Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	answer_v	scripture_n	word_n	1,678	5	4.1153	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57666	The new planet no planet, or, The earth no wandring star, except in the wandring heads of Galileans here out of the principles of divinity, philosophy, astronomy, reason, and sense, the earth's immobility is asserted : the true sense of Scripture in this point, cleared : the fathers and philosophers vindicated : divers theologicall and philosophicall points handled, and Copernicus his opinion, as erroneous, ridiculous, and impious, fully refuted / by Alexander Rosse ; in answer to a discourse, that the earth may be a planet.	Ross, Alexander, 1591-1654.	1646 (1646)	Wing R1970; ESTC R3474	118,883	127

is but cobweb learning in your conceit but we thinke that these cobwebs are strong enough to catch such flyes as you and indeed there is more substance in these cobwebs then in your Astronomicall dreames and phansies 4. What you say of other knowledge That is depends upon conjectures and uncertainty is most true of your Astronomicall Booke wherein I have found nothing but suppositions may-bee's conjectures and uncertainties 5. Whereas you say That man had os sublime a face to looke upward that he might be an Astronomer You are deceived it was that hee might be a Divine for the starres were made not that he should doate upon them in idle speculations and niceties full of uncertainty but that by their light and motion he might be brought to the knowledge of Divinity which your self in your subsequent discourse is forced to acknowledge But take heed you play not the Anatomist upon these celestiall bodies whose inward parts are hid from you in the curious and needlesse search of them you may well lose your selfe but this way you shall never finde God 6. Whereas you say That Astronomy serves to confirme the truth of the holy Scripture you are very preposterous for you will have the truth of Scripture confirmed by Astronomie but you will not have the truth of Astronomie confirmed by Scripture sure one would thinke that Astronomicall truths had more need of the Scripture confirmation then the Scripture of them And indeed all Learning beside the Scripture is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Theodoret saith that is meere contention and strife of words not to be reconciled Let us not then spend that time in vaine and needlesse speculations which we should imploy in knowing God and in working out our salvation with feare and trembling For it is life eternall to know God in Christ in respect of which excellent knowledge the Apostle accounted all things but drosse and losse Moses was a great Astronomer yet he reckoned the knowledge of this and of all the Egyptian wisdome but detrimentum stultitiam but losse and foolishnesse in respect of the knowledge of holy Scripture saith Saint Ambrose Astronomers with Martha are busie about many things but the Divine with Mary hath chosen the better part which shall never betaken from him How small was the store of gold and silver which the Hebrewes brought out of Egypt in comparison of that wealth which under Solomon they had in Jerusalem so small and meane is all humane knowledge compared to the Scripture for whatsoever learning is nought it is condemned here whatsoever is profitable it is to be found here and more abundantly in the wonderfull height and depth of Scripture then any where else saith Saint Austin Let it then be our delight Nocturna versare manu versare diurna still to be meditating in this holy Law of God that like trees planted by the river side wee may fructifie in due season And as Alexander did carry about him Homers Iliads in the rich cabinet of Darius even so let the holy Scripture be still our Vade mecum and in the cabinet of our heart let us lay it up as Mary did the words that were spoken of Christ. I may say of Scripture as the Apostle said of Christ Whither shall we goe from thee thou hast the words of eternall life Thus briefly and by snatches being with-drawne and distracted with many other businesses have I answered your Booke which I undertooke partly out of the considence I have of the truth of our side partly to vindicate my owne credit partly to satisfie my friends and lastly to excite others whose abilities exceed mine to maintaine and defend the truth of our opinion and to explode the contrary as false which in time may prove dangerous and pernicious to Divinitie FINIS l.g. Meta. 5.4 Cont. Lansbergium l. tsect 1. c. 20. * Plin. li. 2. cap. 65 August de civit li. 16. cap. 9. Macrob. in som. Scipionis li. 2. c. 5. Lactanti de falsá Sapien. li. 3. cap. 24. l. Categ c. 10. Iob. 42.3 Lactan. de fals i Sapi. lib. 3. cap. 3. Aug. ad Lau. li. 1. cap. 10. Lact. li. 3. ca. 3. defal Sap. Cont. Carpentar Sect 2. c. 10. Aug. l. 7. de Civit. c. 35. Theod. ser. ad Grac. infid Plin. l. 30. c. 1. Decivit Dei l. 7. c. 35. Tertul. l. de Anim. c 28 29. Vide Laertum l. 8. de viit Phil. O. 5. Solin c. 16. Cic. 4. Tuscul. Litius Dec. 1. l. 1. Plutarch in Numa Mercure Francois An. 1633. Vincent Lyr. adver Hares Vincent ibid. Cont. Lansbergum L. 8. De Genes ad lit c. 1 c. 2. L. 1. De Genesi ad liter c. 21. Lib. quast E. vang in Mat. 4. 