Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	faith_n	word_n	write_a	3,171	5	10.6412	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85881	The arraignment of pride, or, Pride set forth, with the causes, kinds, and several branches of it: the odiousness and greatness of the sin of pride: the prognosticks of it, together with the cure of it: as also a large description of the excellency and usefulness of the grace of humility: divided into chapters and sections. / By W. Gearing minister of the word at Lymington in Hantshire.	Gearing, William.	1660 (1660)	Wing G430; Thomason E1762_1; ESTC R209642	162,907	286

Christi Christianorum by vertue of the union of Christ and Christians And a man may be fed with another mans meat if it be given him and he eat of it or warm in another mans garments if he wear them or most properly pay his debts with another mans money if it be either given him or lent him Divers other devices there are in Philosophy or more truly divers conceits and odd opinions of Philosophers which cannot stand with the truth of Divinity 1. As all their sorts and kinds of Magick and judicial Astrology 2. That the soul is not an immortal substance 3. That all things come to pass and are carried either by chance and fortune and at all adventures and meer contingences as the Epicuraeans or else by fatal destiny and a concatenation of second causes as the Stoicks Item all their fond and foolish false opinions de summo bono concerning true happiness Some of the learned have reckoned up above two hundred and eighty opinions concerning this point Thus when any thing taken out of the writings of any men though never so antient or learned or what shew of wit or wisdom soever it make if it be contrary to the Scriptures and the written Word of God it s no better then vain deceit and therefore we must beware of it avoid it lest we be spoiled by it In a word we must not fet principles in divinity or the articles of our faith Aquinas hath a good and modest rule Rationi naturali verae nunquam contrariatur Theologia sed eam excedi saepè sic videtur repugnare non enim vera ratio dicit illa superiora fieri non posse absolute sed non posse fieri virtute aliqua finita quod etiam theologia fatetur In his hujusmodi Philosophia Theologiae se submittat ut Hagar Sarae Patiatur se admoneri corrigi Sin nimus pareat ejice ancillam Aquin. Clem. Alexan. Struther out of the writings of Philosophers nor set up our rest to believe no more then we can see reason for for there be divers things in the Scriptures beyond the course of nature and above the reach of humane reason Rom. 1.22 1 Cor. 2.14 All knowledge if it be not sanctified is apt to puff a man up with pride 1 Cor. 8.1 as the Apostle speaks of it One observeth that a great wit without learning Knowledge when it is used to ostentation it is no better then a drunken knowledge therefore he that is pufft up with it had need be let blood in vena sapientiae is a good knife without a whet-stone and learning without solid judgement is as the edge of glass it is sharp but in brittle mettle and to this I may add that wit and learning without humility are a body without a soul and but a sharp sword in the hand of a mad man reason doth not so far exalt a man above a beast or learning the knowing man above the ignorant as humility doth the godly man above them both but where all these three meet together they make a compleat man and Christian This kind of pride that I am now speaking of is discovered in popular preachers whose end should be to win souls to Christ but they desire to get into a croud and there preach only for ostentation and to get applause pretending before their Sermons earnestly to beg the Spirits assistance Hi quaerunt potius fastū hominum quam pastū ovium Bernard and yet trust more to their own wit memory and eloquence in the venting of their quaint phrases and neat compositions in the framing whereof they never sought for the direction and assistance of God CHAP. 22. Of Pride of inward strength WHen Christ tells Peter that all of them should be offended because of him Matth. 26.31 Peter being over-confident of his own strength answered him Luk. 22.33 though all men shall be offended because of thee yet will I never be offended ver 33. and Luke tells us that he said Lord I am ready to go with thee both into prison and to death Christ had not only said that All that very night should be offended because of him but he produceth a Text out of the Old Testament for proof of it saying for it is written I will smite the shepheard and the sheep of the flock shall be scattered abroad Zech. 13.7 Here was a plain prediction out of a Prophet expounded by the Lord of the Prophets yet Peter one of the great Prophets children and scholars will not admit it but opposeth it and not once nor coldly faintly and fearfully but twice and that boldly and confidently yea impudently 〈…〉 Mark 14.29 31. Now that this was a great fault in Petr Chrysostome assureth us saying that it was a note of great pride to gainsay such a Master and our selves cannot but confess as much Tully tells us that Pythagoras his scholars would jurare in verba Magi●●●● swear whasoever their Master had said for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 went far with them Cicero lib. 1. de nat deor yea even pro oraculo solidissimo argumento and Plato saith it was a received position in his time that their worthies whom they thought descended of the gods Filiis deorum absque ulla demonstratione credendum Plato Humana omnia dicta argumentis testibus indigent at sermo Dei ipse sibi testis sufficiens est nam necesse est ut quicquid incorrupta veritas loquatur incorruptum veritatis testimonium sit Salvian must be put to prove nothing but their word went for a sufficient warrant it was surely then a great fault in Peter not to believe his Master who was the eternal truth yea even the eternal Son of the eternal God Now Peters pride and arrogancy and over-weening conceit he had of himself caused him to think himself Christs Colledge-Phaenix and prefer himself before all his fellows Though all men should be offended because of thee yet will not I yea I will die with thee rather then deny thee What difference I pray for the present while this proud fit holds him between him and the Pharisee Luke 18.9 10. who makes a strange prayer beginning not with begging but boasting God I thank thee I am not as other men are extortioners unjust adulterers or as this Publican and wherein was Peter behind for he makes ever as fair a flourish for saith he though all forsake thee I will still follow thee though all nen flinch from thee though all men deny thee I will rather die with thee Here were big words but they proved but wind as the event declared for his vain confidence proved but pain cowardice and he that promised most performed least for the rest that said little or nothing at least not till they were provoked by his example did not act recorded contrary to their promise but he denies his Master swaggers and swears that he knew him not therefore it is

