Selected quad for the lemma: truth_n

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

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

not acting contrary to his wisdom or cōtrary to his goodnes Is his soveraignty or dominion over the creatures impaired because he doth not judg it meet to command throns to bring forth grapes or Thistles Figs Confident I am that there never was a generation of Christians scarce of any kind or sort of men so positive peremptory and bloody in asserting their opinions and withall so weak contemptible and shallow in arguing them as the greater part of the London Sub-scripturients are Page 27. Sect. 91. to prove the words which I deny to be an error viz. 'T is a needlesse thing for Satan to blinde if they have not eyes to see to be very false he advanceth this apodicticall proofe For saith he notwithstanding Satans making us blinde we are blind of our selves Dicite I● Paean is not this a triumphant demonstration we are blind of our selves therefore there is a necessity that Satan should blind us I feare and partly know that such arguments as these or those that are very little better are the foundations of a great part of Mr. Jenkins Religion how importunely soever hee ob●rudes his reverend opinion of the Scriptures The very truth is that he and many more speake highly of the Scriptures not because they loveth Truth or the minde of God and of Christ contained in the Scriptures or care much for the propagation or knowledge of these in the world but to procure the greater reverence and authority to their own mindes and opinions how unworthy and godlesse soever by perswading the people that they dwell in sacred sh●ines and therefore can be none other but the Truths of God See a cleare instance hereof in the progresse of the late mentioned argument as simple as 't is it must be fathered on the Scriptures yea Scripture upon Scripture must be cited or rather abused in the justification of it according to Scripture saith he which saith That natur all men cannot know the things of the Spirit of God 1 Cor. 2. 14. and yet that the God of this world hath blinded them 2 Cor. 4. 4 When the Scripture saith that a natur all man is carried captive by Satan it is onely Mr. Jenkin that saith this the Scripture saith it not he hath practised the art of falsification so long in citing my words that his right hand cannot forget her cunning in citing the words of the holy Ghost himselfe when he hath a lame opinion to gratifie 2 Tim 2. 26. Doth it therfore follow he is not a slave to since because to Satan In this peece of discourse the intentions of these men in lifting up the Scriptures and so in using of them may be clearly seen unlesse the vaile of their ignorance may be conceived to hide them He chargeth me page 34. according to the known tendernesse of his conscience that still I would have fain the Scriptures counted hereticall with me In which saying alone there is more arogant and desperate blasphemy than can well be supposed incident to any other man than him that spake it For doth it not clearly suppose that the Scriptures themselves must be hereticall if they should teach or hold forth any other doctrine than what M. Jenkin teacheth And if so then not the Scriptures or their authority but M. Jenkin his judgement and authority must be the touchstone of Truth and Error and the Scriptures must be look'd upon as Hereticall if they shall presume to teach or assert any thing contrary to him and consequently must submit themselves to the regulation of his judgement in their sense and meaning and in whatsoever they affirm But whether I would fain have the Scriptures counted hereticall with me or no evident it is that M. Jenkin would fain draw them into communion and fellowship with himself in a most absurd insulse and unsavoury opinion in going about to prove from them that he that is as blinde as a man that is dead had need yet to be blinded by Satan or may further or to a greater degree of blindnesse be blinded by him As for that Scrip. 1 Cor. 2. 14. by which he seekes to prove it it appeares by his producing it for such a purpose that he understands little of it For first evident it is from the series of the context that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated the naturall man is not meant the man that is simply or meerly natural or unregenerate or that hath nothing at all of Christ in him but such a kinde of men whom two or three verses after viz. cap. 3. 1. 3. he twice expresseth by the name of Carnal whom notwithstanding he calls Babes in Christ So that evident it is that by naturall there and carnall here he meanes onely weak Christians such as for the present had made little progresse in the knowledge of Christ and of the Gospel This interpretation is further confirmed 1 o. from hence viz that one and the same kinde of person whom hee calls spirituall is opposed both to the naturall man there as cap. 2. v. 15. and likewise to the carnall man here cap. 3 1. 