Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	able_a	prophet_n	zion_n	29	3	9.0776	4	false

Text snippets containing the quad

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

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

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

yet a power properly so called to doe the actions yea and have as hath been said such power such ability of reason judgement and understanding by a regular engagement whereof accordingly they may dissolve and alter the present frame of their hearts and bend their wills quite another way By this time Sect. 99. the Reader I trust fully understands how little Mr. Jenkin understands of that Scripture 1 Corinth 2. 14. The naturall man knoweth not the things of the Spirit of God by which hee seekes to confute that assertion of mine viz that it were needlesse for Satan to blinde the eyes of men if men were naturally blinde and totally uncapable of the things of God Poore man It is evident by his Scriblings and frivolous quotations of Scripture that he is but a raw Student in the Scriptures doth not weigh or ponder contexts or carriages of Arguments nor minde the propriety or import of Scripture-expressions He tells me page 30. that I have a long-winded stile and a foggie conceptus that I cannot write a slight notion which may be couched in foure lines under thirty-foure and hereupon layeth his command upon me to Be quicker hereafter Because Mr. Jenkin himself still makes more haste than good speed he thinks others should doe very vertuously to follow his example herein It is a true saying De facili pronunciar qui ad pauca respicit he that considers little may soon be ready with his answer and they that speak English proverbs are wont to say that a short horse is soon curried I remember a story in Plutarch to this purpose A Painter who though a Bungler in his Art yet being vain-glorious and sufficiently conceited of his skill brings severall Tables or pieces of work to shew to a master-workman of the same profession of his acquaintance and desirous to ●ast of the sweet mor●●ll of applause from such an hand declares to him with what celecity and quicknesse of hand he had performed them and tells him that within such a space of time he had dispatch'd them all But replies his friend to him are these all thou diddest in that time wittily reproving his vanity and affectation of applause and intimating withall the slightnesse and inconsiderablenesse of his work Mr. Jenkin Mr. Jenkin it is very easie to bee quicke but exceeding hard to be substantiall and through You young men can feast vitreum vas lambendo onely with licking the cut-side of the glasse but wiser men must pultem attingere come at the meat that is within or else they cannot bee satisfied Nor is it any great marvell that you complain of long-windednesse in my stile a broken-winded horse thinkes a short journey long and informes his Rider accordingly in a harsh complaining gutturall Dialect every step almost that he taketh And for the Fogginesse of my Conceptus had a wiser man made the observation the consideration of it might have taken some hold upon me but colours need not regard the censures and disparagements of blind men I confesse Mr. Jenkin his conceptus or conceit of himselfe is more elevated and clear than mine but his conceptive facultie of the nature truth cause reasons grounds and connexions of things is so foggy dark and grosse that foure hundred lines will not serve him to bring forth a very slight and sl●nder notion indeed with any clearnesse or evidence of truth But I had rather he should discover his weaknesse himselfe than I onely I desire to give him some further assistance towards so laudable a work And upon this account I desire him seriously to consider Sect. 100. whether this demand or command rather page 32. sounds weaknesse or strength In your next tell me in what places Peter and Paul assert that a naturall mans impotencie excuseth him from doing his duty whether in Rom. 9. 19 20. where we are forbidden to dispute against God Or in Rom. 3. 19. Every mouth shall be stopped How ridiculously irrelative are these demands to his purpose or to any occasion administred by mee Doe I any where hold it fort● or any thing of affinity with it that either Peter or Paul should assert that a naturall mans impotencie excuseth him from doing his duty Or is it not the expresse and cleare tenor of my opinion in this point that there is no such impote●cy in a naturall man which doth excuse him from doing his duty and and that men are therefore inexcusable before God who doe not their duty because he hath sufficiently in abled them to do it Might not I then as reasonably say to Mr. Jenkin Tell me in your next in what place Peter and Paul assert that Iannes and Iambres were excellent Prophets of the Lord and that Balaam was a holy and righteous man whether in 2 Tim 38. where Paul saith thus Now as Iannes and Iambres withstood Moses c. or in 2 Pet. 2. 15. where this Apostle writes thus Which have forsaken the right way and have gone astray following the way of Balaam the sonne of Bosor who loved the wages of unrighteousnesse c. As absurdly ridiculous is that also which followes in Mr. Ienkins Bishop In the meane time your old friend Mr. Bucer sends you word by me that our impotencie and want of strength to doe any good at all will prove a vain excuse Well may Mr. Bucer imploy Mr. Ienkin to carry such frivolous and impertinent messages as these I know not where hee could have found a man that might better be spared either to pill st●awes or to throw stones against the winde or to carry such messages which nothing concern those to whom they are sent For doe not I very well know without information either from Mr. Bucer or his filly pragmaticall agent Mr. Ienkin that impotency and want of strength to doe any good at all will prove a vain excuse Or doe I not clearly and positively affirme even in those passages transcribed by the London Scribes things every wayes consonant hereunto When Christ said to Thomas Reach hither thy finger and again Reach hither thine hand and put it into my side a John 20. if Thomas should have excused himselfe from doing either the one or the other upon this ground that he had neither fingers nor hands doubtlesse this had been a vain excuse Why certain it is that Thomas had both fingers and hands In like manner in case we should plead impotency or want of strength to doe good it must needs prove a vaine plea or excuse Why because every untruth pleaded by way of excuse before God must needs prove a vain excuse yea and more or worse than vain the righteousnesse of God not onely not admitting any untruth to mediate with him in any mans behalf but also deeply abhorring those who shall presume to come before him in the name of such a mediation Whereas I complaine Sect. 101. that one while and in one place the London Heresie 〈◊〉 deface and mangle those passages of

