Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	new_a	old_a	testament_n	3,965	5	8.0680	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

Sectaries and Independents which the Ministers I speak of have had for these 3. or 4. years last past for I speak of the unprofitablenesse and uselesnesse of their Ministery only since the zeale of high Presbyterie eate them up as my words cleerly enough import I am very full of a rationall confidence that it may be cast up in a cipher and measured with a reed that never grew Page 1. Sect. 32. He chargeth me with aiming at the fifth rib of Religion It is the strangest metaphor that a man shall likely meete with to call High-Presbytery the fifth rib of Religion For certain I am that with truth he can mean nothing else that I should aime at Let that writing of mine he speaks of be examined and sifted to the bran let my scope drift aim end designe therein be calculated by the narrowest and most exact observations and it will clearly appeare that I aim at nothing but the breaking of the necke of high-Presbytery Indeed if this Presbytery be the fifth rib of Mr. Jenkin his religion I confesse I did aim at his fifth rib and gave her a soare bang I beleeve upon it But did Mr. Jenkin gather this Rhetoricall flower in Mr. Vicars garden Or what quaint Author furnished his pen with such an Elegancy as this to call the great interest of Sion Colledge domineering Presbytery I meane the fifth rib of Religion But I am so taken with the pleasantnesse and rarity of the resemblance that I shall hereafter in this discourse forbeare the dull Grammar expression of High Presbytery and use the Rhetoricall of the fifth rib of Religion in stead of it Yea but he presseth sore upon me with this accusation Sect. 33. that I take away the foundation of religion because I deny the Scripture to be that foundation What else saith he after his insulse and vain manner acting the part of a meere Braggadoch is the English of these words in terminis his owne viz. Questionlesse no writing whatsoever whether Translations or Originals are the foundation of Christian Religion And upon the onely repetition of these words as if the battell were fought the day won and nothing more to be said in the businesse hee be-zeales it thus Away with your hypocryticall exclamations against the enemies of Religion c. But is Caiaphas the High Priest risen again from the dead Or was not this his deportment right up and down He hath spoken Blasphemy saith the Priest concerning Christ John Goodwin denies the Scripture saith Mr. Jenkin to be the foundation of Religion What further need have we of witnesse saith the Priest What else is the English of these words saith Mr. Jenkin The High Preist in a devout detestation of our Saviours blasphemy as he must award it rent his clothes Mr. Jenkin in a zealous agony for my denying the Scripture cryes ou● Away with your hypocriticall exclamations c. Sio oculos sic ille manus sic or a ferebat i. Just so and so with eyes hands face he acted But before my friend William and I part at this turning I shall either make him as hereticall as my selfe in denying the Scriptures to bee the foundation of Religion Sect. 34. or else prove his wits to be as schismaticall as the senses of a Bethleemite whom he in course English calls a Bedlam in departing from their master But first to his most un-christian yea unmanly deportment in managing this base calumny and forged accusation against me Whereas I clearly and plainly distinguish and lay down a double sense and acception of the word Scriptures and in the one sense a● clearly acknowledge them to be of Divine Authority so the foundation of Christian Religion onely denying them to be such in the other this unhallowed piece of Presbytery wholly suppresseth concealeth my distinction and what I deny onely in such and such a sense representeth as simply absolutely and in every sense denied by me Whether I do not in a due regular sense affirme and avouch the Scriptures to be of Divine Authority to be the Word of God and consequently the foundation of Christian Religion I appeale to these words in pag. 13. of my Treatise concerning the Scriptures First if by Scripture be meant the matter and substance of things contained and held forth in the books of the Old and New Testament commonly knownamongst Protestants by the name of Canonicall I fully with all my heart and all my soul beleeve them to be of Divine Authority and none other than the word of God and God assisting shall rather expose my selfe to a thousand deaths than deny them so to be Can any man yea can Mr. Jenkin himselfe in words more perspicuous and plain assert his acknowledgement and beliefe of the Divine Authority of the Scriptures than these So that Mr. Jenkings charge against me of the denying the Scriptures to be the foundation of Christian Religion stands onely upon the authority credit or base of such an argumentation as this God hath taken a course that we might serve him without feare as is evident Luke 1. 74. therefore he hath taken a course that we should not feare him at all or in any signification of the word Feare which conclusion is diametrally opposite to the whole course and current of the Scripture and no wayes followes from the premises In like manner he that should inferre because it is said 1 Sam. 15. 29. that the strength of Israel meaning God is not a man that hee should repent that therefore GOD can in no sence repent should belie the holy Ghost who expresly saith Genes 6. 6. that it repented the Lord that he had made man on the earth yea and God himselfe who said thus to Samuel It repenteth me that I have set up Saul to be King 1 Sam. 15. 11. If I should reason thus Mr. Jenkin denies the woodden Horse made for unruly Souldiers to ride to be a living creature therefore he denies an horse simply and in every signification of the word to bee a living creatures might not Mr. Jenkin conclude me to be a Woodden Disputant Yet this is the Logick by which he proves that I deny the Scripture to be the foundation of Religion Secondly Sect. 35. when Austine Mr. Bucer Mr. Ball c. deliver themselves in one place at least seemingly and so farre as the letter of the words they use will beare for such an opinion which the generall tenor to nor of their writings elsewhere seeme to oppose how impatiently importune is Mr. Jenkin to have the sense of the particular place over-ruled and interpreted by the Analogy of what hee conceives to be their judgement elsewhere Why then in as much as he can produce but one place onely wherein I seem to deny the Scriptures to be of Divine Authority or the foundation of Religion whereas in twenty and ten places I clearly assert them for such yea it is my entire drift scope and designe in