2 o. From hence that as the Gospel speakes frequently of two kindes or degrees rather of Christians weak and strong expressing them by severall appellations so the one sort of them viz the strong is amongst other denominations frequently expressed by the term spirituall If any man think himselfe to be a Prophet or Spirituall i. excellent and of a greater growth in knowledge than ordinary let him acknowledge that the things I write unto you are the commandements of the Lord 1 Cor. 14. 37. So again Brethren if any man be overtaken in a fault ye which are spirituall i. more able than your fellowes restore such an one c. Gal. 6. 1. To passe by other instances of like import And I Brethren could not speak unto you as unto spirituall i. as unto strong or understanding Christians but as unto carnall even as unto babes in Christ 1. Cor. 3. 1. So then the word Spirituall when spoken of persons or spirituall man being never found in the writings of this Apostle opposed to the meere naturall or carnall man but very frequently to the weak and lesse understanding Christian it is no wayes reasonable to imagine such an opposition here the scope and carriage of the context no wayes requiring it but rising up in opposition to it The reason by the way why the weake Christian is Sect. 92. and well may be termed naturall or carnall is because he retaines much of the meere naturall or carnall man in him he is still under the guidance of many false principles and notions of things which are more genenerally found in meere naturall and carnall men and consequently his dispositions and practices are in a great measure like unto theirs also A denomination may truly and with sufficient proprietie of speech be given upon a graduall participation onely of a form though it be not inherent in the highest

ΝΕΟΦΥΤΟΠΡΕΣΒΥΤΕΡΟΣ 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 Ἀλλοτριοεπὶσκοπος 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not a Novice lest being lifted up with pride he fall into the condemnation of the Devil 1 Tim. 3. 6. Now as Jannes and Jambres withstood Moses so doe these also resist the truth men of corrupt minds c. But they shall proceed no further for their ἄνοια folly or madnesse shall be manifest unto all men as theirs also was 2 Tim. 3. 8 9. Homo peccatum defendendo sibi praeponit sed poenitendo subjicit Aug. Exultatio praepropera ruboris plerunque sementis est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Quò moriture ruis majoraque viribus audes Fallit te incautum pietas tua Nec minùs ille Exultat demens Virg. Aeneid Printed for Henry Overton in Popes-head-Alley 1648. To the unpartiall Reader REader it was the complaint of a faithfull friend and Counsellor unto his Countrey long since that what he gave with the right hand was still taken and received with the left That great servant and Prophet of God David who kept a watch at the doore of his lips a 〈…〉 and was abundantly cautious not to sin or offend with his tongue b 〈…〉 yet met with occasion to take up this complaint against his adversaries that every day they wrested his words or as the originall soundeth they made a kind of labour and toile of it to figure his words i. to put uncouth and strange constructions upon them When righteous Lot did but seek to turn his neighbours the men of Sodome out of the way of their wickednesse though he attempted it in a most sweet and loving way I pray you brethren saith he to them doe not so wickedly c Gen. 19. 7. they through zeale to their lusts being impatient of all admonition fell foule upon him with this answer Stand back This one fellow came in to sojourne and he will needs be a JUDGE Now will we deale worse with thee than with them And they saith the Text pressed sore upon the man even Lot d Verse 9. c. It is not I suppose unknown to thee how that some few months since the Lord Jesus Christ the great Bishop of their soules was pleased to administer by the hand of his unworthy and weak servant a monitory visitation unto some professing themselves his Ministers who it seems stood in eminent need thereof commonly known by the name of the Society of Sion Colledge Which Visitation though administred with all faithfulnesse and singlenesse of heart by him whom the Lord Christ was pleased to use in that service yet the face of it being set to turn the said men out of those wayes of unworthinesse which they have no mind to relinquish hath so farre provoked them at least some of them that in stead of reforming themselves according to the tenor of that visitation they poure out the 〈◊〉 vials of their wrath and discontent in most unmanly passion in most unseemly revilings and reproaches upon that poore instrument of God who unfeignedly sought their peace and wealth in that administration It seems they are a generation dreadlesse of that thunder-bolt from heaven which certainly will strike all dead before it where ever it falls He that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10. 