Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	word_n	write_v	writing_n	2,631	5	9.3951	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44337	Judicious Hooker's illustrations of Holy Scripture in his ecclesiastical policy; Ecclesiastical polity. Selections	Hooker, Richard, 1553 or 4-1600.; Barksdale, Clement, 1609-1687.	1675 (1675)	Wing H2634; ESTC R4356	20,633	51

but that t 〈…〉 always had in like manner their weekly Sermo 〈…〉 upon some part of the Law of Moses we 〈◊〉 where find S. 19. xii Ps. 105. 28. Whereas the Prop●●● David saith concerning Moses and Aar●● that they were obedient to the word of Go● and in the self-same place our allowed trans●●tion saith they were not obedient what co●●tradiction is there if he understanding M●●ses and Aaron do say they were not disobe●●●ent we applying our speech to Pharaoh a●● the Egyptians do say of them they were n●● obedient Or which the matter itself w●● easily enough likewise suffer if the Egypti●ans being meant by both it be said th●● they in regard of their offer to let g 〈…〉 the people when they saw the fearful darkness disobeyed not the word of the Lord and yet that they did not obey his word i● as much as the Sheep and the Cattel at the self-same time they withheld ib. xiii Io. 20. 31. The end of all scripture is the same which St. John proposeth in the ●riting of that most divine Gospel namely ●ith and through faith salvation Yea all ●cripture is to this effect in it self available ●s they which wrote it were perswaded ●nless we suppose that the Evangelist or o●hers in speaking of their own intent to in●truct and to save by writing had a secret conceit which they never opened unto any conceit that no man in the World should ●ver be that way the better for any sentence by them written till such time as the same might chance to be preached upon or al●edged at the least in a Sermon S. 22. xiv 1 Cor. 1. 21. That which must save believers is the knowledge of the Cross of Christ the only subject of all our preaching and in the Gentiles eyes what doth this seem as yet but folly It pleaseth God by the foolishness of preaching to save These words declare how admirable force those mysteries have which the World doth deride as follies they shew that the foolishness of the Cross of Christ is the Wisdom of true believers they concern the object of our Faith the matter preached of and believed in by Christian men This we know that the Grecians or Gentiles did account foolishness but that they ever did think it a fond or unlikely way to seek mens Salvation by Sermons we have not heard ib. xv 1. Thes. 5. 17. When as every other dut● besides is but to shew it self as time and opportunity require for prayer all tim●s ar● convenient when we are not able to do any other thing for mens behoof when through maliciousness or unkindness they vouch safe not to accept any other good at our hands prayer is that which we always have in our power to bestow and they never in theirs to refuse S. 23. xvi Mat. 21. 13. The place of assembly although it serve for other uses as well as pra●er yet seeing that our Lord himself hath to this as to the chiefest of all other plainly sanctified his own Temple by entituling it the house of prayer what preheminence of dignity soever hath been either by the ordinance or through the special favour and providence of God annexed unto his Sanctuary the principal cause thereof must needs be in regard of Common Prayer S. 23. xvi 1 Cor. 11. 10. If as the gravest of the ancient Fathers teach that the house of prayer is a Court beautified with the presence of celestial powers that there we stand we pray we sound forth hymnes unto God having his Angels intermingled as our associates and that with reference hereunto the Apostle doth require so great care to be had of decency for the Angels sake how can we come to the house of prayer and not be moved with the very glory of the place it self so to frame our affections praying as doth best beseem them whose suits the Almighty doth there sit to hear and his Angels attend to further When this was engrafted in the mind of men there needed no penal statutes to draw them unto publick prayer the warning sound was no sooner heard but the Churches were presently filled the pavements covered with bodies prostrate and washt with their tears of devout joy xvii Lu. 11. 1. That our Saviour did but set men a bare example how to contrive or devise prayers of their own and no way bind them to use this is no doubt an errour Iohn the Baptists disciples which had been always brought up in the bosom of Gods Church from the time of their first infancy till they came to the school of Iohn were not so bruitish that they could be ignorant how to call upon the name of God but of their master they had received a form of prayer amongst themselves which form none did use saving his disciples so that by it as by a mark of special difference they were known from others And of this the Apostles having taken notice they request that as Iohn had taught his so Christ would likewise teach them to pray S. 35. xviii Eph. 5 9. The greatest part of our daily service consisteth according to the blessed Apostles own precise rule in much variety of Psalms and Hymns for no other purpose but only that out of so plentiful a treasure t●ere might be for every mans heart to chuse out his own sacrifice and to offer unto God by particular secret instinct what fitteth best the often occasions which any several either party or congregation may seem to have S. 43. xix Ps. 39. 5. In reference to other creatures of this inferior world mans worth and excellency is admired compared with God the truest inscription wherewith we can circle so base a coyn is that of David Vniversa vanitas est omnis homo whosoever hath the name of a mortal man there is in him whatsoever the name of vanity doth comprehend S. 47. xx 1 Tim 2. 3. By intreating for mercy towards all we discharge that duty which the Apostle himself doth impose on the Church of Christ as a commendable office a sacrifice acceptable in Gods sight a service according to his heart whose desire is to have all men saved a Work most suitable with his purpose who gave himself to be the price of Redemption for all and a forcible mean to procure the conversion of all such as are not yet acquainted with the Mysteries of that Truth which must save their souls S. 49. xxi 1 Cor. 13. 7. Concerning the state of all men with whom we live the safest axioms for Charity to rest it self upon are these He which believeth already is and He which believeth not as yet may be the Child of God It becometh not us during life altogether to condemn any man seeing that for any thing we know there is hope of every mans Forgiveness the possibility of whose Repentance is not yet cut off by Death And therefore Charity which hopeth all things prayeth also for all men ib. xxii Rom. 9. 3. Our prayers for all mens good

