Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	word_n	work_n	zion_n	330	4	10.2347	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

same person Mr. Jenkin I trust before he baul Sect. 49. or brays against me any more as a man erroneous for denying the Scriptures to be the foundation of Religion will vouchsafe to answer these 8. arguments that workman-like not after that smal-sense rate at which he hath written in his busie Bishop Or if he had rather clamour then clerk it or shall do only the one because hee hath no good faculty at the other I shall apply that soft and gentle remedy good both for him and my selfe neglect Before I leave the particular in hand I must needs for the credit of my Antagonist being but a young beginner acquaint the Reader with that Hercule in and signall argument of his page 22. being the quintessence and spiritfull extraction of many pages yea of all hee argueth against me about the Scriptures How can any saith he believe the matter and substance of the Scripture to be the word of God when as he must be uncertaine whether the written Word or Scriptures wherein the matter is contained are the word of God or no But is not this a question of the same profound calculation with this How can a man believe that the Sun is a greater light and the Moone a lesser if he be uncertaine whether every jot and tittle of what is read in our Bible Gen. 1. 16. be the word of God or no because here it is said and God made two great lights the greater c Or with this How can a man believe that there are any such seasons in the yeare as Summer and Winter if he must be uncertaine whether that be the word of God or no Psal 74. 17. Thou hast made summer and winter If there be no meanes possible to believe the matter and substance of the Scriptures if a man be uncertaine whether the written word or Scriptures i. whether every thing sentence phrase word syllable letter point that is found in our printed Bibles for this must be his meaning if he meanes to argue against me be the word of God or no miserable is the faith of Master Jenkin yea miserable is the faith of the whole world For what assurance can any man have that the Transcribers of the Bible heretofore and the Printers of them of later times have in nothing mistaken or miscarried about them Are Scribes and Printers Mr. Jenkins his Prophets and Apostles or doth he not vest in them the infallibility of the immediate pen-men of the holy Ghost If the knowledge and faithfulnesse or unerringnesse of Printers and Transcribers be the foundation of Master Jenkin's Faith I confesse that hee and I build upon two very different foundations Besides Sect. 50. if it be unpossible for mee to believe that the matter and substance of Scriptures is the word of God if I be uncertain whether the written word be the word of God or no how came the Patriarchs and holy men and women who lived in the first two thousand years of the world to believe it since it was not only uncertain unto them whether our Bibles or Scriptures or word now written were the word of God or no but whether such a word should ever be written or no Doubtlesse the same way to bring me to believe what they believed is as open before the glorious God at this day as it was then seeing he hath not hedged it up either against himselfe or me with the thrones of any threatning or decree Againe though I willingly acknowledge and prove it at large in my Treatise concerning the Divine Authority of the Scriptures that the manner of the phrase and style of the Scriptures is a rich character of their Divinity and a very considerable ground to prove that they are the word of God yet is not this character of equal weight or power for such a conviction with the matter and substance of the Scriptures Therefore the nature beauty worth weight and excellency of these I meane of the matter and substance of the Scriptures is sufficient to perswade and bring men to believe that they are the word of God or things which came from God though they had not the gracious and super-added advantage of any thing in the Scriptures whereby to believe that they in respect of their language stile and all particularities of expression were the word of God Insomuch that were the matter and substance of the Scriptures understandingly and faithfully declared and held forth in any other Book or writing besides the Scriptures and which Mr. Jenkin himself would not call the written word of God there were no impossibility at all nor much improbability but that considering men might come to believe them to be the word of God Yet again Sect. 57. Doth not the Scripture it self plainly affirm and teach that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the goodnesse or kindnesse of God leadeth even natural yea and wicked men to repentance a Rom. 2. 4. If so then certaine it is that this kindnesse or goodnesse of God towards them leadeth them to the knowledge and consideration of this Truth that upon their Repentance God will be gracious unto them and forgive them their sins in as much as without the knowledge or beliefe hereof it is unpossible that any man should be led to a true and sound Repentance of which the Apostle here speaketh by any motive means or ingagement whatsoever Now I desire to understand from Mr. Jenkin in his next whether forgivenesse of sinnes and acceptation into favour with God upon true repentance be nothing of the matter or substance of the Scriptures yea or whether it doth not comprehend in it as explicitely and intirely as so much can lightly be comprehended in so little the whole and intire matter and substance of the Scripture If this be so then may men who are uncertaine whether the written word or Scriptures be the word of God or no come to believe the matter and substance of them to be the word of God notwithstanding in as much as the long suffering kindnesse or goodnesse of God are extended and vouchsafed unto many who are altogether uncertain whether the written word be the word of God or no. Lastly Sect. 52. doth not the Scripture also as plainely affirme that the Heavens declare the glory i. the glorious power as the word often signifieth of God b Psalm 19. 1. and his righteousnesse c Psalm 50. 6. and againe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. that which may be knowne of God his invisible things his eternall power and God-head are clearly seene from the Creation of the world and are to be understood by the things that are made d Rom. 1. 19 20. and yet further that the Gentiles without the written word both have and shew the works of the Law written in their hearts e Rom. 2. 15. by the worke of the Law meaning the effect matter or substance of the law written or else such convictions of

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