Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	moses_n	scripture_n	write_v	2,958	5	6.1440	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18357	Six sermons now first published, preached by that learned and worthy divine Edward Chaloner lately deceas'd, Dr in Divinity, sometimes Chaplaine in Ordinary to our soveraigne K. Iames, and to his Maiesty that now is: and late Principall of Alban Hall in Oxford. Printed according to the author's coppies, written with his owne hand	Chaloner, Edward, 1590 or 91-1625.; Sherman, Abraham, 1601 or 2-1654.	1629 (1629)	STC 4937; ESTC S107649	98,854	158

stumble not onely to giue the world a caveat that those which detaine the truth in vnjustice should become vaine and ridiculous in their imaginations but also that the meanest of his elect which hee hath decreed to redeeme from the servitude of the beast by seeing the law written in their hearts to thwart and contradict these vaine imaginations may grow to a distrust of the rest and by distrusting search and by searching finde out the true way which leadeth vnto life everlasting And thus having spoken of the first effect of this abuse of the Gentiles concerning the bountifull declaration of God vnto vs by his creatures which was a promptitude to invent vaine and ridiculous falsehoods they became vaine in their imaginations I passe vnto the second effect of the same to wit an indisposition to credit or assent to evident truths which comes in the last place to bee discussed and their foolish heart was darkened In darkning of the heart wee find three kindes of agents mentioned in holy writ first God of whom our Saviour out of Esay tells vs that the Iewes could not beleeue because hee had blinded their eyes which hee effects sayth Austen non impertiendo malitiam not by imparting or infusing malice but non impertiendo misericordiam by not imparting mercy or as vpon the 12. of Iohn hee hath it deserendo non adjuvando by forsaking not helping or assisting them with his illuminating grace Secondly the divell whom God permitteth oftentimes to blinde those which hee will punish as when hee suffereth a lying spirit to go into the mouthes of the Prophets of Ahab to deceiue them 1. Kings 22. Thirdly our selues who by our corrupt and inordinate affections do cast a vaile before our owne eyes that wee cannot see the truth oftentimes when it is most palpable this the Apostle seemes in generall to intimate vnto vs in this whole chapter to haue bin a maine cause of the Gentiles blindnes for that seeking after wisdome as it is 1. Cor. 1. and applauding themselues with their humane inventions they became lesse prepar'd to yeeld attētiue cares vnto the truth so that the preaching of the crosse was foolishnesse vnto thē scoffed at by their Philosophers graced by no better a title then babling Act. 17. in a word saith Ansten quod curiositate invenerunt per superbiam perdiderunt pride lost them that which curiosity had gotten But more particularly my text doth intimate it when it discribes vnto vs what heart it is that is darkned to wit cor insipiens stultū ineptiens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a foolish heart an heart which lodgeth in her chiefest roomes vaine guests that will brook no wise thoughts to enter but sets wilfulnesse at the doore to keepe thē out In a word if there be any prejudice if there bee any forestalling if any preoccupation in a minde bent to vanities that it becomes darkned and cannot see the truth when it is most obvious plaine the Apostle comprehends it in this one saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afoolish heart It is in man as it was in the parable of the vineyard let the Lord go to a farre country I meane let not his spirit be present with vs and the soule which should roote out the wilde and sowre grapes that the whole Vine-yard of our bodies may yeelde pleasant fruit vnto the Lord will suffer the inferiour faculties to mutinie and resist his messengers though his Sonne himselfe come in Person vnto vs. This folly is not one single individuum nor one infima species but like the Viper which in euery letter of the Alphabet can shew some of her kinred so in all societies all trades all subjects this foolishnes of heart can bragge that shee puts out to nurse some or other of her yong ones to do mischiefe darken the heart The Psalmist therefore when he would expresse how God punished the stiffe-necked Israelites in the desart sayth not that he sent false Prophets amōgst thē to seduce thē nor that he suffered them to be deluded by lying wonders but he gaue them vp to their owne hearts lusts in this Chap. that he deliuered the Gentiles vnto their affectios to signify what legiōs of deuils man carries in his heart what Lyons Beares Wolues vncouth beasts within his brest what ignis fatuus in his braines to transport him out of the way though neuer so broad if God's Spirit sit not at the sterne to direct thē Read the Scriptures frō Genesis to the Revel search curiously into the judgmēts of God therin registred examin the causes pervse the instrumēts pry into the wōderful wayes of the Lord so far as he hath revealed thē tell me if for the most part errors falshoods heresies haue not been rooted in some folly of the heart in some corrupt naughty affectiō which darkens the vnderstāding What could be more plain to the Israelits whē they came out of Egypt thē that the Lord was God that he was a strōg pillar of defence in whō they were to trust They saw the wōders which he did in Eypt they saw the marvailous conduct they had through the red sea they saw the terrible deliverāce of the law in moūt Sinai their noble cōquest ouer Pharaoh all his host their mighty victories over all their enemies that durst oppose thē why did these so often rebel against him murmure against Moses crect Idols Would you that I should recount either the waters of Meribah or the Quailes Manna in the desert or the daughters of Moab you shal see that the groūds of all these revolts were lusts of the flesh sensualitie intemperancie gluttonie and the like which are the vanities and foolishnesses of the heart Salomon you know was a Prophet one beloued of GOD it was much that hee should runne a whooring after many gods and erre in a principle which he suck't with his nurses milke and had so throughly beene instructed in both by the writings of Moses the Law of Nature the sundry apparitions of God most gratiously vouchsaf'd vnto him He spake saith the Scriptures of trees from the Cedar which is in Lebanon to the hyssop that springeth out of the wall whether he red Lectures of these Plants or else wrote bookes of thē is somthing doubtfull but if he had but seene a tree and considered how it hath a barke and a stalke and a trunke besides many boughes and branches and an infinite number of leaues if hee had but obserued how the body hath no likenesse to the leaues nor the leaues to the fruite nor the fruit to the blossomes and yet how all these come from one root and that root againe from a kernell he could not thinke that all these could bee the worke of any more then one workeman or that Nature could direct vs hereby to ought else then one beginning He spake also saith the same verse of beasts and fowles in them he might