12. Lib. de utilit s●edend c. 1. Le Mercure Franc. an 1633. In Gen. ad Fteram De verbis Domini Ser. 18. In Isai. c 19. Psal. 19. Eccles. 1. Josh. 12. 14. In cap. 2. Spharajaero B●se Geor. 4. AEn 10. Esay 38. 8. 2 King 20. 11. De Civit. lib. 21. c. 8. Vide in Iosuam Munster Lyram c. 2 Chr. 32. 31 De civit Dei l. 21. c. 8. L. 2. Chron. l. 1. Prooem Philes sacr De Genes ad liter l. 2. cap. 16. Psal. 148. De civitat l. 11. cap. 34. Hexam l. 2. cap. 3. De Genes ad lit l. 2. cap. 6. Gen. 15. 5. Psal. 147. 4. Ier. 35. 22. Inc. 1. sphae De civit Dei l. 16. c. 23. August ibid. Rev. 4. Psal. 125. Cons. Lansberg l. ● sect 1. 6. 9. Iob 23.8 9. De cognit ver vitae c 6. Hom. 8. in Ierem. Epist. 59. ad Aritum Sect. 1. c. 6. Sect. 1. c. 1,4,5 Prov. 8.5 10.8 Eccles. 1.13 16 17. 8. 5. Odyss 1. 1 Pet. 3.4 Secund. Sec. 9.4 artic 2. Oportet intelligentem speculari phantasmata Arist. Lib. d corde Esay 59. 5. Exercit. 201 Psa. 58.4,5 AEn 5. 7. In Psal. 57. 67. Pinge duos angues Histor. Indicar l. 3. c. 3. Iob 37.9 22.17 Pro. 25.29 Iohn 3. 8. In Psal. 134 Eccles. 1.7 1 Cor. 15. lib. 1. Od. 34. Act. 4. Psal. 29. Iob 26.14 lib 4. Fast. in Apparen In Caten Comitoli in Iob 9. Cont. Lan the. l 1. sc. 1. c. 7. Rerum divinarum humanarumque cognitio Serm. 2. ad Grac. infid Resp. ad Qu. 93. Hexamer li. 1. cap. 6. Psal. 104.2 Isa. 40.22 De Genes ad liter l. 2. c. 9. August In Psal. 104. Hier c. 3. ad Ephes. Iob 8.8 Prov. 8.29 Ier. 5.22 Psal. 104. Du Eartas 3. Day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barbara Pyramidum sileat miracula Memphis Martial Perseverantia consisetuimis amisit admirationem De Trin l. 3. c. 2. c. 5. c. 6. Virgil. l. 4. Geor. Eccles. 1.4 2 Pet. 3.5 1 Chr. 16.30 Psal. 93.1 96.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habitor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habito Psal. 90.2 Prov. 3.19 2. Chro. 1.4 Ps. 119.90 Ps. 104.5 Psal. 98.3 Luke 2. 51.6 Iob. 9.6 c. 1. sec. 2. Apol. c. 47. Philip. 2. L. 7. Inslie c. 7. De hamartigenia Satyr 2. Irenaeus l. 5. c. 31. Psal. 139. Amos 9. Esay 14,13 14,15 An. 6 Pliny Prov. 26. 4. Contra Lansberg Luke 12.56 L. 4. De trin In Prooem in Xenoph. L. 3 c.c De fals sapiens Serns 1. De side Iob 38.5 Verse 22. L. 1. sec. 1. c. 1. L. 1. sec. 1. c. 1. L. 1. Sec. 1. c. 5 AEn 11. AEn 1. De teros motu L. 1. c. 3. 4 5 c. De bello Iudaico 7. c. 12 Natural quaest 1.7 c. 6 L. 1. sec. 1. c. 6 Isa. 60.20 Rev. 10.6 Rom. 8. Iovis arcanis Minos admissus L. 2. sec. 1. c. 1. De Coelo l. 2. c. 10. Lib. 1. de Anima Serm. 1. De F. de L. 1. De Officus De Doctrina Christian. L. 2.6.41

the heaven And how can any conceive that the second day there was raine below in the aire and that God by the Firmament did separate that raine from the waters of the sea And though I should yeeld that the aire is called heaven sometime Synecdochically and that raine or clouds being in the aire may be said to be in heaven yet I cannot yeeld that therefore they are above the heaven for to be above and to be in differ much therefore I hold with the ancient Doctors of the Church That there be waters above the heaven which is no more incredible saith St. Austine that there may be waters in the upper part of the great world then that there may be waters in a mans head which is the upper part of the little world If wee look saith St. Ambrose 1. On the greatnesse and omnipotency of God in creating the world 2. On his ordinary power in preserving the world sustaining all things by the word of his might by which he holds up the sea that it may not drown the low land 3. On his miraculous power in causing the waters of the Red-sea to stand upon an heap and Iordan to goe back which miracle he made visible that thou mayst beleeve these things which are invisible then why should wee doubt of these waters which be above the heavens If any aske mee what is the nature use or end of those waters and how they are there St. Austine shall answer for me Quomodo aut quales ibi aquae sint c. how or what kind of waters these be is uncertain but that there be waters there wee doubt not because greater is the authority of this Scripture then the capacity of all humane wit 3. When the Scripture speaks of innumerable starres you say that is to be understood according to the vulgar opinion but I say that it is the opinion of the best Learned that they cannot be mumbred even Clavius whom