16. Not to mention the expressions that have fallen from others of them in this kind the unclean vomit of my Allotrioepiscopolian Antagonist alone is a super-sufficient testimony how dep●●r●ble and sad an effect that visitation hath had upon them not much differing from that which the Ministery of the Messengers and Prophets of old by whose hand God sent to his people and the CHIEFE PRIESTS amongst them had upon them to whom they were sent who as the Text saith mocked these Messengers of God and despised his words and misused his Prophets untill the wrath of the Lord arose against his people till there was no remedy c 2 Chron. 36. 14 15 16. When men are resolved to walk in the light of their own eyes and shall not onely reject but vilifie and scorn the admonitions of the Almighty by what hand soever administred it is a signe that destruction is coming upon them like an armed man 1 Sam. 2. 25. It is said of Hophni and Phineas the Priests that they hearkned not unto the voyce of their Father because the Lord would slay them And the sound of that voice of the Lord himselfe by his Prophet Ezekiel Ezek. 24. 13 is enough to make both the eares of Sion Colledge to tingle In thy filthinesse is lewdnesse because I have purged thee and thou wast not purged thou shalt not be purged from thy filthinesse any more til I have caused my fury to rest upon thee I feare the foundations of this Colledge are not long-liv'd the iniquity of the Sons thereof hath already so sorely shaken them Notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to presse them beyond the line of their demerit it seems in their Provinciall meeting not long after their visitation it was prudently if not piously and with remorce resolved upon the Question that no answer should be given either to Doctor Hamonds Book or mine But as Gehaz● rose up against the spirit of his master Elisha saying thus in himselfe 2 Kine 5. 20. My master hath spared Naaman this Syrian but as the Lord liveth I will run after him and take somewhat of him e 〈…〉 so hath Mr. Jenkin in the vanity and pride of his heart magnified himself against that Spirit of wisdome and counsell which spake in his more advised brethren and whereunto according to rule he ought to have been subject and as the Jewes would needs have Christ crucified when Pilat had judged him to be delivered f Acts 3. 13. so hath the heart of this young man importuned him to make long furrowes of most notorious and importune slanders and reproaches upon

of malignity hypocrisie searednesse of conscience dissimulation of the truth c. which doe not often find men out untill they be somewhat stricken in yeare and gray haires upon them 1. Mr. Jenkin argues himselfe defective in point of conscience by these and many such like passages in his Book In his Title page he calls Sion Colledge visited A very feeble Pamphlet and a while after in his Preface His other writings are below the most but this last piece was below himselfe Though the man speakes these things in good concurrence with my conscience for I verily believe my writings to bee of that sort of weake Sect. 3. feeble and despised things which God hath chosen to confound the things that are mighty yet I have cause to think that hee speakes them with the loud reclamation of his own it being a thing incident to youth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. as Aristotle long since observed to say many things which they beleeve not For first is it like that a man of such Seraphicall parts and learning that he is able to instruct the ignorant in the profound speculation of the Quiddity of Manicheisme whereof Mr. Goodwin and such Abecedarians as he is ignorant a Busic-Bishop p. 45 48 c. would so farre undervalue himselfe and prophane his excellencie as to set himselfe and all the powers of his wit against that he judgeth VERY FEEBLE Subruere est arces stantia moenia virtus Quilibet ignavus praecipitata premit i. Valour strong castles won and walls d'exalt 'T is cowards guise things FEEBLE to assault Secondly if he judged my Pamphlet so very feeble why doth he so studiously amolish and deprecate of his Reverend Sirs the suspition of Ambition in that he should undertake to answer it b Preface p. 2. When an Eagle engageth herself to catch a Fly hath she cause to feare the imputation of Ambition because of such an attempt In this solemne deprecation of his to his Reverend Brethren not to account it ambition that puts him upon the undertaking supposing the Pamphlet he undertakes to be very feeble he either makes his brethren very feeble in their understanding