voluntas cognitae dei voluntati libens acquiescat Beza in Matthew 26. 26.39 that it was not a correction but an explication of his former Petition and a Declaration with what condition he should ask it nor doth it signifie a repugnancy of wills which could not have wanted sin but a diversity which per se is not vitious no not in men if so be the will of man doth willingly assent to and rest in the known Will of God The meaning then briefly may be this Father if it may stand with thy good pleasure Christ was willing to die voluntate rationali though not naturali for our redemption to be obedient to his Father Lumb sent lib. 3. distin 17. and mans redemption may otherwise be wrought let this bitter potion of my passion pass by me but rather then disobey thy decree and not do what I came for I yeeld to any thing submitting my self to thee and my will to thine This confutes the Monothelites a Sect of Hereticks of old that thought and taught Christ to have but one pure Will as Calvin noteth but properly it condemneth such as desire the fulfilling of their own perverse crooked and corrupt wills whatsoever became of the Will of God but if Christ in whom reason never lost his regiment Perdidit vitam ne perderet obedientiam Bern. nor was ever either non resident or non regent yet submitted himself and his Will to his Fathers Will what ever it cost him for as Bernard saith he lost his life that he might not lose his obedience then what arrogancy and Pride were it in us to desire our wills simply to be done no all our prayers petitions deprecations and supplications must be with condition and submission to the Will of God Oramus non ut deus quod vult faciat sed ut nos quod vult faciamus Cyprian when we pray that petition Thy Will be done we pray not that God may do what he Will but that we may do what he willeth saith Cyprian CHAP. 16. Of Pride in the affections PRide in the affections is discovered by a kind of a sinful and fantastical affectation to be like unto God there is a likeness to God in holiness in grace in humility this is commendable and this is the Image of God wherein man was created but Pride is a sinful affecting to be like unto God There are two things wherein a proud person doth affect to be like unto God 1. It is Gods prerogative royal that whatever excellency he hath he hath them in and of himself he is not beholden to any creature It is written of one Timotheus an Athenian that after he had proudly said in a great assembly Haec ego feci non fortuna he never after prospered in any thing Deut. 8.14 15 16 17 18. and the whole glory of all that he hath belongeth to him Now a proud man doth assume to himself the glory of all the excellency that he hath Therefore God gives a caveat to his people Beware when thy herds and flocks multiply and thy silver and thy gold is multiplied c. that then thy heart be not lifted up and thou forget the Lord thy God which brought thee forth out of the land of Egypt from the house of bondage c. Beware lest thou say in thy heart My power and the might of my hand hath gotten me all this wealth But thou shalt remember the Lord thy God for it is he that giveth thee power to get wealth c. and Deut. 9. saith he when thou shalt pass over Jordan and possess Nations greater and mightier than thy self Cities great and fenced up to heaven ver 4. speak not thou in thine heart after that the Lord thy God hath cast them out from before thee saying Deut. 9.1 4. For my righteousness the Lord hath brought me in to possess this land but for the wickedness of these Nations the Lord doth drive them out before thee Perhaps in word the proud man may make some kind of acknowledgement of God as the proud Pharisee Lord I thank thee I am not as other men are nor even as this Publican yet he assumeth all the glory to himself though in word he seem to honour God Parisiensis Parisiensis saith that a proud man is both an idolater and sets up himself as his own idol and so robs God of his glory The proud man makes himself his own Alpha thanks himself for all makes himself his own Omega seeks himself in all begins and ends at himself Humble Paul cries out In me that is Rom. 7. in my flesh there dwells no good thing and when he speaks of his own labours he saith 1 Cor. 15.10 Rhem. annot in Heb. 5. by the Grace of God I am that I am The Papists here are to be taxed who as the Rhemists do confess affirm Gods election to be because of faith or good works foreseen in us But this is contrary to Scripture and reason for that which is the effect cannot be the cause but good works and faith be the fruits of election as Austin speaks thus on Eph. 1.4 He chose us not because we were holy but that we might be holy he chose none being worthy Elegit nos non quia sancti eramus sed ut sancti essemus Neminem elegit dignum sed eligendo effecit dignum Aug. cont Julian Pelag lib. 5. cap. 3. but by chusing made him worthy you have not chosen me but I have chosen you saith Christ to his Disciples whereas if God should elect for faith and good works foreseen men should first chuse God by believing in him and doing such good works as were acceptable to him It was the errour of the Elders of the Jews when they came to Christ in the behalf of the Centurion to plead his worthiness to him why he should heal his servant Here was their Pride to think that by outward service of God men might merit his favour He loveth our Nation say they and hath built us a Synagogue Luk. 7.2 3 4. wherein they resemble our Papists and divers orders of Monks and Friars who will not stick to promise men heaven if they will be but bountiful Benefactors to their Fraternities and Monasteries Cells and Cloysters But however he could challenge nothing for himself Omnes peregrini ritus externae religiones Senatus consulto damnatae erant Tertul. in apologet cont gentes nor they for him at Gods hand for these his good deeds yet he was a worthy man and a good Christian as appeareth by his love to Religion and care to build a place for the people to assemble themselves to Gods worship No difficulty detaineth him from doing his duty It s like enough that this fact being complained of might procure him Tiberius the Emperours displeasure and cost him the loss of his office for all forreign and strange Religions were hated and might not be admitted