Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	apostle_n	time_n	zion_n	44	3	8.8198	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

the receiving of it see and consider to this purpose amongst others Luke 1. 79. Ephes 5. 14. 2 Cor. 4. 46. Mat. 4. 16 c. 2. Upon this ground because if men should have the eyes of their minds or understandings opened in any other sence then that wherein the light may be said to open them God might and must be said to worke as many miracles as conversions and how then can that great pillar of Presbytery that miracles are ceased stand Take onely one instance more for the present Page 31. to prove that the Scriptures deny a power in those who perish to believe and repent he cites dead in sins and trespasses from Ephes 2. whereas it is evident both from the context it selfe where this expression stands and also from the frequent tenor of Scripture-expression else-where that by being dead in sins and trespasses the Apostle only meanes that they were guilty of death or liable to condemnation for those sins and trespasses wherein in times past they had walked For 1. this their death in sins and trespasses is explained by their being children of wrath vers 3. 2. That quickning together with Christ opposed to this death as a remedie to a disease is interpreted Col. 2. 13. to be the forgivenesse of their sins and trespasses Both which plainly shew that the death spoken of by the Apostle in the place which Mr. Jenkin citeth is not a death which either standeth in or which necessarily implyeth an utter impotency in men to believe but which consisteth in guilt and obnoxiousnesse unto death 3. The Scripture oft expresseth the estate and condition of guilt by the term death See Gen. 20. 3. 2 Sam. 9. 8. 16. 9. 19. 28. Rom. 8. 10. 2 Cor. 5. 14. 1 Tim. 5. 6 c. And for those other Scriptures Joh. 14. 17. Rom. 5. 6. Phil. 2. 13. We shall in due time God willing give a satisfactory account with how little pertinency to his purpose they are here brought upon the stage by him 4. And lastly that death in sinnes and trespasses here spoken of whatsoever is meant by it is not asserted or represented by the Apostle as the condition of a meer naturall man or of men considered as naturall but of men who have actually and for a long time lived in disobedience against God contrary to the effect of the Law written in their hearts by the finger of God is evident from the expresse letter of the context And you hath he quickned who were dead in trespasses and sins wherein in times past ye walked c. vers 1. 2. 6. 3. Among whom also we all had our conversation in time past c. So that from this place however nothing can be inferr'd concerning any defect or want of power to believe in meer naturall men though such an inference should be yielded against such men who have corrupted themselves by a long continuance in wilfull and knowne sinnes Again 2. How like unto himselfe i. simply Sect. 66. and novice-like hee reasoneth otherwise to prove my opinion a delinquent against the Truth appears by the constant tenor of his arguing wherein he opposeth indeed my opinion for more generally he makes weake and simple opinions of his owne and then confutes them strongly instead of mine Page 29. Upon this saying of mine that by the improvement of nature a man may attaine to such a conviction as upon which saving conversion followes he profoundly demands what place is here left for grace what agreement with the Apostle 1 Cor. 4. 7. Who maketh thee to differ from another But is there any whit more sap or savour of reason in these arguings and demands then if I should gree● Master Jenkin thus Sir If you be able to travail upon your ten toes within 3. or 4. dayes to a place an hundred miles off where you must appeare by that time or else you are a dead man though you be lazie and perhaps as willing to dye as to take the paines of such a journey what place is there left for the kindness of any of your friends to accommodate you with a wel-going horse or Coach for your journey A man may have power of doing yea and of willing that which yet left unto himselfe he neither will ever actually will nor doe So that notwithstanding such a power as Mr. Jenkin striketh at in the dark yet there is place enough for all that Grace of God which the Apostle attributes unto him Phil. 2. 13. In working both to will to doe in men of his good pleasure Yea if Mr. Ienkin would quit himselfe like a man reason home in stead of hal●e way like a child he would manifestly perceive that there is a farre larger place left for grace by that opinion which he calls error then by that which he seekes to enthrone in stead of it and this in more respects then one For 1. as he is a farre greater sinner who knowes how to doe well and hath all things necessary thereunto and yet doth evill than he that doth evill having no power at all to doe well so is it a far greater act of Grace to forgive the sin of the former than of the latter Now the latter is Master Jenkin his Sinner and the former mine 2. For God to give a man strength and power to believe twice over or after a forfeiture made by sinne and wickednesse of the first donation is an act of more grace than to conferre them onely once and that without any such provocation Now Mr. Jenkin his opinion leaves place onely for this latter act of grace which is farre the lesser whereas my opinion makes roomth for the former which is the greater 3. And lastly to save greater sinners is an act of more grace or of Greater Grace than to save lesser Now whether that opinion which presents men impenitent and unbeleeving before God under a sufficiency of grace and meanes otherwise both to repent and beleeve doth not present them as farre greater sinners than Mr. Jenkins opinion doth which denies them so much as a possibility to doe either I referre to Mr. Jenkins himselfe with the fagge end of reason and understanding which is left him to consider and if he please determine In the meane time had not the man think ye a prodigie of provocation upon him to cry out What place is here left for grace What agreement with the Apostle It seemes there is no agreement between Wood and Trees in Mr. Jenkin his Logick nor any place left for so much as one man to stand where there is space enough for an hundred Surely Mr. Jenkins Theology is like his Philosophy who would undertake to argue and make good this Position Nil intrà est oleam nihil extrà est in nuce duri i. Within the Olive 't is without all doubt There 's nothing hard nor in the Nut without And if his interrogatory exclamations had such simple hey and stubble as you