viz. as being obnoxious to account it ambition in him that should attempt to break a rotten stick or otherwise bewrayes the rottennesse of his own conscience in calling that VERY FEEBLE which he inwardly thinks to be very strong And whereas hee presently addes that for the most of them to have performed his taske he should have accounted it an act of not to say too great condescention Questionlesse the condescention in them had been as great as it would be in the Master-fidlers belonging to a countrey consort to excuse the little Boy and carry the great Fiddle themselves Thirdly and lastly is it likely that Mr. Jenkin can have the consent of his conscience to say my other writings are below the most and this last to be VERY FEEBLE and below my selfe when as the fifth rib of Mr. Jenkins Religion High Presbytery I mean for which metaphor I shall give account hereafter lies bleeding at the foot of the other being as good as broken in peeces by them and himselfe with many others of his Collegiate fraternity cast out of the possession of their patience that I say not of their wits by the last If my other writings were below the most the cause of High-Presbytery being so shaken shattered and dismantled by them must needs be in strength and capacity of being maintained below the most of causes unlesse for the staving off of this consequence Mr. Jenkin will say that the cause I speake of is good but the defenders of it are weake and insufficient I give him leave to chuse his horn but goared hee must be either by the one horn or the other of the Dilemma And for Sion Colledge visited if this be below my selfe it is a signe that Mr. Jenkin and his Reverend Sirs grow downwards or backwards as well in patience as in learning and knowledge For I appeal to all judicious and disengaged men that have found so much time as to lose in reading Mr. Jenkins Busie Bishop whether both the patience of the man be not overcome and his learning overcharged with that writing If Mr. Jenkin notwithstanding all this will say in his soule and conscience hee verily beleeves that the said writing called Sion Colledge visited is a very feeble Pamphlet let this Animadversion be removed from under this head and carried on to the third to prove him a Defective in judgement and understanding But I suppose there is no occasion for the remove Secondly Sect. 4. whereas in the said Title page he insinuates me guilty of cavills against the Ministers of London for witnessing against my errors touching the holy Scriptures and the power of Man c. it argues in his own metaphor a crazy conscience For I never cavil'd against nor had any thing to doe with either on the right hand or the left the Ministers of London for witnessing against any errors of mine whatsoever nor did I ever charge them w th any such crime That which I charged them with not cavil'd against them for was unconscionable and indirect dealing with the words writings of their brethren who never wronged them a cōspiracy against several truths of God bound up indeed in the same bundle with many errors as Christ was numbred amongst transgressors and incensing the Magistrates against thousands that are godly peaceable in the land because not of their faction c. With these things and some other of like notorious delinquency with these I confesse I charged them But that they ever witnessed against any error of mine it never came within the verge of my thoughts Doth not then my young adversary abase his conscience greatly in this point also Thirdly Sect. 5. when in the same Title page he affirmeth that in his Busie-Bishop the impertinency of my quotations out of the Fathers M. Bucer and Mr. Ball are manifested he plainy declares that it is all one with him to say that snow is black as that it is white yea more easie to say that what is not done is done than to say that it is not done For alas what hath the young Glorioso done to the value of the least haire of his head towards a manifestation of any impertinencie in any of my quotations he speakes of Or if he understand not what the impertinencie of a quotation meaneth or wherein it consists let this note serve under the third head and prove him debile or crazie in his intellectuals For to cite other words of a different or contrary import to those quoted by me out of the same Author is no manifestation at all of any impertinency in my quotation It is indeed a discovering of the nakednesse of an Author to present him as contradictious to himself Nor is there any practice or course more ready and direct to enervate

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