to be received as the word of God is unworthy to be handled by any Christian Divine had it not been necessary by the deliration of Swenkfeldius and the Anabaptists denying it I confesse Mr. Jenkin my pen never dropt such a passage as this nor I hope ever shall D●mmemor ipse mei God keeping me in my Christian wits I shall never say or affirm that such a Question is unworthy to be handled by any Christian Divine which of all Questions in Christian Religion is of the highest and most fundamentall concernment both for the propagation of this Religion in the world and likewise for the radication and confirmation of it in the soules and consciences of those who professe it The young man could hardly have pick'd out a more inconsiderate and unsavoury saying out of all the writings of this his admired Author than that mentioned whereon he bestoweth such admiration Nor is nor was the deliration of Swenkfeldius or of the Anabaptists who in words denied the divine authority of the Scriptures the onely no nor yet the principall or most considerable cause of that necessity which lieth upon Christian Divines to labour in the Question whereof Bellarmine speakes or to assert the said Authority of the Scriptures The sinfull and prophane lives and conversations of the generality of Professors of Christianity whether in the way of Bellarmines or of M. Jenkins perswasion I mean whether Papists or Protestants who deny the Divine Authority of the Scriptures as they doe God himselfe as the Apostle speaketh in their workes a Tit. 1. 16. amount upon true accuunt to a farre more considerable i●gagement upon Christian Divines to assert the true Originall and Authority of the Scriptures than the deliration of Swenkfeldius or of the Anabaptists on which only Mr. Jenkin his adored Author insists Yea the conviction of the Jewes in respect of the Divine Authority of the new Testament together with the conversion of the Turkes and all Pagan and Idolatrous Nations throughout the world unto Christian Religion impose a greater necessity upon Christian Divines to labour in that Question which first to Bellarmine and then by vertue of his authority to Mr. Jenkin seemes so inconsiderable than either or both of those considerations which the one of them suggests and the other digests so readily Yea I beleeve Mr. Jenkins own Faith and conversation stand in much need of a through and substantiall ventilation of the Question we speak of concerning the Divine authority of the Scriptures and would receive improvement thereby if he were capable of understanding and condescending unto the things of his peace I shall conclude for the present with Mr. Jenkin Sect. 117. when I have onely to perfect the demonstration in hand presented the Reader with a first fruits of those palpable and broad-fac'd untruths together with those industrious and consulted falsifications for Charity her self can think no better of them of my words opinions which together with his workings and arguings upon the advantage taken by them take up little lesse than the one halfe of his Pamphlet Pag. 16. He affirmes as we heard before that I am paid for being an hearer of my people which is as true as that Mr. Jenkin is paid for hearing his bells ring In the same page speaking of me and other preaching Sectaries as his clemency indulgently termeth us You saith he are Preachers under worldly glory Speak holes and corners speak hatred and threatnings of all sorts of people Speak Bookes and Pulpits of Presbyterian Ministers Speak votes and ordinances of Parliament and stop the mouth of a leasing-speaking man In the same page a little before he tells me this untroth that now I see many of the names of those Ministers of Christ in the Province of London subscribed in the last edition of the Testimony concerning whom I had said in my Sion Colledge visited that God had provided a better thing for them than to suffer them to fall into the snare of so unworthy a Subscription whereas the truth is that I neither see nor ever saw and confident I am never shall see any one of the Names I speake of or intended in the said passage subscribed to that Testimony in what Edition soever Page 19. He obliquely taxeth me with preferring my selfe before the most learned and pious of the Subscribers Mendacissim●e as was said before and as is visible enough in the words upon which the tax is raised In the same Page be bids me Remember in what confident heat I rose up for the most horrid Heretiques Anti-scripturians Anti-trinitarians c. in my Hagiomastix Reader assure thy selfe that I never rose up for any Heretique whatsoever either Horrid or smooth much lesse in any heat least of all in any confident heat as this mouth of vanity suggesteth but have evermore pleaded and declared AGAINST them upon these termes That first their opinions being substantially and clearly proved to be Hereticall Secondly all due and Christian means being used for their conviction and reclaiming if yet they remain obstinate they ought to be censured and punished with such punishments which the word of God appointeth for such offenders It seems by the principles of M. Jenkins Divinity that to be delivered up unto Satan is a courtesie and to be cast into bell fire a friendly dealing by men Why else doth he charge me with rising up for Heretiques who never thought nor said that they deserve any more courtesie or friendship upon the terms mentioned than to be thus severely and dreadfully punished Pa. 26 27. He saith that a Sectarian Anti-scripturist hath found that favour in my Hagiomas●ix as that in this Calender he was highly Sainted The vain young man is not able to produce any one line saying word or syllable in that book of any such import Page 28. He tells me that my mouth is widely opened against God for the English of this assertion If God should not make men able to beleeve they MIGHT accuse God Reader I assure thee these words are none of mine but Mr. Jenkin's and consequently it his mouth not mine that is widely opened against God Whereas 1 o. he makes me to say If God should not make men able to beleeve my words are If God should not make men capable of beleeving An intelligent Reader cannot but apprehend a very materiall difference between the one expression and the other especially as I explain my capability of beleeving Secondly whereas be makes me to say that men MIGHT accuse God as if I implied the lawfulnesse of such an accusation my words are that they WOVLD have their mouthes opened against Gods proceedings and be furnished with an excuse In which words I only imply an aptnesse in men to take hold of such an opportunity or advantage in case it were given them to speak against Gods proceedings in their condemnation and by way of excuse for themselves which how farre short it comes of any justification of such an