Scriptures or bookes written concerning him The Apostle Peter informs us that Christ by his Spirit went and preached unto the Spirits in prison which sometime were disobedient when once the long-suffering of God waited in the dayes of Noah * Pet. 3. 19 20. c. Certainly the Scriptures were not extant in the dayes of Noah Moses who was born divers hundreds of years after being the first Pen-man of them Yet Christ by his Spirit even then preached unto men Did he preach without manifesting or discovering himselfe or the foundation of Religion unto them I mean in such a sense as the Scriptures afterwards manifested and discovered him If he did in the dayes of Noah manifest and discover himself to the world then are not the Scriptures the only no nor yet the first foundation of Religion no not in point of manifestation or discovery Yea if the Scriptures be the only foundation in point of manifestation and discovery how came all the Hagiographers and pen-men of the Scripture by that knowledge they had of God and of Christ and of Religion Did they ground their knowledge of these upon the Scriptures whilst as yet they were not And whereas he demands of me not more imperiously than simply but both sufficiently why I alledge 1 Cor. 3. 11. Other foundation c. to prove that Christ is the only foundation if I doe not ground my knowledg and beliefe hereof upon this place I desire to require his kindnes with this demand of him why did our Saviour Christ cite the testimony of John to prove himself to be the Messias b John 5. 32. 33 34. if hee did not ground his knowledg beliefe of his being the Messiah upon John's testimony One good turne the saying is requires another if Mr. Jenkin will pipe unto me in answering my demand I will dance unto him in answering his In the meane time what if I should prevent him with this answer that I doe ground my knowledge and beliefe of Christs being the only foundation upon 1 Cor. 3. 11 What followes from hence That I acknowledge the Scriptures to be in a regular sense the foundation of Christian Religion Poore man when did I ever deny it My discourse of the Scriptures is as hath beene lately proved full of this assertion If any thing followes besides this narra mi fili fili mi Batte Had not the man now thinke we a sore temptation upon him to foame out his owne shame in this most insufferably Thrasonicall demand Is it possible that the known distinction of essendi cognoscendi principium quod et quo or a foundation personall and Scripturall should be hid from this seducer in chiefe I confesse Mr. Jenkin is in no danger of being a Seducer in chiefe unlesse his wits and intellectuals miraculously advance except it be of or amongst such a generation of men and women as Peter resembleth to naturall bruit beasts made to be taken and destroyed a 2 Pet. 2. 22. or Solomons simple ones whose character is to believe every thing b Prov. 14. 15 Well might he ask is it possible that the distinction he speaks of should be hid from me For that which is not hid from him cannot lightly be hid from any other He talks of distinctions but with the Apostles Desirers to be teachers of the law he understands neither what he saith nor whereof he affirmes c 1 Tim. 1. 7. Would he else charge me as he doth a little after with doing wickedly and weakly to oppose Christ and his word when as himselfe as we heard just now opposeth foundations personall to foundations Scripturall What is this but to oppose Christ and his word as much as and in the very same sense wherein I oppose them There is nothing more frequent in Protestant-writers than to distinguish the person of Christ whom from the greek Fathers they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the essentiall or substantiall word from the written word which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word spoken or pronounced and what Novice knows not that in every distinction there is or ought to be an opposition And for his known distinction of essendi cognoscendi which hee so much wonders should be hid from mee he is desired in his next to produce any classique Author that ever used it but himselfe The complexion of it is as if it were of the house and lineage of Mr. Jenkins learning I confesse there is difference enough to make a distinction between esse and cognoscere witnesse Mr. Jenkin himselfe who hath a tall mans portion in the one but scarce a childs in the other But Seventhly Sect. 40. and lastly that the Scriptures whether written or printed are not truly and properly the foundation of Religion I demonstrate in the sight of the Sun to the shame and confution of all those faces which have charged the Assertion and Tenet upon me as an Errour by these arguments First If Religion was founded built stood firme and stable in the world before the Scriptures were then cannot the Scriptures be truly properly the foundation of religion This proposition needs no proof beyond the explication of the terms By the Scriptures I meane the Book or books commonly known by this Name amongst us wherin the gracious counsels of God concerning the salvation of the world by Jesus Christ are declared and expressed either by writing or printing as they were for matter and substance revealed at first by God himselfe unto the first writers or pen-men of them By the foundation of Religion we meane I presume on all hands that which mainly and primarily supports it and without which it cannot stand or have a being among men If Mr. Ienkin meanes any thing else either by Scriptures or by his foundation of Religion I must excuse him from blaming or medling with any opinion of mine concerning the Scriptures or foundation of Religion Therefore I assume But Religion was founded built stood firm stable in the world before the Scriptures were Ergo. This latter proposition besides the native pregnancy and evidence of Truth in it is fully proved by me page 10. of my discourse concerning the Divine Authority of the Scriptures where for dispatch sake I desire the Reader if unsatisfied in this point to enquire after it Secondly Sect. 41. If the foundation of Religion truly and properly so called be unperishable and what cannot be thrown down or deprived of Being then can no booke or bookes whatsoever under heaven and consequently not the Scriptures themselves be this foundation But the foundation of Religion truly and properly so called is unperishable c. Ergo. The Consequence in the Major Proposition is evident because any booke all bookes whatsoever are perishable may bee burnt or consumed by fire or miscary by many other casualties that may possibly befall them The Minor Proposition stands firm upon this bottome viz. that no building or superstruction whatsoever

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