Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	covenant_n	old_a	testament_n	1,680	5	9.6229	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45277	A Christian vindication of truth against errour concerning these controversies, 1. Of sinners prayers, 2. Of priests marriage, 3. Of purgatory, 4. Of the second commandment and images, 5. Of praying to saints and angels, 6. Of justification by faith, 7. Of Christs new testament or covenant / by Edw. Hide ...	Hyde, Edward, 1607-1659.	1659 (1659)	Wing H3864; ESTC R37927	226,933	558

these two words And I ask no more about the ●…ow words Covenant and Testament to vindicate this my observation from domestick impertinencie and from forrein calum●…e which takes notice That Christ is called ●…he Mediator of the New Testament Heb. 9. 15. not the Mediator of the New Covenant as in other places 3. For even your own Latin Interpreter though in the Books of Moses he commonly say Faedus orpactum as Gen. 17. yet after them He doth much more delight in the word Testament then in the word Covenant as Psal. 50. v. 5. Qui ordinant Testamentum ejus super sacrificia not those who have made a Covenant but those who have made a Testament with me by Sacrifice looking through the Sacrifices of the Law upon the Sacrifice of Christ and in his death seeing that made a Testament which was before but a Covenant so again v. 16. Why takest thou my Covenant in thy mouth Pactum meum saith Pagnine and faedus meum saith the Hebrew as before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Compact or Covenant but your Latin Testamentum meum my Testament And though Exod. 24. 7. he saith Volumen Faederis the Book of the Covenant yet Heb. 9. 4. he saith Arcam Testamenti The Ark of the Testament notwithstanding the Ark was so called from the Book that was kept in it therefore either he should have said the Book of the Testament or he should not have said the Arke of the Testament but as in Exodus he said The Book of the Covenant so in the Hebrews he should have said the Arke of the Covenant using the same word in both places as the Seventy Interpreters and ours do since both relate to the same Thing I say not this to blame your Interpreters but to shew you upon what slight grounds you have blamed ours and more particularly B●…za for using the words Covenant and Testament promiscuously for he did no more then your own Latin Translators had done before Him Therefore since you have respect to the man with a gold ring in goodly apparel that in your account weareth the rich clothing of Authority equally with the Original Text it self and say unto him sit thou here in a good place which however the Ancient Fathers did vouch safe only to the Original Text placing the Greek Testament but not any Translation of it on a Throne in the midst of their assembly in the four first general Councils you may not justly say to the poor man in the vile raiment for such is Beza in your account as being a Protestant Interpreter though you put the Master upon him that he may be thought a Gentleman rather then a Divine stand thou here or sit here under my footstool unless you will be Partial in your self and become a Judge of evil thoughts James 2. 4. And yet even Beza himself prefers Testament before Covenant in the Title to his Translation saying Testamentum Novum The New Testament though he also adde sive Novum faedus Domini nostri Jesu Christi or the New Covenant of our Lord Jesus Christ haply to shew that Jews and Christians had but one and the same Covenant to be saved by one and the same way of salvation though under defferent forms of administration and that was through our Saviour Christ who was to them no less then to us The way the Truth and the Life But to return again to your Interpreter for I left B●…za to follow him that 〈◊〉 might say of Christ he was the Mediatour of the New Testament not of the new Covenant Heb. 9. 15. 't is very observable that Exod 24. 8. he saith Hic est sanguis Faederis This is the blood of the Covenant But Mat. 26. 28. Hic for Hoc est sanguis Novi Testamenti Tb●… is the blood of the New Testament Nay those very words of Moses which in Exodus he interprets sanguis faederis The blood of the Covenant Exod. 24. 8. in the Epistle to the Hebrews he interprets sanguis Testamenti The blood of the Testament Heb. 9. 20. Sure he saw either more efficacy or more comfort in the word Testament than in the word Covenant or he would not have exchanged the one for the other in the Interpretation of the very same Hebrew Text. 4. But why should I mention one single Interpreter for so he is accounted though he be made up of two interpretations the old Vulgar and St. Hieroms when the whole Catholick Church recording the Books which contain the mysteries of our salvation had rather call them the Old and the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then the Old and New Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeking rather to bring the Law to be called the Testament in compliance with the Gospel then to permit the Gospel to be called the Covenant in compliance with the Law And indeed though the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covenant between two parties both living then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament which supposeth one party to be dead yet the Sept. never interpret it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Covenant but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament Symmachus renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 44. 18. but the Sept. there also hold to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 surely by some special Providence and for some special reason happily to shew us That as all the Promises of God were Truth in Christ so they were also Mercies in him as in Christ Jesus every Promise was Yea and Amen so also in him alone it was such as to make us say of it Amen so be it even the Covenant of not drowning Noah with the world Gen. 6. 18. where this word is first used and of not drowning the world any more Gen. 9. was no mercy but in Christ the promised seed the Saviour of the world For what mercy is it not to perish by water to be reserved to everlasting fire to be suffered to prolong the pleasures of a sinful life that we may encrease the torments of an eternal death Therefore I conceive the seventy Interpreters in rendring the Hebrew Berith did make choyce of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Testament rather then of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a Covenant that they might direct all mens thoughts and desires only to Christ and fix all their hopes and delights upon him for that the word Testament doth as expressely point at our Saviour Christs passion as St. John Baptists finger did point at his Person and doth in effect say what he said Ecce Agnus Dei Behold the Lamb of God that taketh away the sins of the world for he took away ous sins by his death plainly presignified and necessarily included in the word Testament because that could not be ratified and confirmed without his death For where a Testament is there must also of necessity be the death of the Testator Heb. 9. 16. But where a

