Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	abraham_n	justify_v	work_n	4,635	5	7.5325	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57656	Medicus medicatus, or, The physicians religion cured by a lenitive or gentle potion with some animadversions upon Sir Kenelme Digbie's observations on Religio medici / by Alexander Ross.	Ross, Alexander, 1591-1654.; Ross, Alexander, 1591-1654. Animadversions upon Sir Kenelme Digbie's Observations on Religio medici.	1645 (1645)	Wing R1961; ESTC R21768	44,725	128

retaine still in us till it be quite wasted and then there is no reparation so that the body is still the same whilst the soul is in it both in respect first of continuation secondly of the forme of man thirdly of the forme of mixtion fourthly of the solid homogeneall parts fifthly of all the heterogeneall sixthly of the radicall moisture and naturall heat so that if there be any deperdition it is in respect of the fluid parts only and that so slowly and insensibly that there is no reason why wee should thinke the body of an old man to be any other then what it was in child-hood and if it were not the same it could not be the fit subject of generation and corruption nutrition augmentation and alteration Lastly for his Similies they will not hold for a ship which is all new timbered though it be called the same in vulgar speech yet indeed is not the same for the forme which remaines is onely artificiall and accidentall which ought not to carry away the name of identity or diversity from the materialls which are substantiall Secondly the Thames is the same river now that heretofore not in respect of the water which is still flowing but in respect of the same springs that feed it the same channell that contains it and the same bankes that restraine it so that the Thames is still the same but the water without these other makes not the Thames neither is there any consequence from a fluid to a solid body Thirdly a glasse full of sea-water is the same glasse when it 's full and empty but the water is not the same which is taken out of divers parts of the sea I meane not the same individuall water though it be the same specificall to wit of the same sea no more then two branches lopt off from a tree are the same though the tree be the same Fourthly the soule of a newly dead man united to another body will not make it the same identicall body he lived with before his death for if the soule of Dives had entered into the scabby body of Iob or Lazarus had that been his indenticall body which hee left then that tongue of Iob or Lazarus which was must be tormented in flames and that tongue of Dives which was shall ●cape is this justice If the soule of Lazarus when it was foure dayes absent from ●he body had not returned to that body ●hat was his and which Christ raised but to the body of some other that had been doubtlesse no resurrection of Lazarus his body but a transmigration of Lazarus his soule In the Postscript Sir Kenelme doth not conceive grace to be a quality infused by God into the soule but a concatenation rather or complex of motives that encline a man to piety and set on foot by Gods grace and favour 'T is true wee are not justified by any inherent or infused quality in us which the Romanists call gratia gratis data for when the Scripture speaks of our justification it speaks of that grace which is set in opposition to workes not only such as may be done by a naturall man out of the light of reason but such as are called