Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	believe_v	scripture_n	write_v	2,819	5	5.7819	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09977	Life eternall or, A treatise of the knowledge of the divine essence and attributes Delivered in XVIII. sermons. By the late faithfull and worthy minister of Iesus Christ, Iohn Preston, D. in Divinity, chaplaine in ordinary to his Majestie, master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolns Inne.	Preston, John, 1587-1628.; Ball, Thomas, 1589 or 90-1659.; Goodwin, Thomas, 1600-1680.	1631 (1631)	STC 20231; ESTC S115069	220,964	434

have from Heathen men Quest. But this Question may now be made How should we know that these bookes which wee have as written by Moses that these are they that there is no alteration in them or supposititious prophecies put in Answ. You have the Iewes agreeing with the Christians who were enemies and the Iewes kept it exactly yet theirs agree with ours Object But how should we know that the Iewes are true Answ. They have testimony from the Samaritans and they were enemies to the Iewes and there being once a rent made were never reconciled againe yet in the Samaritan Bible there is no difference at all to any purpose Now adde to this the testimony of the Churches from Christs time downward still it hath continued so as in Eusebius and Baronius you shall see plentifull testimonies thereof The third Argument is from the Scriptures themselves if you consider but these three things 1 The majestie and plainnesse of the stile and the manner of the expressions a meere relation and no more In the beginning was the Word c. Where doth any booke expresse it selfe in a manner in the relation of any stories So as that it carries evidence from God so that Iunius reading the first Chapter of Iohn was stricken with an amazement by a kinde of divine and stupendious authoritie and so he was converted from Atheisme as himselfe said in his life 2 If you consider the purity of the doctrine If a man would deceive the world then the things that he teaches must needs be to please men but the Scripture is quite contrary it ties men to strict rules and therefore see how it is etertained and how hard it is for men to keepe it in the purity of the doctrine which is an argument it came from God If the Scriptures were delivered by men then either by good men or by bad if by holy men then they would speake the truth and not lye if by bad men then they would never have set downe such strict rules of doctrine that they must live by and which condemne themselves 3 Consider the an●●quitie of them they were before all other Heathen stories which will answer an objection namely why there is no more testimony from them of the Scriptures The answer is that when Scriptures ended their writings did but begin there being little use and trading of learning in those dayes but it seemes the Grecians were the first or rather the Chaldees but there were not so many bookes written then as afterward Now when all these things are considered we are brought to beleeve the Scriptures are the Word of God and you finde this in the Scriptures that there is a God that made Heaven and Earth then this begets faith and so By faith we beleeve as here saith the Apostle that there is one GOD. I confesse all this which hath beene said is not enough unlesse God infuseth an inward light by his Spirit to worke this faith but yet there is enough left in the Scriptures to give evidence of themselves THE FOVRTH SERMON HEBREWES 11.6 He that commeth to God must beleeve that God is c. THere is one reason more remains that is from the testimony of the Church doubtlesse it is an argument of great strength That so many generations since CHRISTS time and before have from hand to hand delivered it unto us and that so many holy men as the Martyrs were and as the Fathers were when they lived that these all gave testimony to this Scripture in all ages But yet we will adde something to it because the Papists have abused this and say they would have the truth of the Scriptures to depend upon the authority of the Church and not so much upon the testimony it hath received from all ages and generations they would have it to be such a testimony as the present Church gives of it because say they that can erre in nothing therefore not in this and therefore they say This is the Bible and the very Dictate of the Pope in cathedrâ with his Councell some say makes it so and you must receive it for Scripture upon this ground without any further inquiry But with us who doe not receive that conclusion that the Church cannot erre it is out of question that the Scripture doth not depend on the authoritie of the Church But yet we will give you this reason against it Aske that Church that Synod of men what is that which makes the Church to beleeve that the Scripture is the Word of God Surely they will give the same answer that we shall deliver vnto you that it could be nothing else but the Scripture it selfe which