you cite for you confesseth That though Astronomers have reduced the most conspicuous starres to the number of 1022. yet that there are multitudes of starres besides these that cannot be told Hoc nunquam negabo saith hee I will never deny this and hee saith also That God so enlarged Abraham's sight that hee made him see all the starres of heaven If then you looke in a cleare winters night towards the North if you look on the milkie way if you consider the Stars towards the South pole not discernable by us you must confesse that the Scripture speakes properly and not according to vulgar opinion when it saith That the Starres are innumerable therefore saith Saint Austin Whosoever brags that he hath comprehended and set down the whole number of the Starres as Aratus and Eudoxus did Eos libri hujus contemnit authoritas the authority of Scripture contemnes them But when you tell us That the Israelites did farre execed the number of the Starres that is nothing to our purpose besides wee can easily answer that God did not compare Abrahams carnall seed to the Starres but his spirituall seed His carnall seed is compared to the sand and dust and so writes Saint Austin Againe when you have found out the true number of all the Starres then tell us whether they or Abrahams seed be greatest in number 4. You prove that the holy Ghost speakes not exactly of naturall secrets for he sets not downe the exact measure or proportion of Solomons brasen sea Answ. I had thought that a brasen vessel had been the worke of art and not a secret of nature that Geometricall proportions are secrets of nature is a maxime onely in your Philosophie 2. I had said that Iosephus held this sea not to be perfectly round You reply That then the disproportion will be greater and that Scripture which calls it round is to be beleeved before Iosephus I answer that I alledged not Iosephus to preferre him in my beliefe to the Scripture but to shew that there could not be an exact proportion betweene the diameter and the circumference in a vessell not exactly round and yet the Scripture doth not say it was exactly round but onely round Every thing that is called round is not of an exact round figure an egge is called round The Rainbow is said to be round about the Throne And the hills to be round about Ierusalem And children to sit round about the table c. Which you will not say are to be understood of an exact round figure But indeed I know not how to please you if I alledge Scripture you answer that Scripture speakes not exactly of naturall secrets that it accomodates it selfe to the errours of our conceits that it speaks according to the opinion of the vulgar c. If I alledge Iosephus or any other Author then you tell us that Scripture is to be beleeved before Iosephus so that you are more slippery then any eele 3. I had said that the Scripture for brevities sake in numbering used onely to mention the greater number and to omit the letter as Iacobs family were seaventy soules which indeede were seaventy five and many other such passages I alledged You answer that this confirmes your Argument For the Scripture is so farre from speaking exactly of Philosophicall secrets that in ordinary numbering it doth conform to common customs Answ. 1. Shew us that this kinde of numbering was the common custome 2. Will it follow The Scripture doth not exactly number sometimes for brevities sake ergo it never speakes exactly of Philosophicall points 3. If this consequence be good then it will follow that you never speake exactly of Philosophicall points for you sometimes in mentioning of numbers omit the lesser number as when you say seaventy Interpreters whereas there were seaventy two Lastly I answer that there is great oddes betweene an historicall narration of the measure of a vessell as it was taken by the work-men who are not still exact Geometricians and a plaine and constant affirmation of a Philosophicall truth He that wrote the Bookes of the Kings sets down the circumference of the brasen sea to be thirty cubites and the diameter to bee ten for so doubtlesse the measure was taken by the work-men but when the Scripture saith The earth is immoveable it records this as a Philosophicall or Theological maxime and not as an historicall passage Concerning the ends and sides of the earth and of heaven we will speake anon 5. That the earth is founded on the waters is not the opinion of common people but rather the contrary for they are led by sense as you use to say and their sense shewes them that the seas are above the earth and reason will teach them That a lighter body cannot be the foundation of a heavier But you bring a ridiculous reason why some thinke the earth to be upon the water Because when they have travelled as farre as they can they are stopped by the