the gifts of Gods Spirit for Abraham was justified not by his workes but by faith and wee are justified by faith not by the workes of the Law If of grace then not of workes otherwise grace were not grace Faith there is 〈◊〉 taken for a quality but for the object a●prehended by faith which is Christ 〈◊〉 grace in the matter of Justification is tak●● for the free acceptation mercy and goo●nesse of God in Christ. By this grace w● are saved and this was given us before th● world was made therefore this grace ca● signifie nothing inherent in us But if we● take the word Grace in a larger extent the● it signifieth every thing freely given fo● gratia is from gratis so Nature it self the gifts of Nature are graces for we deserved them not Ex gratia nos fecit Deus 〈◊〉 ex gratia refecit So in a stricter sense thos● spirituall gifts of God which more neerl● cencerne our salvation are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 graces in Scripture faith hope charity an● other Christian vertues are called graces yet they are qualities the gifts of prophecying teaching or evangelizing are qualities and yet are graces For to every one o● us is given grace according to the measure o● the gift of Christ. Eloquence is that grace which was diffused in Christs lips The Gospel is that grace under which wee are ●ot under the Law therefore though the ●●ace by which we are justified is no qua●●ty i●herent in us yet wee must not deny ●ut those graces by which wee are sancti●ed are qualities But to say with Sir Ke●elme that the accidents of misfortune the ●entlenesse and softnesse of nature the impre●editated chance of hearing a Sermon should ●ake up that which we call justifying grace ●or of this he speaketh is a harsh and dan●erous phrase and contradictory to his ●wne position for what is gentlenesse and ●oftnesse of nature but qualities and yet ●ee will have them to make up that grace ●y which man is converted and so he will ●ave our conversion or justification to de●end on our selves And thus have I briefly pointed at the ●istakes of this noble and learned Knight ●hose worth and ingenuity is such that ●ee will not take it amisse in mee to vindi●ate the truth which is the thing I one●y aime at The Moone hath her spots and ●he greatest men have their failings No man is free from errour in this life Truth could never yet be monopolized th● great Merchants of spirituall Babylon have not ingrossed it to themselves nor was it ever tyed to the Popes Keyes for all thei● brags The God of truth send us a time wherein mercy and truth may meet together righteousnesse and peace may kisse each other Amen FINIS ●his ●eface 〈◊〉 3. Sect ●ect 3. Sect. 〈◊〉 3. 〈◊〉 in 〈…〉 〈◊〉 6. Sect. 6 Sect. 6 ●ect 7. In T●maeo Philebo in de ani c. 4. t. 66 Sect. ● 〈◊〉 7. 〈…〉 lib. ● cont 〈◊〉 c. 〈◊〉 9. Sect. Sect. 13 ●ect 16. 〈◊〉 16. Sect. Sect. Sec● ●ect 20. Sect. 〈◊〉 1. de 〈◊〉 de●m Sect. 2 〈◊〉 21. ●ect 22. Sect. Sect. Mat 27.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sect. 〈◊〉 27. 〈◊〉 27. Sect. 〈◊〉 33. 〈◊〉 33. Sect. 〈◊〉 Sect De ge anim● c. 3. t. Meta lib. 4. Sect. ●ect 35. Sect. 〈◊〉 37. 〈◊〉 〈◊〉 38. Sect Sect. 〈◊〉 45. Sec● Sect. 4 Tert● de a● cap. 5 Sect. 〈◊〉 49. ●pol 11. 〈◊〉 52. Sect. 5 Sect. 〈◊〉 2. Iuve l. 1. sa 〈◊〉 5. Sect. 〈◊〉 7. 〈◊〉 Sect. 〈◊〉 〈◊〉 8. 〈◊〉 9. Sect. ● 〈◊〉 〈◊〉 12. 3. Pag. 〈◊〉 21. 〈◊〉 22. Pag Pag. 3● Isa. 4● 22 23 Pag. 4 〈…〉 〈◊〉 43. Pag. 46 ●ag 46. Pag. 4 Pag. 4● 〈◊〉 51. 〈◊〉 78. 〈…〉 Pa● 81 83 85 Phil. 21. Rom. ● Rom. ● Tim. ● ●ugust Ephes. ● 7 Psa. 4 5. ●ohn 1.