quàm respondere Aristoteles An Asse may ask more questions than Aristotle can answer As a man not worth a groat may ask and begge more than the richest Prince under heaven is able to give But let us taste a little his genius and strength in quereeing Pag. 54. hee propounds foure querees yet the three latter so relating unto and depending upon the first that unlesse such an answer be given to the first as he expecteth should be given the three last are non-suited His first queree is Whether I mean that grace is an adjutory by way of influence into the will or by way of concourse unto the work only I confesse he hath as good as apposed me with his first question For whether it bee the profoundnesse of the question or the shallownesse of my apprehension I know not but by reason either of the one or of the other I must professe that I understand it not unlesse I should put such a sense upon it w ch would I confesse make it a question too too ridiculous and weak even for M. Jenkin himself to propound For other construction of this queree I can make none but onely this viz. whether supposing the work of Faith Conversion or Regeneration to have two ends God be at the one end of it and man at the other each heaving at his respective end lifting up the work like a peece of timber until it be laid upon the soul And doth his simile subjoyned by way of explication of his question import any other sense than this As two men saith he that between them both carry a burthen yeeld assistance to each other neither of them contributing strength unto other If this be the sense of the question I must answer tollendo subjectum questionis by denying that which the question supposeth viz. that Faith hath two ends Besides how grace should be any Adjutory at all unto the will in beleeving onely by concourse unto the work without some influence vpon the will it selfe considering that it is the will onely and not grace that must consent or beleeve I understand not So that Mr. Jenkins comparison is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But 2 o Sect. 70. In case I doe acknowledge that grace is an Adjutory unto the will by way of influence into it his next queree is Whether I mean that this influence is moralis suasorie by way of intreaty that the will would move or Physica that is properly really and efficaciously operative upon it This queree containes more absurdities in it than the former For first it supposeth that there can be no morall influence but that which is suasorie or by way of intreaty When Mr. Jenkin commands his Clerk to set the second part of the 119 Psalm and threatens him that he will turn him out of his place if he will not doe as he is commanded hath such an addresse as this any Physical influence upon the will of this Clerk or any other than what is moral But will Mr. Jenkin call it suasorie by way of intreaty He indeed often findes appositum in opposito and so may make commands and intreaties all one but the Apostle Paul who could distinguish as well as he findeth a great difference between them writing thus to Phil●mon Though I might be much bold in Christ to enjoyn or command thee that which is convenient yet for loves sake I rather BESEECH or intreat thee c. v. 8 9. 2 o. Sect. 71. The said quere makes an opposition supposeth an inconsistencie between a morall influence upon the will and that which is properly really and efficaciously operative upon it as if the influence of such a command and threatning of his as were mentioned could not be properly really and efficaciously operative upon the will of his Clerke and that it were simply impossible that his Clerke having his will no otherwise influenced should bee willing to doe the service injoyned him But to the intent as I suppose of the queree as also of the other two yet behinde I answer briefly for the present expecting an opportunity for a larger explication of my self upon the subject that if by a Physicall influence upon the will Mr. Jenkin meaneth any other kinde of working or acting upon it by God than by the mediation of the Word or then that which is proper to bee wrought by such an instrument as this as if God did work any thing saving in men either apart from the word or in any other way or after any other maner than those wherein the word may be said properly according to the nature and frame of it to communicate to have part in the action I deny any Physicall influence of grace upon the will in the act of conversion It passeth my understanding to conceive how the will should be wrought or acted into a consent in any kind otherwise than by argument motive or perswasion unlesse it be by force violence or compulsion which Mr. Jenkin himselfe will not heare of yea the truth is I do not well understand how any other force violence or compulsion it selfe can do it but only that which consists either in the weight or proportion of an argument or motive one or more or else in the effectuall explication urging and pressing of such arguments As the naturall frame and structure of a man renders him uncapable of speaking by any