Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	covenant_n	old_a	testament_n	1,680	5	9.6229	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19153	A sermon preached at Paules-Crosse, vpon the 1. of Nouember, being All-Saints Day, anno 1607. By Sa: Collins, Batchelour in Diuinitie, and fellow of the Kings Colledge in Cambridge	Collins, Samuel, 1576-1651.	1607 (1607)	STC 5564; ESTC S108507	41,043	100

wood that is the Gospell of Christ Iesus lignum vitae and lignum crucis relishes the Marah of Gentile learning whose waters are bitter and end in desperation without such mixture Therfore S. Hierome was buffited by an Angell for studying heathen Authors too much but an Angell made S. John not giue ouer the booke of wholsome wordes that hee brought him till he had eaten and swallowed it downe But as J said I may not stand hereupon no nor yet vpon the 1. part of this rule The words of Christ and that same hunc audite heare you him which was spoken when all the rest were vanished and disappeared out of the Mount both Moses and Peter Elias that we might knowe his singular prerogatiue ouer the Church wherin neither Moses nor Elias nor Peter nor any communicate vvith him Hovvbeit still vve must remember that there is another audite left for somebody else too another heare you him though in their rank and in their place as qui vos audit c. he that heareth you heareth me spoken of the Prelats Pastors of the Church that shall succeed continually to the end of the World and si non audit ecclesiam if hee heare not the Church in in her determinations let him be counted among the heathen and the Infidels let him lose the verie right that hee hath of his Christendome For so saith the second part of this rule heere in my Text And the doctrine according to godlinesse For perswading wherof the better that we seem not to open a floodgate to popery to rush in vpon vs all amain it may please you to distinguish two kindes of Verities which holy scripture hath distinguished long before vs in the Ep to the Col. 2.5 Som of Faith som of Order Now the verities of faith are so plentifully set downe in the Olde and New Testaments as he addeth to his own plagues that shal presume to add one iot therto For the wil of an or dinary man that dead is no man dareth to enterline saith the Apostle how much less then his that witnessed a good confession vnder Pōtius Pilate sealed his Couenant with his own blood Yet som do it cannot be denied In this net sticks the Boar of Rome at this day is gored with more Anathemaes for his presumptiō than Absolon was with darts hanging between heauen earth in the tree though the beagels of the secte mistaking their sent leaue him to pursue vs with open volly crie The books of the two Testaments they are all in all for euidence of our faith demonstration impregnable the two pillars to conduct vs out of Egypt into Canaan one of smoke dark like the Old Testament another of fire bright like the New the two great lights that God reared in the firmament and aduanced and yet the sun to rule the day the moone the night so much clearer is our planet than was the Fathers the two Cherubins that face the Mercy seat with mutuall counterview now the Mercie seat is Christ whom the two Testaments equally argue demonstrate the two spies loaded with a cluster of grapes most delicious to ghostly taste the two Oliue branches that stand before the Lord of the whole earth the two milstones that neuer Tyrant yet tooke to pawne from the poore church the two dugges of the Spouse the 2. sticks of the widow the 2. wings of the Eagle the tvvo mites of Gods treasure-house exceeding all that was cast in before or besides the bagg that hath both old and nevv in it able to make a Scribe learned towarde the heavenly Kingdom O bevvare hovv you disparage the sufficiency of scripture for matters of faith O bevvare hovv you detracte from the fulness therof cuius plenitudinem adoro sayth Tertullian vvhose absolute perfection I admire at my very heart and vvorship vvith my face bovved dovvn to the ground But there are other matters of Order beside those vvhich though they be far less in valuation than the former yet their littleness is not to be drovvned in the others greatness Et haec facere oportuit illa non negligere saith our Sauiour these things you ought to doo and yet not despise those Faith Faith I say as great as she is cannot maintaine her self without the rules of good Order in any state or ctedit nomore than the king can consist vvithout the fielde that is tilled as Salomon sayth And these things are not expressed in scriplure they are not For neither neede they neither could they they need not because so obuious and they could not because so numbrous but Reliqua cum venero ordinabo sayth the Apostle Other things J will set in order when J come these things must be ordered as they may be by occasion Dauid did not all things during his life as he meant should be done in process of time but he gaue order to Salomon to see to the execution of them by leasure because he was a wise man as himself saith thou art wise and knowest what is fitte to be done therfore after my departure see that thou doe thus and thus c. So the Christian Magistrate and Regent of the Church whome God hath indued with the spirit of wisdome and with whom he is assistant to the consummation of the world supplies in this case that which was no imperfection for the scripture to leaue out but rather an impossibilitie for the scripture to comprehend I dare be bolde to say it the scripture which is Christs letter of of loue penned to his Church as S. Austine sweetly calls it must haue exceeded not onely mensuram Epistolae the measure of so small a composition which should neuer fill more than the left hand of the Reader if we belieue Seneca but euen swollen in quantity aboue the Popes Decretals which LVTHER of zeale burnt in the market place they were so irksome and so tedious if all things of this nature had been to be registred ingrossed in them Fonts plates pewes belles deskes can you want them can you spare them yea Churches Chappels too by your leaue which the Apostles had none nor diuers successiōs after the Apostles and therefore the Brownists like good honest fellows pull them down as fast as they can by vertue of this principle neuer dissemble for the matter If al things were written that our Sauior did saith S. John I suppose the world woulde not containe the books but I may say if all things were written that are lawfully incident to the particular worship seruice of God a world of worlds would not containe the books that should conteine them Yet are not our Ceremonies therfore so many that they should oppress vs with their multitude load as they vniustly cauil at vs they are in number as few as possibly can bee in a Church in substance as grave in choise as discreet in sight as comly in obseruatiō as easy in significance as natural