Gods Ministers there is not required in them an universal skill of every good Work or Way but an Habilitie to teach whatsoever men are bound to do that they may be saved And with this kind of knowledge the Scripture sufficeth to furnish them as touching matter S. 1. ii 1 Tim. 4. Every creature of God is good and nothing to berefused if it be received with thanksgiving because it is sanctified by the word of God and Prayer The Gospel by not making many things unclean as the Law did hath sanctified those things generally to all which particularly each man unto himself must sanctifie by a reverent and Holy use Which will not serve their purpose who have imagined the word in such sort to sanctifie all things that neither food can be tasted nor rayment put on nor in the World any thing done but this deed must needs be sin in them which do not first know it appointed unto them by Scripture before they do it S. 3. iii. Rom. 14. 23. Whatsoever is not of Faith is sin So Paul doth mean nothing else by Faith here but only a full perswasion that that which we do is well done against which kind of Faith or perswasion as St. Paul doth count it sin to enterprise any thing so likewise some of the very Heathen have taught as Tully that nothing ought to be done whereof thou doubtest whether it be right or wrong iv 1 Cor. 6. 12. What things God doth neither command nor forbid the same he permitteth with approbation either to be done or left undone All things are lawful unto me saith the Apostle speaking as it seemeth in the person of the Christian Gentile for maintenance of liberty in things indifferent whereunto his answer is that nevertheless All things are not expedient in things indifferent there is a choice they are not always equally expedient What light shall shew us the convenience which one hath above another but the Judgment of discretion ib. v. 1 Chron. 17. 4. Thou shalt not build me an House to dwell in To think that David did evil in determining to build God a Temple because there was in Scripture no commandment that he should build it were very injuri●us the purpose of his heart was Religious and Godly the act most worthy of honor and renovvn neither could Nathan chuse but admire his vertuous intent exhort him to go forvvard and beseech God to prosper him therein But God savv the endless troubles vvhich David should be subject unto during the vvhole time of his Regiment and therefore gave charge to defer so good a vvork till the days of tranquillity and peace vvherein it might vvithout interruption be performed David supposed it could not stand vvith the duty vvhich he ovved to God to set himself in an House of Cedar Trees and to behold the Ark of the Lords Covenant unsetled This opinion the Lord abateth by causing Nathan to shevv him plainly that it should be no more imputed unto him for a fault than it had been unto the Judges of Israel before him his case being the same which theirs vvas their times not more unquiet than his not more unfit for such an action S. 6. In Book III. i. Eph. 2. 16. All Christians make but one body The unity of which visible body and Church of Christ consisteth in that uniformity which all several persons thereunto belonging have by reason of that one Lord whose Servants they all profess themselves that one Faith which they all acknowledge that one baptisme wherewith they are all initiated Christians by external profession they are all whose Mark of Recognisance hath in it those things which we have mentioned yea although they be impious Idolaters wicked Hereticks persons Excommunicable yea and cast out for notorious improbity S. 1. ii 1 Cor. 7. 8. To be commanded in the Word and grounded upon the Word are not all one If when a man may live in the state of Matrimon seeking that good thereby which Nature principally desireth he make rather choice of a contrary life in regard of St. Pauls judgment that which he doth is manifestly grounded upon the Word of God yet not commanded in his Word because without breach of any Commandement he might do otherwise S. 8. iii 1 Cor. 2. 14. The natural man perceiveth not the things of the Spirit of God Those properties of God and those Duties of men towards him which may be conceived by attentive consideration of Heaven and Earth we know that of meer Natural men the Apostle testifieth how they know both God and the Law of God Rom. 1. Other things of God there be as the suffering and rising of Christ from the dead which are neither so found nor though they be shewed can ever be approved without the special operation of Gods good Grace and Spirit As Grace hath use of Nature so we hold that Nature hath need of Grace ib. iv Col. 2. 8. Philosophy we are warned to take heed of Not that Philosophy which is true and sound knowledge attained by natural Discourse of Reason but that Philosophy which to bolster Heresie or Errour casteth a fraudulent shew of Reason upon things which are indeed unreasonable and by that means as by a stratagem spoileth the simple vvhich are not able to vvithstand such cunning The vvay not to be inveagled by them that are so guileful through skill is throughly to be instructed in that vvhich maketh skilful against guile and to be armed vvith that true and sincere Philosophy vvhich doth teach against that Deceitful and Vain vvhich spoileth ib. v. 1 Cor. 1. 19. I will destroy the Wisdom of the Wise c. There are that bear tho Title of vvise men and Scribes and great Disputers of the World and are nothing indeed less than what in shew they most appear These being wholly addicted unto their own Wills use their Wit their Learning and all the Wisdom they have to maintain that which their obstinate Hearts are delighted with esteeming in the phran●ique Errour of their minds the greatest madness in the World to be Wisdom and the highest Wisdom Foolishness Such were both Iewes and Grecians which professed the one sort a Legal and the other Secular skill neither enduring to be taught the Mystery of Christ unto the Glory of whose most blessed Name whoso study to use both their Reason and all other Gifts as well which Nature as which Grace hath indued them with let them never doubt but that the same God who is to destroy and confound utterly that Wisdom falsly so named in others doth make reckoning of them as of true Scribes Scribes by Wisdom instructed to the Kingdom of Heaven ib. vi 1 Cor. 2. 4. My preaching hath not been in the perswasive speeches of humane Wisdome As Calling from men may authorize us to teach although it could not authorize St. Paul to teach as other Apostles did so although the Wisdom of man had not been sufficient to enable him such a Teacher