force or course of violence whatsoever otherwise than by opening his mouth yea and of speaking though his mouth be opened without the consent of his will so doth the essentiall constitution and fabrick of the will exempt it from a capacity of being drawn or brought into a consent by any other meanes method or way whatsoever but onely that of argument motive and perswasion Again it no whit lesse passeth my understanding to conceive how or in what sense Faith can be said to come by hearing or men to be begotten by the word in case either of these works be wrought in men by any such kind of action or work which immediatly reacheth the will and wherein it is unpossible that the word should communicate as also how it is possible that the word should communicate or beare a part in any action that is properly Physicall more than it is possible for Iron and Clay to mix and work together or for the understanding and will of a man to communicate by way of assistance in the motion or influence of the Sunne If Mr. Jenkin his youthfull head bee more vigorous pregnant and quick in these difficulties than mine who am stricken in yeares and he please to open such veins of truth unto me whereof I am ignorant I shall willingly sit at his feet to reap the benefit and blessing of his head But if by a Physicall influence of the will he means nothing else but either an inward excitation of the soule or opening of the heart by the Spirit of God whereby a man is made to mind or

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

exceptions against me Sect. 126. about my mis-notioning of Sion Colledge which together with his essayes to jeere and flout make up the greatest part of what he pamphlets against me I shall only touch two or three particulars of somwhat another nature in the charge whereof he magnifies himselfe at an extream rate of height and grandure against me His first-born charge against me upon which he runnes a long division in a multiplicity of words p. 14. and again p. 19 20. is this that I say in my Epistle which yet doth not begin with it neither as C. B. stumbleth that the Lord Jesus Christ the great Bishop of their souls some few months since was pleased to administer by the hand of his weak and unworthy servant a monitory visitation unto some professing themselves his Ministers c. upon occasion of these words he chargeth me first with inward rancor of heart against the Colledge and then with a presumptuous fathering of all little short of blasphemy upon Christ and the Almighty himselfe And soon after at a man fallen into a new trance of astonishment or as not recovered out of the former he epiphonema's it thus O horrid presumption thus to entitle his railings and slanders to the Almighty But first good C. B. where are the railings and slanders you speak of Certainly the place of them is no where to be found but in your distempered fancy distempered I fear with a more malignant dangerous distemper than that of astonishment You neither do nor can shew any one instance either of the one misdemeanour or the other in that piece against which your transportation so rageth In that Epistle or Preface you speak of you onely find a monitory visitation intituled as you call it unto Christ no railings or slanders Nor doth it follow that because I intitle the body or substance of that visitation unto Christ I must therefore intitle unto him also all or any the infirmities found in the administration A man may and ought intitle God to the act of his beleeving and yet not intitle him to any deficiency or weaknesse therein 2 o. Whereas you are so zealously displeased that I should intitle Christ to the visitation you speak of and cry out of little lesse than blasphemy in it it no wayes troubles me nor need to trouble any other considering there is nothing more incident to men that have too much wil on ways that are sinful than to rise up with deep indignation against those that shall censure or reprove these wayes as speaking of themselves ●ut of the pride or malice of their own hearts and as having no commission or authority from God so to speak or doe When Jeremy had faithfully made known unto the people the mind of God against their going into Egypt upon which accommodation for so it seemed unto them their hearts and minds were inordinatly impotently and importunely set how peremptorily and confidently did they charge this Prophet with speaking unto them those things in the name of God which yet he had no commission from God to speak but spake them out of ill will to them and with an intent to destroy them Now when Jeremiah saith the Text had made an end of speaking unto the people all the words of the Lord their God for which the Lord their God had sent him to them even all these words then spake Azariah the sonne of H●sh●iah and Johanan the sonne of Kareah and ALL THE PROVD MEN saying unto Jeremiah Thou speakest falsly the Lord our God hath not sent thee to say G● not into Egypt to sojourn there But Baruch the son of N●riah setteth thee on against us for to deliver us into the hand of the Chaldeans that they might put us to death and carry us away captive into Babylon a Ier. 43. 