Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	author_n	word_n	zion_n	12	3	9.9648	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

with that height of insolency and depth of ignorance which Mr. Jenkin hath done Many Bishops have been busie in reforming that which was right by attempting to b●ing in that which was crooked in the place of it But Mr. Jenkin's busie Bishop surpasseth them all Mr. Jenkin the preaching Elder understands not plain English Mr. Vicars the Teaching Elder cannot make true Latine Is not the Church of Christ in Christ-Church in a faire and hopefull way to a learned Presbytery He tells me page 55. that his soul pitties my cheated chapmen and else-where he talks of my misled followers But as Christ spake to the women who bewailed and lamented him Daughters of Jerusalem weep not for me but weep for your selves and for your children a Luke 23. 28 So may I desire Mr. Jenkin to turn the pitty of his soul from my chapmen followers upon his owne whose condition must needs be most deplorable and sad having no better Guide in the important affaires of their soules then such a one who on the one hand is so defective in knowledge as not to understand plaine English the tongue wherein he was borne yet so abounding in pride and presumption on the other as to make himselfe a Judge over others not in such things only but even in those also which are of a far greater and more difficult import By the way I cannot reasonably judge but that hee dissembles when he saith that his soule pitieth my cheated chapmen and followers else why did he refuse to rectifie the judgements of such of them who not long since upon the alarm of a magnificent challenge sounded by him in his pulpit came unto him to propound their scruples and doubts about the Doctrine which he had taught concerning the nature of a true Church He could not but know that in his sense and according to the tenor of his doctrine they were in an error If then his soule pitied them why did he refuse conference with them they so earnestly and frequently desiring and pressing him that according to his pulpit-promise and ingagement hee would answer those objections very materiall and strong as they supposed which they had against his doctrine Why did he after severall delayes and put-offs at last take sanctuary and shift for himselfe under this poor and creeping refuge viz. that it was the advice of his brethren that he should not dispute with them unlesse it were by writing Another like pageant of illiterate arrogance he playes Sect. 85. p. 50. where he meets with another Lectio as much too hard for him as the former yet he is resolved to have a saying to it though that which he saith be never so ridiculous and absurd My expression was this These men have exchanged the Fathers Adjutorium into their own Compulsorium Upon the head of this expression he pours out this flood of folly For your accusation brought against the Subscribers of exchanging as you word it the Fathers Adjutorium into their own Compulsorium first for the Lectio In what garden of authority did you gather that flower of elegance to exchange one thing into another Had you said they have exchanged the Adjutory for the Compulsory or thus they have exchanged the Adjutory into the Compulsory though the matter had been base yet the sense had been currant but now this expression of exchanging into makes the whole sentence not so much worth as brasse silvered over 't was a mistake of Permutare for Mutare I should advise you to study that easie worke where you shall find Nil permurabis emesve before you adventure again upon the Fathers Had another taken you in this grosse non-sense he would have sent you to the children but I spare you What a mirrour or glasse have wee here presented wherein to behold Mr. Jenkins profound learning and humility together in their own native colours and shapes First for his learning doth not this ride on horse-back in these words T was a mistake of Permutare for Mutare Illiterate soule Is the man so ignorant as not to know that Prepositions in composition many times make no alteration or difference at all in the signification of Verbs If his pride had not been a debtor unto him of shame it is probable he might have consulted with his Dictionary about the signification of these two verbs mutare and permutare before he had uttered his ignorance in asserting such an emphaticall and signall difference as alwayes found between theem and so have saved his face from the covering of this shame If he had look'd into his Thomas Dictionary hee should have found that as permuto signifies to change one thing for another and to barter so doth the simple verb muto signifie to change to barter or exchange one thing for another So in the judgement of those who understand the propriety of the Latine tongue at another manner of rate than M. Jenkin there is no more difference between permutare and mutare in Latine than there is in English between to barter and to barter to change one thing for another and to exchange one thing for another Yea the Dictionary I speak of would have informed him that permutare in contrarium i according to his own translation to exchange one thing into another is an expression used by Pliny no ignoble Author in the Latine tongue And I would know of him whether in that easie work which his humility adviseth me to study where he findes to the rendring of himselfe a very ridiculous Critique Nil permutabis emesve the word permutabis hath any other touch notion or streine of sense or signification in it than what might have been as well expressed by the simple mutabis It is no wayes like that the Author of the verse prefer'd the compound permutabis before the simple mutabis for the sense of the word but for the verse which stood in need of the Preposition to compleat it And if wee consider the proper force and import of the preposition ex in the English word exchange why may not one thing be properly enough said to be exchanged into another nay can one thing be said to be changed into another without being exchanged i. changed out of it selfe first and so changed into another But this it is to have to doe with Novices who understand not quid distant aera lupinis And whereas he in the simplicity of his pride asks me In what garden of authority I gathered that flower of elegancie which he ignorantly seeks to blast I might upon terms of sobriety and good reason ask him where or from what Author he learned to call a mistake of a compound verb for a simple grosse non-sense But unlesse he should be ever and anon in his sayings as low in learning as lofty in conceit he should not beget in his own likenesse For his Humility doth not this also triumph in these expressions I advise you to study that easie worke where you

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

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