in doing or in suffering because there is no proportion betwixt an infinite Justice and a finite satisfaction This considered may I not be as gross an Ebionite or Cherinthian by saying there is a necessity of penal satisfaction as if I say there is a necessity of legal observations for the expiation of sin do not both alike diminish and disparage the efficacy of Christs death Or may I think that the Church of Christ by using the power of the Keyes in retaining sins intends to retain where Christ remits to wi●… in the true Penitent to the undervaluing of Christs merit in purchasing remission of sins and Gods free grace and mercy in granting it and Gods holy Spirit in testifying it Therefore I must let the satisfaction enjoyned by the Church die with the Penitent and not be required of him after death unless I will suppose the Church both able and willing to bind where Christ hath loosed For if Christ loose not the sinner here I do not find upon what grounds to believe That he will loose him hereafter So that we see if satisfaction is to be made by the sinner All must go to Purgatory and for ought we can prove tarry there eternally And so Purgatory will in truth be Hell If satisfaction hath been made by Christ then none at all can justly go thither And so Purgatory will in truth be Nothing certain it is no other satisfaction was given for all the offences of the good Thief though he were not a Penitent till the hour of his death and with what colour of Truth can any Divine teach that God will not take this satisfaction and this alone for all other Penitents And yet this in Bellarmines acount is one of the two supporters of Purgatory the other is Venial sins which may also be shaken in good time In a word The Place the Time the Quality of Torment the manner of tormenting the Tormentor and the cause or end for which souls are said to be tormented in Purgatory are all uncertain and how can the torment it self be taken for a certainty For it is not any mans confidence can make that certain which is invested with so many intrinsecal doubts and ambiguities nor any mans arguments can make that credible which is not certain But besides the uncertainty w●… meet with in this temporary Torment●… which will not suffer us to believe it w●… find it casts an uncertainty upon that eternal Torment which we confess our selve●… bound to believe For as you rightly say●… Nothing is more certain amongst Christia●… then what is de fide of Divine Faith So crave leave to inferr from that sayin●… Nothing is to be affirmed de fide of divi●… faith among Christians which is not ce●…tain unless we will labour to overthro●… the Certainty of the Christian faith F●… to require men to believe an uncertai●… equally with a certainty is to invite the●… to disbelieve a certainty since it is not possible they should have one and the same Divine Faith for uncertainties and for certainties And therefore to teach men to believe Purgatory which is uncertain is the ready way to make them not believe Hell which is most certain Nor is it to be wondered That Bellarmines certainties concerning this doctrine should be so much enfeebled by his own uncertainties concerning the same no more then it is to be wondered that the certainty of our Christian saith should depend not upon the wit of man but upon the word of God 7. For this doctrine of Purgatory is so far from being taught in the Word of God that if you should ask those Disciples who have been most and best instructed in the Word Have ye received the doctrine of Purgatory since ye believed They must answer you We have not so much as heard whether there be any Purgatory and yet the same men will plainly tell you They have heard there is an holy Ghost and have received him though your over-bold Peltanus would perswade the world That Purgatory is as expresly taught in the holy Scriptures as the Unity of God and yet that is a little more expresly taught then the Deity of the Holy Ghost though blessed be God the Scripture is very express in both these Doctrines But in the whole Book of God there is neither in words nor in sense neither explicitly nor implicitly any such thing as your Purgatory which we cannot say concerning any Article of the Christian Faith That the thing we are bound to believe is not so much as really or virtually named in all the Holy Bible For an sit is as truly a precognition in the object of faith as in the subject of any question by that Rule of the Apostle if reason will not serve How shall they believe in him of whom they have not heard and how shall they hear without a Preacher Rom. 10. 14. We cannot believe what we have heard we cannot hear any supernatural truth unless God preach it and if he hath been the Preacher we may find the doctrine in his written Word which the most zealous defenders of this your doctrine durst not assert in former times For a very eminent Schoolman of our own Cou●…rey Iohannis Bach●…nus lib. 4. dist 45. qu●…unica answers all the Texts that were in his daies commonly alledged out of the Bible to prove Purgatory which were then but three though since they have swelled into a far greater number The first Text was that of 2 Mac. 12. To which his answer is Libri Macchabaeorum non sunt de Canone Bibliae ut dicit Hieronymus The Books of the Macchabees are not of the Canon of the Bible as saith Saint Hierom Nor doth your Cardinals new subtilty invalidate this answer Dico librum Maccha non esse Canonicum apud Judaeos sed apud Christianos esse I say the Books of the Macchabees were not Canonical among the Jews but they are among the Christians For the Christian Church had the Canon of the Old Testament from the Church of the Jews who not daring to make themselves a Canon took that which God gave them and therefore left out the Macchabees because they were not in the Ark that is to say not in that Canon which God had given them Nor hath God given the Christian Church power and authority to make that or any other Book Canonical which himself hath not made so for the Text is plain which saith To them were committed the Oracles of God Rom. 3. 2. Which words only shew a Trust of keeping not a power of making the Oracles of God either in Jew or Christian. The second Text then alledged to prove Purgatory was that of 1 Cor. 3. To which his answer is That the Apostle there speaketh of that fire which shall burn the world at the day of Judgement therefore that place will not prove such a a purging by fire as the Doctors suppose before the day of Judgement Benè probatur Purgatio ista conflagrationis in