1 2 3. The selfe sam● Spirit which uttered it self in these men against Jeremy worketh at this day after the same manner and uttereth it selfe upon very like terms in C. B. W. I. and some other high-spirited men of Sion Colledge against me and others for reproving such sinfull wayes and practices of theirs unto which they have lift up their hearts very high and are resolved it seems not to let them fall again come life come death whether temporall or eternall It were easie to trace the same spirit by severall other footsteps in the Scriptures See Jer. 5. 12 13. 18. 18. Am. 9. 10 c. But 3 o. and lastly It being the manner of the Scriptures to ascribe those things unto God which are done by vertue of and in obedience to his command I had ground and foundation large enough to inintitle or ascribe unto him that my visitation of Sion Colledge except as before is excepted For is not the command of God expresse Them that sin rebuke before all men that others also may fear 1 Tim. 5. 20. And again This witnesse is true wherefore rebuke them sharply that they may be sound in the faith Tit. 1. 13. It seems C B. hath no mind himself to become sound in the faith nor yet to have his Collegiate brethren divided from him upon that point For as to his demand p. 7. How dare these men so boldly and deeply to traduce calumniate condemne and post up a whole Society of Elders without any shew of truth ●or offering to produce so much as one witnesse to make good their charge hee doth prudently to shelter himselfe from the charge of a right-down and most notorious untruth under the wing of an interrogation which yet he conceiveth will serve his turn as well as an assertive affirmation which had been more obnoxious would have done The truth is that the men he speaks of dare not upon any terms whatsoever traduce or calumniate any man or men of what condition soever much lesse a whole Society of Elders they know as well as C. B. himself that in so doing they should d●e the office of the grand accuser of the brethren as Atturneys or Sollicitors the Lawyer still metaphors it in his Act to the Devil But I will tell you what they dare do they dare with the hand of Truth take Lions by the beard they dare in the vindication of the cause of God and of his servants withstand his and their enemies though never so formidable for number rank or other consideration soever to their faces they dare expose their names estates liberties lives to the wrath of men for fulfilling the righteousnesse of God These such things as these they dare do But whereas he would fain intimate that the men he speaks of do not reprove for or charge upon his Society of Elders matters of truth but onely traduce and calumniate them and this without any shew of truth 1 o. evident it is that all or farre the greatest part of all the particulars charged upon them in Sion Colledge visited are extant in their own d●are Testimony not onely acknowledg●d but rejoyced and gloried

in by themselves 2 o. concerning the particulars wherewith they are burthened in the Pulpit Incendiary I have severall times heard the Author say that he can produce very competent and ●uostantiall witnesses for the proof of them all yea and of many things more of every whit as unchristian a character and import as the vilest and worst of these Pag. 17. Whilst labouring in the fire to find a knot in a rush Sect. 127. a contradiction I mean in a faire consistency as the Reader may soone perceive if it be worth his time to view the passage he deales so kindly with the truth as to spare it twice together For first he saith that I stile the Subscribers learned and pious men as if generally and without exception of any I so stiled them all whereas my expression wherein I use those words is clearly partitive and onely imports a supposall of some to be such 2 o. He saith that I instance in Dr. Gouge Mr. Calamy Mr Case Mr. Cranford is men of great names whereas I speak only of great names of man not any thing at all of men of great names there being no such expression or juncture of words in all that book Nor 3 o. do I so directly instance in the foure persons he speaks of for great names of men as he implieth But 4 o. and lastly whereas he seems very desirous to imply for here his sentence scarce senseth well that I Instance in the said foure men as learned and pious he drawes the face of my words quite awry and seeks to represent me to these men at least to some of them as if I had anintent to abu●e them Pag 19 He makes me a trans●r●ssor in chiefe Sect. 128. only