therefore must needs be of greater authoritie than the Church it selfe for the declaration of themselves and the Scriptures manifestation of this argument be of more force than the authority of the Church as the cause hath much more strength than the effect Againe the Church hath no authoritie to judge of the Scripture till it be knowne to be the Church which cannot be but by the Scripture Moreover the Scripture hath a testimony more ancient than the authoritie of the Church and therefore cannot receive its authoritie from any the Scripture being the first truth it cannot be proved by any other it is the confession of their owne Writers that Theologia non est argumentativa Theologie is not argumentative to prove its owne principles but only our deductions out of it As also they say we cannot prove the Scriptures probando sed solvendo by answering and resolving objections made against it In all other things you see it is so as the Standard that being the rule of all cannot be knowne but by it selfe the Sunne that shewes light to all things else cannot be knowne by any other light but its owne so the Scripture that is the ground of all other truths cannot be knowne but by the evidence of those truths that it carries in it selfe We have onely this word to be added more concerning the Scriptures You shall observe this difference betweene the Writings of the Scripture that were written by holy men inspired by the Holy Ghost and all mens Writings in the world In mens Writings you shall see that men are praised and extolled something spoken of their wisdome and of their courage and what acts they have done there is no story of any man but you shall finde something of his praise in it but you shall finde the quite contrary in the Booke of God there is nothing given to men but all to God himselfe as Moses David Paul and all the Worthies in the Scripture you shall finde nothing given to them But of David it is said that he walked wisely because the LORD was with him it was not his owne strength so when they had any victory it was not through their owne courage or stratagems that they used but the LORD did give their enemies into

use of revealing the doctrine of Gods unchangeablenesse in Scripture Page 96 VSE 3. God dispenceth mercies and judgements now as in former times Page 98 Two cases wherein God punisheth his owne Children Page 99 GODS Iudgements different in time and meanes Page 101 VSE 4. To see a difference betweene God and the creature Page 103 Forgetting the creatures to be mutable three inconveniences of it Ibid. VSE 5. To esteem things by their unchangeablenes Page 106 VSE 6. To judge our owne spirits by constancie in well doing Page 111 VSE 7. To goe to God to get it Page 113 Two causes of inconstancie Page 115 3 Helps to strengthen purposes Page 117 Meanes to helpe resolutions Page 119 The Sixth ATTRIBVTE The greatnesse of God Page 123 The greatnesse of God in sixe things Ibid. The greatnesse of God proved by foure Reasons Page 127 VSE 1. To know our interest in God and to get an answerable greatnesse of minde Page 129 Why men are led aside by outward things Page 130 How to come to true greatnesse of minde Page 137 VSE 2. To feare him for his greatnesse Page 140 VSE 3. To thinke no affection or obedience enough for him and therefore not to limit our selves Page 142 VSE 4. To reverence before him Page 145 The Seventh ATTRIBVTE Gods immensitie Page 147 3 Reasons of Gods infinite presence Page 148 VSE 1. God governes the world immediatly a remedy against complaint of ill Governours Page 150 VSE 2. To choose God and rejoyce in him as a friend in all places Page 152 VSE 3. To see a ground of Gods particular Providence in the smallest things Page 154 VSE 4. To be patient and meeke in injuries offered by men Page 156 VSE 5. To walke with God Page 159 How we are present with God Page 160 How to make God present with us Page 161 Why men desire companie Page 166 VSE 6. God observeth all the evill and good we do Page 168 VSE 7. Terrour to wicked men God is an enemy they cannot flee from Page 174 The Eighth ATTRIBVTE God is Omnipotent Page 176 Omnipotencie of God wherein Page 177 4 Reasons of Gods Omnipotency Page 178 Objections against the Omnipotencie of God Page 181 VSE 1. To rejoice in our God who is Almighty Page 186 VSE 2. To make use of Gods Power in all wants and straits Page 191 VSE 3. To beleeve the Omnipotencie of God Page 194 Men doubt as much of the power of God as of his will Ibid. VSE 4. To seeke and pray to God in all straits with confidence Page 198 2 Instances of Gods Power Page 201 GODS NAME AND ATTRIBVTES THE FIRST SERMON HEBREWES 11.6 He that commeth to God must beleeve that God is and that he is a rewarder of them that seeke him HAVING undertaken to goe through the whole body of Theologie I will first give you a briefe definition of the thing it selfe which we call Divinitie it is this It is that heavenly wisdome or forme of wholesome words revealed by the Holy Ghost in the Scripture