Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	holy_a	prophet_n	scripture_n	3,225	5	5.6489	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19308	A religious inquisition: or, A short scrutinie after religion Wherein the large cope of true religion is narrowly inquired. By Iohn Cope, of Grayes-Inne, Esquire.	Cope, John, of Gray's Inn.	1629 (1629)	STC 5722; ESTC S118371	36,759	136

its owne power one and the same thing and is attributed to an intelligent or reasonable nature for the great glory of God who shortly analising or opening this definition b Liberum arbitrium est potentia non habitus vel actus quae potentia est genus libera differentia quia potentia omnis est accidens subiectum liberi arbitrij est intelligens natura obiectum liberi arbitrij est ex his quae ad finem conducunt Siquidem liberum arbitrium non versatur circa finem sed media electio est proprius actus liberi arbitrij sayes that Free-will is a power not a habit or act and after he hath assigned power to be the genus or materiall cause and an intelligent nature to be the subiect of it and the meanes conuersant about the end not the end it selfe to be obiect of it concludes at last that Election is the proper act of Free-will where besides that he brings in a description for a definition he seemes to m●k● that which before he said to be neither habit nor act but a meere power to be actiue in Election But admit him that a bare power is the materiall cause or the genus of Free-will yet there is a learned Father will soone make it appeare that this power is none of mans for saith he * August in ex●ositione 12. Cap. Euang. Johannis Ne exist●numus fidem nostram esse in libero arbitrio vt diuino non aegeat ●d intorio audiamus Euangelistam dicentem Dedit eis potes●at●m Filios Dei fieri speaking of Free-will let vs heare the Euangelist saying God gaue them power to bee made the sonnes of God So that this power spoken of is the gift and Grace of God And admit the Papist thus much that man doth coöperate with the Spirit as Protestant Diuines hold a regenerate man doth yet this is no argument to proue Free-will because a man may coöperate without power of Election to the contrary Neither yet is man to depend altogether vpon this inward worke of God The Word the instrumental cause of Religion for he hath appointed his Word as an instrument of this blessed effect of Religion and this Word is a plentifull Store-house of all instruments of Religion The instruments of a souldier are his armes Let the spirituall Souldier go to Paul one of the chiefe Officers in that Armory and hee will furnish him from head to toe Eph. 6. Chap. 14 15 16 17. verses with the Helmet of Saluation the Brestplate of Righteousnesse the Girdle of Verity the Shield of Faith the Sword of the Spirit and the Shooes of the preparation of the Gospell The instruments of a scholler are his bookes Let the Scholler in Gods Schoole or Vniuersity resort to this Library of the Word and there he shall finde such Philosophy as is beyond all other Writers in that kinde such History as makes all other Historians that meddle with the same subiect for point of truth liers and for Antiquity nouices such profound Prophesies verified by the performance of euery the least tittle as make all other prophesies appeare fables such Diuine Poetry as makes all other Poets seeme bunglers being compared with the sweete Singer of Israel and the Wise Preacher such elegancy that if you looke into Esay you shall find such a lofty stile as is in no other booke but the Scripture If you looke into the other Prophets you shall find such hidden Rethoricke as is no where to be found but in holy Writ if you looke into our Blessed Sauiours speeches you shall find such Metaphors and Parables and Wise sayings as confounded all that rose vp to speake against him and amazed all that heard him if you looke into S. Pauls Apologeticall Orations you shall find the famous Orator Tertullus put to silence Act. 24.10 and ash●med to pleade any more against him and Felix afterward trembling at what hee spake But last of all in his holy Word you shall find such Diuinity as whosoeuer vndertakes to set forth the excellency of it shall giue it a blemish and when man hath beaten his braine to the vttermost he must breake forth onely into admiration and say Oh the height the depth and the bredth of this vnsearchable Mystery of Diuinitie The Instruments of a builder are his tooles and here in this Word the Christian builder shall find a Masons hammer to rough how the hard heart of man and a two-edged sword more ex●●llent for that purpose then any Saw to cut asunder the stony heart of man and a Square to leuell and shape a man to some fitnesse for this spirituall building There are two maine Pillers of Religion vpon which if it be firmely settled it cannot sinke and that is a well-grounded faith and a well-ordered life And how to establish Religion vpon these two that Famous Caluine will teach a man For the first in his Comment vpon the twelfth Psalme where he askes the question whether or no at any time there do steale into a mans minde any doubt of beleeuing in the promises of God which if there do then he directs him how to fence himselfe against such a temptation Let him presently sayes he Cal. in Com. 12. Psalm Quoties de fide promissionum Dei obrepit aliqua dubitatio statim hunc clipeum opponere conuenit sermones Dei esse puros Cal. in Com. 23. Cap. Iob Discamus bene rectè vtuendi rationem quam Deus nobis probat hanc esse vt pedes p●namus in via quam non ipsi instituimus sed ipse nobis verbo suo commonstrauit take this into his hand for a shield or buckler that all the words of God are pure And for the second how to frame a mans life in his Comment vpon the 23. Chap. of Iob he giues this instruction Let a man learne this to be the course which God doth allow of liuing well and vprightly namely to set his feete in a way not such a one as he shall propose to himselfe but such a one as God shall shew vnto him out of his Word neither doth God vse this instrumentall cause of the Word in working Religion in a man as though hee needed it for he was as well able after the fall of man to haue made him perfectly good againe as he was before but God saw this the fittest way and some reason may be giuen to the apprehension of man to perswade him so much As that first man might take notice of the grieuousnesse and greatnesse of his sinne in his fall which had plunged him into such misery as he knew no way how to get out of it except God had found a meanes for him how to escape which peraduenture had God restored him to his former integritie would not haue taken so deepe an impression in him as now it doth when he is faine to labour and take paines in the meanes and especially the Word of God