for mentioning a report or information that was brought to me concerning another name by which Sion Colledge or the house now called Sion Colledge was anciently known For I affirm nothing positively concerning either the credit or truth of the information onely once alluding to ●he information I confesse I call it Sinon Colledge Was this so treasonable a practice against the majesty of Sion Colledge be it supposed that this and not the other was the ancient name of it though I have no ground at all from any thing that C. B. hath yet said to suspect the credit of my information a The house that hath for these 24 or 25 years last past been knowne onely by the name of Sion Colledge might very possibly notwithstanding be anciently called Sinon House And if so to say that the ancient Records mention it by the name not of Sion but of Sinon Colledg is not the breadth of a lana caprina out of the way of Truth For that House the present ●olledge being ●aterially the same there wants onely a faire explication to make the saying stand right streight in point of truth as to deserve a tree of fiftie cubits high or to have such a Viall of wrath or such a flood of fiery indignation poured out upon it as this great Rhadamanth hath prepared and decreed in these words Therefore viz. because the Records will speake for themselves i. because the Crow is black and not white Therefore saith hee I know none but himselfe who doth boldly take authority and delights in it to make errors that hath THVS IMPVDENTLY changed the name at pleasure c. It seemes C. B. knowes not himselfe otherwise he might know another besides me who farre more IMPVDENTLY than I changeth names at pleasure For 1 o when a person or thing hath two or more names or appellations he that calleth them by one of these names and not by the other doth not hereby change the name of it When Paul called Peter by the name of Cephas as he doth 1 Cor. 1. 12 did he change his name at pleasure especially calling him Peter elswhere as I usually call C. B. his beloved palace where hee thinkes his HONOR dwelleth by the Name of Sion Colledge Therefore it is a most frivolous and false charge upon me to say that I change the name of his Colledge because I once or sometimes call it by a name by which it is not so vulgarly knowne or called How much more shamelesly false is it to say that I either IMPVDENTLY or at pleasure change this Name when as first I use it but once and 2 o have the ground and inducement of such an information asserting the legitimacie of that Name by which I call it the authority whereof I know no man able ●o disable Secondly though he saith here that he knowes none but me that hath so IMPVDENTLY changed the name of that pleasure of his eyes Sion Colledge yet a few lines before hee had said that he thinkes he knoweth another As for the information saith hee which you intimate out of the ancient Records I THINK it came originally from a famous Atheist Surely this person whom he calls an Atheist by a worse change of a name I wisse than that of Sinon for Sion Colledge yea a famous Atheist whom he susspects for the Author of my information must needs be known unto him But 3 o And lastly to this is not C. B. himself a far more Impudent changer of names and this at pleasure then I He pretends not to lay any other changing of names to my charge but only of a dead edifice Nor is the Name pretended to be given by me by way of exchange any wayes reproachfull or disgracefull unto it but how oft doth he change the Names of living men that of his brethren in the most holy profession of Jesus Christ and this for Names disparaging and stigmaticall Pag. 1. He cals me by the Name of an Apostate member c. In the same page he calls the Author of the Pulpit Incendiary and me together by the name of Gracchi those audacious Gracchi Page 13. he calls me by the name of Bishop John page 15. Presbyter John Page 2. the Mock-visitor of Sion Colledge to omit many other such changes of names as these which at his meere pleasure he gives me for mine own But this is he that complains of so much of the Dragon and so little of the Saint in other m●ns writings But the man containeth not himselfe within the narrow compasse of the indignation uttered against me for my loud-crying sin of changing the name of Sion Colledge as you have heard in the words transcribed but advanceth the motion of his passion and pen together thus And now Mr. Goodwin be serious speake the truth and shame the D. D. Did the Lord Jesus Christ the great Bishop of our soules administer this Piece of your Monitory Visitation No C. B. nor did any man I know of ever say that hee did Or was not your hand guided by another spirit which you well know without my naming You mean I presume that Spirit by which your own hand was guided in drawing up this your vindicative vindication Consider