touching the knowledge of God and our selves whereby we are taught the way to eternall life I call it heavenly wisdome for so it is called 1 Cor. 2.13 The wisdome which we teach is not in the words which mans wisdome teacheth but which the Holy Ghost teacheth So likewise the Apostle in another place calls it The forme of wholesome words that is That systeme or comprehension of wholesome Doctrine delivered in the Scripture Now it differs from other systemes and bodies of Sciences 1 Because it is revealed from above all other knowledge is gathered from things below 2 Againe all other sciences are taught by men but this is taught by the Holy Ghost 3 All other knowledge is delivered in the writings of men but this is revealed to us in the holy Word of God which was written by God himselfe though men were the mediate pen-men of it therefore I adde that to distinguish it from all other Sciences that It is not revealed by men but by the holy Ghost not in bookes written by men but in the holy Scriptures In the next place I adde the object about which this wisdome is conversant it is the knowledge of God and of our selves And so it is likewise distinguished from all other knowledge which hath some other objects It is the knowledge of God that is of God not simply considered or absolutely in his Essence but as he is in reference and relation to us And againe it is not simply the knowledge of our selves for many things in us belong to other arts and sciences but as wee stand in reference to God so that these are the two parts of it the knowledge of God in reference to us and of our selves in reference to him Last of all it is distinguished by the end towhich it tends which it aymes at which is to teach us the way to eternall life And therein it differs from all other sciences whatsoever for they onely helpe some defects of understanding here in this present life for where there is some failing or defect which common reason doth not helpe there arts are invented to supply and rectifie those defects but this doth somewhat more it leads us the way to eternall life for as it hath in it a principall above all others so it hath an higher end than others for as the well-head is higher so the streams ascend higher than others And so much for this description what this summe of the doctrine of Theologie is The parts of it are two 1 Concerning God 2 Concerning our selves Now concerning God 2. things are to be known 1 That he is both these are set downe in the Text. 2 What he is both these are set downe in the Text. 1 That God is wee shall finde that there are two wayes to prove it or to make it good to us 1 By the strength of naturall reason 2 By faith That wee doe not deliver this vvithout ground looke into Romans 1 20. For the invisible things of him that is his eternall power and God-head are seene by the creation of the world being considered in his workes so that they are without excuse So likewise Act. 17.27 28. you shall see there what the Apostle saith that they should seeke after the Lord if happily they might grope after him and finde him for he is not farre from every one of us for in him we live move and have our being That is by the very things that wee handle and touch wee may know that there is a God and also by our owne life motion and being we may learne that there is a Dietie from whence these proceed For the Apostle speaketh this to them that had no Scripture to teach them So likewise Act. 14.17 Neverthelesse hee hath not left himselfe without witnesse in giving us fruitfull seasons As if those did beare witnesse of him that is those workes

who is it that hath drawn these waters out of the earth and caused it to stand out of the waters and made it habitable for men and beasts saith he was it not the LORD 2 And was not this proved by the Floud vers 6. whereby the world that then was being overflowed with waters perished that is the waters when God tooke away his hand returned to their place and covered the face of the earth Now who was it that did drie the earth againe and now reserveth it to the day of Iudgement to be destroyed by fire And this hee proveth by the famous story of the Floud You have heard of it saith he but of this they are willingly ignorant that is they are such things as may bee knowne but by reason of your lusts which obscure your knowledge and hide those parts of nature and reason which God hath planted in your hearts therefore of these things you are willingly ignorant Answ. 2 And therefore besides wee will give this second answer to those that make this objection That things are not alike since the creation For 1 The course of Nature hath beene turned many times as those miracles that the LORD wrought in stopping the course of the Sunne and making of it go backward he made the waters to runne a contrary course and stopped the heat of the fire and the efficacie of it so that it could doe the three Children no harme 2 Besides those miracles look upon the things done amongst us and you