it is hath put him upon had he not had the opportunity of commending himselfe for a man of rare activity as viz. in procuring the sight of some part of a book before the whole was finished and so by giving notice accordingly unto his friends and party to arm themselves with patience against the coming forth of it that when it doth come they may be able to bear the brunt with lesse regret and sorrow Expectata minus laedunt Looked for sorrowes prove lesse sorrowfull The said Title page yet blesseth us with this one blessing more Sect. 124. which consisteth in such a discovery or notification of the Author whereby a little doore of hope to obtain the great happinesse of finding him out in due time is opened The tenor of the words and letters together is this By C. B. who accounts it his honour to be a member of Sion Colledge In good time Who accounts it HIS honour Hath the man no more honour that he counts upon or can call HIS but only his simple being a member of Sion Colledge Judas had the honour of being a member of the Colledge of Christs

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 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 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

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 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 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 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

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

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

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