you can do nothing so we say by him that in Christ which enableth vs we can do all things And in one word my deare brethren whatsoeuer progresse we make whatsoeuer step wee set forward vpon this Jacobs ladder the way of grace and vertue which conducteth our soules to blisse stil Dominus super scalam as S. Serm. de Temp. Augustine hath obserued out of Gen. 28.13 still the Lord is aboue the Ladder still Christ the Angell is conspicuous at the toppe And yet we read saies the Pelagian Esa 1.19 Jf you consent obey you shall eat the good things of the earth but do we not reade againe Jt is not of the willer nor yet of the runner but of God that sheweth mercy And yet we read saies the Pelagian I haue inclined my hart to keep thy righteous iudgements but doe we not read againe in the same Psalme O Lord doe thou incline my heart vnto thy testimonies not to couetousnes And yet we read saies the Pelagian My son keepe thy heart with all diligence as if hee were his hearts keeper but doe we not read again The peace of God which passeth al vnderstanding keep your hearts mindes in Christ Jesus Lastly and yet we read saies the Pelag. Make you strait steps vnto your feet least that which is halting be turned out of the waie Heb. 12.13 but do we not read again say I Order O Lord my goings in thy paths that my footsteps slide not and Take thou from me the way of lying but leade mee in the way euerlasting How then is it my dear brethren for I may seem to haue led you into a maze of wādrings or how may these contradictions so great in shew be knit vp in any substantial accordance yes doubtless very wel neither delighteth in the others ouerthrow but both espouse frendship in the kiss of peace Free-wil eats not vp grace as Pharaohs leane kine eat vp the fat nor grace deuours not Free-will Adolet non abolet naturā gratia saith S. Prosper as Moses serpents deuoured the Inchanters but the sword of the Lord and the sword of Gedeon Gods finger and humane indeuor may both stand togither very wel And in one word to finish this because the time spendeth so fast As in the case of the person of our glorious Sauiour we search the Scriptures to see what he was and to redeeme him frō the slanderous deprauation of toongs some denying him to be God some denying him to be man we I say search the Scriptures about this point go into the sanctuarie finding him wearie sitting at a Well finding him hungrie finding him thirsty sleeping bleeding mourning dying and such like we conclude a man but considering him on the other side trampling the waters quieting the winds calming the tempests rebuking fevers taming the diuels whipping out the Simoniacall bargainers of the Temple we infer a God So in this doubtfull diuersitie where some denie grace som abolish Nature and Free-vvill we turn the book the book of decision for the weightie causes and controuersies of God and if propension on the one side make for liberty grace on the other side appears in victorie neither defacing nor demolishing the other like Dagon and the Arke but each countenancing and establishing like the 2. Cherubins that behelde one thing and yet looked both sundrie waies For if anie man consent not as you haue it in the Text If hee consent not implyes not a consenting power in vs. No though he had sayd see that you consent looke that you consent yet that proues no ability of doing so neither supposition nor imposition neither si nor sic can euicte anie such conclusion at our hands but Lex imperat fides impetrat the Law indeed was giuen by Moses to the end that it should driue vs to the grace that comes by Christ and commandement may extend farther than strength As when we read Psal 119. Ver. 4. Tupraecepisti thou hast charged that we should diligently keepe thy commaundements he adds not nor collects not Therefore I can or therfore I will as the Pelagian would do in all the haste but O that my waies were made so direct that I might keep thy statutes The Imperatiue begets an Optatiue not a Potential with him for Da Domine quod iubes iube quod vis Lord help me but to performe and then I care not what thou require And so much might suffice to haue spoken of Consent but that the age which we are fallē into craues a word more by way of this discourse at my hands I will obey the times and yet not neglect the time Consent is of three sorts euen as it may be performed by three distinct Organs the heart the mouth the hand The Consent of the heart is called Faith of the mouth is tearmed Confession of the hand is Subscription For so saith S. Paul not content with one without the other Rom. 10.10 With the heart we belieue to righteousnesse that is but one step and with the mouth we confesse to saluation that is another step and he might adde a third yea hee addes it heer in effect or at least for so many as shall be required and called vpon with the hand we subscribe to maintain good order and keep all from running into endlesse confusion Or if you will haue one speake plainer for this third kinde of Consent than S. Paul heere doth take but the Prophet Esay to you who in his 44. 5 foretelling of our times the times of the new testament makes subscription of the hand in direct tearms one a principal mark of our honorable Christendome They shall subscribe saith hee with their hand But alas what should I say more in this behalf if neither the Parallel of Scripture nor the precedent of storie nor the manifest necessitie of the thing it self nor your owne practice of common life can perswade you J wil briefly touch them all First the Parallel of Scripture The Magistrates generally brought their people to make a couenant with Allmightie GOD that they woulde continue in his seruice and in obedience to his lavves as concerning Religion First Josua 24.25 I vvill make short The place was Shechem the Act was writing the peoples words of Consent and vvriting them in the book of the lavv of God the ceremonie vvas a stone rolled vnder an Oke that vvas in the Sanctuarie vvhich stone vvas to be a vvitness of their promised conformitie Secondly Josiah 2. King 23.3 He renevved the like couenant again between God and the people and established vniformitie of vvorship by a vovv And though there be no mention in that place of vvriting and taking names as in the former yet either vve must vnderstand it so by conference of places though for breuitie sake it be omitted in the one or at least it hath the same force I doubt not but as Job saies of his words O that my words were written in a book so