shall see though they are not contrary to Nature yet Nature is turned of its course as in our bodies there be sicknesses and distempers so there are in the great bodie of the World strange inundations stirres and alterations now if there were not a free Agent that governes these why are these things so and why no more why doe these things goe so far and no further why are there any alterations at all and when any alterations come to passe who is he that stoppeth them why doth the sea over-flow some places and goe no further who is he that sets bounds to them but only the Lord Therfore this we may learne from it the constancie of these things shewes the wisdome of God as it is wisdome in us to doe things constantly and againe the variety of things shewes the liberty of the Agent for the actions of Nature are determined to one but God shewes his liberty in this that he can change and alter them at his pleasure Besides the things that are ordinary amongst us wherein there is no such swarving but they are constant in their course doth not God guide them and dispose of them as he pleaseth as the former and latter raine doth not God give more or lesse according to his good pleasure which shewes that all things have not continued alike but that there is a God that governes the world And as it is thus with naturall things so in other things also you shall see some judgements and rewards upon some and not upon others Object Oh but you say the world hath continued very long and there is a promise of his comming but we see no such thing Answ. But saith the LORD A thousand yeares are to me but as one day and one day as a thousand yeares As if he should say it may seeme long to you who measure time by motion and revolution to your narrow understanding it may seeme long but to God it doth not A thousand yeares with him is but as one day Where by the way we shall answer that fond objection Object How the Lord imployed himselfe before the creation of the World Answ. A thousand yeares to him is but as one day and againe one day is as the longest time that is there is no difference of time with him To which I may adde this that who knoweth what the Lord hath done Indeed he made but one world to our knowledge but who knoweth what he did before and what he will doe after who knowes his counsels and who is able to judge of him or of his actions we can know no more nor judge no otherwise than he hath revealed we have no other booke to looke into but the booke of his Word and the booke of this World and therefore to seeke any further is to be wise above sobrietie and above that which is written Object 2 But whence then comes this promiscuous administration of things which seemes to make things runne upon wheeles they have no certaine course but are turned upside downe whence comes this to passe if there be a God that rules heaven and earth Answ. For answer of this looke in Ezek. 1. where you have an expression of this of things running upon wheeles wherein you may observe these things 1 That all things here below are exceeding mutable and therefore compared to Wheeles and they are turned about as easie as a wheele so that a man may wonder at their variety and turning 2 But yet these wheeles have eyes in them that is though we see not the reason of things in them yet they have eyes in them they have something to be discerned the speech is a metaphor and a metonymie too shewing that there is something in their events that may shew the reason of their Turning if we could discerne it but it is oft hidden from us 3 And these Wheeles are stirred but as the beasts stirre them that is there is nothing done here below but they are done by the instruments of God namely the Angels 4 And these Angels first have faces like men that is the wisdome of men and on the other side secondly a face like a Lion for their strength thirdly there is service and laboriousnesse in them as in Oxen fourthly there is swiftnesse in them as in Eagles and this is meant of the Angels that order and guide the course of things and change them as we see continually 5 Againe as these Wheeles move not but as they are guided by them and both move by the Spirit that is what God commands them they execute they goe when he would have them go and stand still when he would have them 6 Againe for the manner of their motion every one of them had foure faces that is they could looke every way from East to West and from North to South when as man can see but one way before him he cannot looke on the right side or the left or behinde him and therefore he may be deceived but these looke every way So also the feet on which they goe are not like mens feet to goe forward only but like calves feet that is they were round feet which goe either forward or backward so as they are easily turned and as they see every way so they are apt to goe every way and this with the greatest facilitie that can be Let a man set any thing on worke and it must needs runne in such a chanell in such a way