Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	act_n	lord_n	zion_n	15	3	9.5428	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

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

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

the equity and meetness for them to practice of the things contained in this Law which this Law is wont to worke and produce in those who live under it besides many other things of like consideration Now I would gladly know of Mr. Jenkin by his next whether neither the power of God nor the righteousnesse of God nor the invisible things of God nor the eternall power of the God-head of God nor the things contained in the law be not the matter and substance at least some-what as much of the matter and substance of the Scriptures If they be then simple is his demand How can any man believe the matter and substance of the Scriptures to be the word of God when as he must be uncertaine whether the written word or Scriptures wherein the matter is contained be the word of God or no One thing more as to the point in hand I would gladly be informed of by Mr. Jenkin in his next viz. what the ground-worke and foundation of that Faith of his is whereby he believes that every passage sentence phrase word syllable letter point extant and to be found in every Bible or copie of the Scriptures printed or written Original or Translated throughout the world is the word of God or any part of it considering 1. the manifold yea and material disagreements that are generally known to be betweene many of them and 2. that the word of God is but one alwayes uniforme and consistent with it selfe without the least variation or change It is more than to be feared that whilst he pretends the establishment of men in the Faith of the Scriptures hee spreads a snare in their way and steers a direct course to cast them upon the quick-sands of insuperable difficulties and uncertainties Whereas I take my Testimonialists tardy Sect. 54. in making it an infamous and pernicious errour against the Divine Authority of Scriptures to say that a superstruction is not a foundation or that the act of believing being built upon the foundation of Religion cannot be this foundation it selfe with what acumen thinke ye doth this novice-undertaker bring off himselfe and his fellow adventures from the shelfe of this malicious absurdity For your argument saith he page 8. 9. Christ is the foundation and therefore not any act of man as the believing of the Scriptures 't is very false and feeble What man is it a very false and feeble Argument to infer that because Abraham begat Isaac therefore Isaac was Abraham's Son Or thus Isaac was the Son of Abraham therefore he was not the Son of Moses is this a false feeble argument too Or is not this an argument of the same calculation pregnancy and frame The timber of an house is part of the superstruction and is built upon the foundation therefore it is not the foundation it selfe Faith is an act of man built upon the foundation of Religion therefore it is not this foundation it selfe If Mr. Ienkin's fore-head will serve him to call these false and feeble arguments gape against ovens hereafter who will and let those undertake to prove that a mans eyes are not his eares who have a minde to trifle away their time or know not how to doe God or men better service with it Mr. Ienkin by such couragious expressions and sayings as these superstructions are foundations 't is very false and feeble to say otherwise that the Covenant hath done good to the Kingdome a Busie Bishop p. 9. that I by denying the Scriptures feare not to destroy the word of Truth b Page 10. that men that are dead assume to themselves titles in print c Page 11. that I dare not come neere an expression of dislike to errour d Page 11. that Master Edwards is a man of blessed memory e Page 12. that to advise men not to make errour and herefie of what they please cannot prove them to be such is to advise them to believe nothing or to put them to believe nothing f Pag. 13. 14. that because there is nothing in the world so certain as matters of Faith g Ibid. therefore there is nothing more certaine then that I deny the Authority of the Scriptures and that naturall men have no power at all to good supernaturall c. that Doctrina salutaris signifies the Law h Page 42. of nature that Gentes ante revelatum eis Christum verae justiciae fuisse compotes doth not signifie that the Gentiles before Christ was revealed unto them were partakers or obtainers of true righteousnesse but of the duties of righteousnesse commanded in the law i Page 43. Mr. Jenkin I say by the frequency of such valorous and couragious sayings and reasonings as these for I omit twenty more and ten of as high a resolution as these hath inspired me also with courage and resolution to count it strength eough for me to sit still the next time he riseth up against me By a like line of learning Sect. 55. reason and truth with which he measured my former errour so voted in the Testimonie concerning the Scriptures at last could make nothing of it but a Truth in processe of discourse he attempts the measuring of my second errour also for so it pleaseth the Colledge of Dictators to adjudge it concerning the naturall mans free will and power to good supernaturall for thus that Facultas Theologica thought good to head it The difference between his deportment and acquitment of himselfe in the one and in the other consists only or chiefly in this that as Jerusalem justified her two sisters Samaria and Sodome by multiplying her abhominations more than they k Ezek. 16. 51. 52. so hath hee qualified the hard aspect of his un-christian and un-clerk like behaviour in traversing the former point with that super-abundant extravagancy in both wherein he utters himselfe in managing the latter As for his un-christian dealings in affirming contrary to the certificate of his own conscience so many most notorious broad-fac'd falshoods untruths knowledg hath been taken of them and given in part under the first head Concerning his ridiculous empty and absurd reasonments and other puerllities of this nature we shall for the present only give a transient brief account of them intending a more full and through discussion of the controversie in due time the great disposer of all things not gainsaying First one of his first-born arguments to prove it an errour in me to hold that a naturall man hath any power to good supernaturall as to repent believe c. is that herein I lovingly joyne hands with the Arminians the Remonstrants a Busie Bishop p. 28. that the Arminions were my Schoolmasters b Page 30. again that I and my masters the Remonstrants will not part c Page 31. This cabbage he boyles and re-boyles and boyles again over and over I know not how often sets it before his Readers as one

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