Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	afraid_a	die_v	elijah_n	60	3	16.6723	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

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

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 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 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

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-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