which the great animal of the world moves it selfe Such definitions are good for women and ●hildren who are delighted with toyes wise men search into the causes and na●ures of things But is not Nature a princi●le of motion and rest No say you What then A straight line a settled course Gods hand and instrument Is not ●his obscurum per obscurius Nature is not a ●ine for it is no quantity nor is it like a ●ine for these are entities too remote to make any similitude between them Nature is as like a line as the ten Plagues of Egypt were like the ten Commandements a ridiculous similitude And why is Na●ure rather a straight then a circular line We see the world is round the motions of the heavens and starres are circular the generation and corruption of sublunary bodies is also circular the corruption of on● being still the generation of another snow begets water and water snow the river● returne to the sea from whence they flow Redit labor actus in orbem And what say you to the circulation o● the bloud in our bodies Is not Natur● then a circular rather then a straight line Againe Nature is not a settled course bu● in the workes of Nature there is a settled and constant course if you will speak properly and like a Philosopher which you love not to doe And suppose wee admit that metaphorically Nature is the hand of God and an instrument yet it is not such an instrument as the hammer is to the house which cannot move it selfe but as the fire was to the Chaldeans and the red sea to the Egyptians for the one of it selfe burned the other of it selfe drowned and moved downwards to its own place without an externall agent Otherwise you must say that God burned the Chaldeans and God drowned the Egyptians and so you will make God both fire and water Nay if Nature doth not worke and produce its immediate effects but God in Nature then you may say It is not the fire but God that rosts your meat and extracts your physicall spirits and quintessences For you will not have Gods actions ascribed to Nature lest the honour of the principall agent be devolved upon the instrument And what else is this but with Plato to make this world a great animal wherof God is the soule Principio coelum ac terras camposque liquentes Lucentemque globum lunae titaniaque astra Spiritus intus alit totamque infusa per artus Mens agitat molem magno se corpore miscet Inde hominum pecudumque genus vitaeque volantûm Et quae marmoreo fert monstra sub aequore pontus Igneus est ollis vigor c. Now if Nature be not the principle of motion what is that which moveth or altereth the water from cold to heat when it is on the fire Is it not the nature of the fire Againe is not forme and matter the nature of things but these are causes and causes are principles of motion Doe no● you know that the forme actuates the Compositum and restraines the extravagancie of the matter Doth not the matter receive the forme and sustaine it but to actuat● restraine receive and sustaine are motions of which you see Nature is the principle except you will deny the two internall causes of things but so you must deny generation and corruption composition and mixture in Nature which I thinke you will not doe as you are a Physician You say that there is in monsters a kind of beauty for that the irregular parts are so contrived that they become more remarkable then the principall fabrick It is not their beauty but their monstrosity and irregularity that makes them remarkable for the eye is as soon drawn with strange and uncouth as with beautifull objects the one to admiration and stupiditie the other to delight A woman as beautifull as Venus will not draw so many eyes as if she were ●orne with a dogs head and a fishes taile 'T is not you say a ridiculous devotion to say a prayer before a game at Tables I think ●t is profanation and taking of Gods Name in vaine For what doe you pray for that God would prosper your game to win your neighbour● mony to which you have no right If Abraham durst scarce ●ntercede to God for the preservation of five populous Cities how dare you be so bold with him as to solicite him to assist you in your idle foolish and sinfull desires and in divers respects unlawfull recreations You will not have us labour to confute judiciall Astrologie for if there be a truth therein it doth not injure Divinity This is as much as if you would say Let us not labour to resist the Divell for if hee loves our salvation hee doth not injure us If there were truth in that Art we would not confute it but we see there is so much deceit vanitie and impietie in it that Councels Canons civill and municipall Lawes and Gods Word condemne it therefore wee confute it You had better then in plaine termes said that Mercury doth not dispos● us to be witty nor Iupiter to be wealthy then to tell us that if Mercury disposeth 〈◊〉 to be witty and Jupiter to be wealthy you wi●● thanke God that hath ordered your nativity unto such benevolent aspects I know the Star were made to be signes to measure time to warme and illuminate but not to giv● wealth and wit promotion comes neithe● from East nor West but from the Lord It 's hee that gives and takes saith Iob It 's hee that filleth the hungry and sends the r●c● empty away saith the Virgin His wisdome hath wealth and honour in her left hand Solomon went not to Mercury but to God for wisdome Was Abraham ●saac Iacob and other rich men in Scripture borne under Iupiter How disposeth he us to be wealthy Passively that is to be capable of wealth or willing to take it when it is profer'd us then I think the most men in the world are borne under Iupiter For Quis nisi mentis inops Who will refuse wealth when profer'd except very few Or disposeth hee us actively that is makes he us fit to raise our owne fortunes Surely whereas there be ma●● waies to attaine wealth wit in some learning in others industry in others boldnesse with hazzarding of their lives and vigilancie and paines in others Againe oppression robbery theeving lying and many other waies there be of getting wealth you must make Iupiter the cause of all these meanes But if hee can make us rich what need wee pray to our heavenly Father for our daily bread You were as good tell us of the goddesse Pecunia of the god Aesculanus and his son Argentarius worshipped among the Romans for being the authors of mony brasse and silver that if they dispose wealth on us wee will thank the Supreme giver for it not them as to call Mercury and Iupiter benevolent aspects because they dispose