Apostles a better foundation I wisse than that of C. B. his Sion Colledge yet the spark of this honour was soon quenched in the deluge of wickednesse which burst out of him But why or upon what account doth C. B. account it his honour to be a member of Sion Colledge Himselfe tells us pag. 3. that the whole company of the Ministers of London and the suburbs being Incumbents of Churches together with their Assistants and Lecturers for the time being are all incorporated by Charter as fellows of this Colledge So that by his own account it is no more honour to be a member of Sion Colledge than it is to procure a Church-living whether by hook or by crook or a Readers place or a Lecture in London And if this be an honour to any man certainly it is minimum quod sic the least atome or dust that ever was filed off from the masse or wedge of Honour Besides if C. B. be the D. D. my thoughts run so much upon I know not well how according to the tenor of his own informations to allow him that honor which he so highly accounts of I mean of being a member of Sion Colledge For since his Incumbency or leaning upon Magnus Parish which complained grievously of his leaning hardupon it he neither was nor yet is to my knowledge either an Incumbent upon or of any Church in London or suburbs or any Assistant or Lecturer unto any such Incumbent Therfore there is no dore that I know of for him to enter by into Sion Colledge as a member thereof but when the dore is shut he can climb and get in by the window If he hath any colour or pretext of claim to the honour as himselfe reputeth it of the membership which he challengeth it is in the lowest and last capacity of all the rest according to his owne Table of Herauldry I mean that of a Lecturer for the time being But whether he be a naturall or putative member onely of the Colledge he speaks of or whether it be an honour to him to account it his honour to be such a member of it as he is or no certain I am that it would be a greater honour to him by farre if this Colledge could think it an honour to it to have such a member as he But though I cannot much commend this Colledge either for principles of ingenuity or for any great wisdome in providing for their own honour yet I conceive they are not upon any such terms of defiance with their reputation as to say that they account it their honour to have such a member as C. B. In the very entrance of his Piece Sect. 125. he confesseth himself to have been in a great distemper when he read the 2 books which the distemper as it seems yet remaining on him in his Title page as we heard he calls two fell and fiery Satyrs yea here also he mingles words which plainly declare him to have been under the regiment of the Distemper as well when he wrote his own piece as when he read those other So that I cannot beleeve that common saying to be universally true viz. that to tell a dream is the part of a man waking Narrare sommum vigilantis est The words of his confession together with the said mixture are these I have with MVCH ASTONISHMENT read two scurrilous Pasquils one intituled Sion Colledge visited written by an Apostate member thereof the other calls it selfe the Pulpit Incendiary compiled some say the more shame for them by the same visiting Bishop though published by his deare Chancellor the Exchange-man In these words 〈◊〉 giveth his reader a rationall account how it might very well come to passe that he should so far mistake the natures and respective purports of the two discourses he names as to call them one while two fell and fiery Satyrs another while two scurrilous pasquils He read them he saith with MUCH ASTONISHMENT if he had not said it his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them would have said it for him For both these speak him a man suffering much in his intellectuals when he perused them A man of a serene and undisturb'd fancy could not lightly have pitched upon such uncouth wild and extravagant appellations as those by which he calleth them That the distemper was not off him any whit more when he wrote than when he read it is beyond all peradventure confirmed by this saying of his that Sion Colledge visited was written by an Apostate member thereof For I would fain know of C. B. if he be yet come to himselfe or to a more considering man upon what account he voteth me an Apostate member of Sion Colledge or wherein stands this my Apostasie Was that blind man to whom Christ restored his sight John 9. an Apostate from the Jewish worship and religion because the Pharisees cast him out a Ioh. 9. 34. by a strong hand Or was David an Apostate from his religion because his enemies drave him out from abiding in the inheritance of the Lord saying unto him Goe serve other Gods b 1 Sam. 26. 19. Or what act have I ever done by which I have either made or declared my selfe an Apostate from Sion Colledge The sin of Apostasie is never committed by suffering Was not C. B. himself far more properly an Apostate member of this Colledge when he voluntarily abandoned his people and Incumbe●cy in Magnus Parish and thereby dismembred himself from the Colledge he speaks of Yea is it not likely that he would have continued in this his Apostasie all his dayes had he not been reduced and reconciled by the friendly mediation of many hundreds per annum But if a Lecturers place in the Citie be the cure of his Apostasie in this kind why is not mine apostasie healed also who have accepted such a relation as well as he For though the hundreds I spake of were his reconciliation motivè yet is his place of a Lecturer simply considered and without the adjunct of an Episcopall demesne annexed which reconciles him formaliter terminativé So that my Lecture in the Citie how poorly soever endowed is as potent to invest me with the honour of being a member of Sion Colledge as his is Again considering that it is so generally known what an Exchange-man himself hath been exchanging first Magnus for Major and then Major for Maximus and withall how studious and diligent he was when time was in furnishing himselfe with that kind of learning which teacheth the Art of Chancellory and how he fau'nd upon Episcopacie the common road to a Chancellorship in those dayes me thinks it argues the reliques at least of a distemper upon him to remind the world of these his disparagements by using the metaphors of Bishop and Chancellor and by describing a man by the emphaticall periphrasis of THE Exchange-man Passing by all his frivolous and indeed ridiculous