Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	essential_a	part_n	want_v	1,769	5	11.2230	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13773	Positions lately held by the L. Du Perron, Bishop of Eureux, against the sufficiency and perfection of the scriptures maintaning the necessitie and authoritie of vnwritten traditions. Verie learnedly answered and confuted by D. Daniell Tillenus, Professor of Diuinitie in the Vniuersitie of Sedan. VVith a defence of the sufficiency and perfection of the holy scriptures by the same author. Faithfully translated.	Tilenus, Daniel, 1563-1633.; Du Perron, Jacques Davy, 1556-1618. Discours sur l'autorité.; Tilenus, Daniel, 1563-1633. Defence of the sufficiency and perfection of the holy scripture. aut	1606 (1606)	STC 24071; ESTC S101997	143,995	256

particularly The sprinkling of the booke may be comprehēded vnder the sprinkling of the altar si●h both the one and the other represented God in this ratification of the Couenant for the booke conteined the Lawe and the conditions that God required in this Contract wherefore as S. Paule omitteth the sprinkling of the altar so Moses omitteth the expresse mention of the booke both of them vsing a Synecdoche The inconuenience that the B. of Eureux alledgeth is that if the booke had beene sprinkled with the Altar Moses had blotted out the writing of the Couenant before hee had read it to the people A great matter sure that one cannot sprinkle a thing without blotting and spoyling it as though he who in consecrating Aaron sprinkled those parts of him that God had commaunded him to sprinkle without plunging or drowning him in bloud though in other places he sprinkled a great quantitie could not as well sprinkle the booke without marring it shedding the great quantitie of bloud vpon the altar There is as much cunning in this consideration as there is reason in his reproofe of our translation of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which S. Paule vseth verse 19. to speake which Du Perron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordaineth by the tradition of his new Lexicon that hēceforth it signifie to read He perswadeth himself that the opinion of Caluin who saith that in Saint Pauls time there was perhaps some Cōmentaries of the Prophets which recounted more amply that which Moses had touched onely by forme of abridgement maketh greatly for his purpose as if it did follow that those commentaries conteined infallibly the traditions at this day in controuersie Or because they be lost that hee doth the Scripture no wrong to defame it as imperfect unsufficiēt Let him learne of S. Augustine that it is no wise necessarie that all the writings of the Prophets should bee indifferently Canonicall ●●g de Ciu. ●●i li. 18 38 saith hee I esteeme that they to vvhom the Holy Ghost reuealed that vvhich should bee authenticall for Religion might write certaine things as men with an Historicall diligence and other things as Prophets by diuine inspiration and that these same vvere so distinguished that the one vvere attributed as to them but the others as to God speaking by them So that the former perteined to a more ample knovvledge the latter to the authoritie of Religion in vvhich authoritie the Canon is maintained and kept Besides which if there bee yet any writings bearing the name of true Prophets they serue not for to haue a more abundance of knowledge by them because it is not certaine that they be theirs to whom they be attributed and therefore wee beleeue them not especially those in which we finde things contrarie to the Canonicall faith And thus is Caluin cleered It is most certaine that the Prophets and Apostles ceased not to be men after that God had chosen them to be Prophets and Apostles and the gift of prophesying and reuealing the mysteries of God to men whether it were by word of mouth or by writing Vide Thom● Aqui. par 2 q. 171. ar 1. was not in them as the habitude of a science gotten by studie neither as the light is in an heauenly bodie but rather as that which is in the ayre from which it may bee easily seperated so that as they could not heale al diseases at al times and so often as they listed so could they not prophesie whē they would 2. Kin. 4.27 neither knew they any thing but what it pleased the Lord to reueale vnto them witnes Heliseus who knew not the subiect of the sadnes and bitternes that the Sunamite had in her heart because the Lord had hid it from him And Samuel thought that Eliab had been him that the Lord had chosen to be King in Saules stead Nathan also said to Dauid when he purposed to build the Temple 1. Sam. 16 7. 2. Sam. 7. c. 1. Chro. 17 c. do all that is in thine heart for the Lord is with thee wherein both of thē were abused by the instinct of his owne minde therefore Saint Gregorie cited by Thomas Aquinas saith that it hapned sometimes that the Prophets being asked counsaile of by reason of their great vse or custome of prophesiing vttered things of their owne minde hauing opinion that they were of the holy Ghost It is not therefore sufficient that a thing be pronounced or written by a Prophet or an Apostle for to haue a Canonicall authority attributed vnto it but it behooueth also that there come betweene the motion and inspiration of god assuring those holy men not only of the truth of the matter which they treate for all that conteineth trueth hath not Canonicall authoritie but also of the end and vse thereof namely that it was for to be authenticall for to serue for an infallible rule to the faith and life of the faithfull To goe about to cōclude a Canonicall authority of some book by the all●gation of some place that an Apostle citeth from it is a thing that deserueth rather to be laughed at than to be answered for by that meanes it would follow as hath bin abouesaid that Menander Aratus and Epimenides or Callimachus Heathen Poets should haue the like authoritie as the diuine Prophets because S. Paule alleadgeth and approueth some of their verses .. And therefore though wee shall say with Caluin that the particulars and circumstances expressed in this 9. chapter might be taken forth of the commentarie of some Prophet which we haue not Yet it would not follow either that it was part of the Canon or though it were which we say only by concession or graunt that the Canon which we haue is imperfect God of his goodnesse hauing preserued so much of it as he knew to be necessarie for his Church that is to say the parts essentiall though there wanted some of the parts called integrall And though we should not follow the opinion of Caluin yet would it not followe that the Apostles had the knowledge of these particulars by the tradition or Cabale of the Iewes seing they might haue taken them from some other bookes not written by any Prophet neuerthelesse receiued among the Iewes though not with Propheticall authority as some Historiographers are amongst vs. And therfore the cardinall Caietan who should euery way better know what is deriued from tradition than the B. of Eureux who is inferiour vnto him in dignitie in knowledge and in place of residēce the cardinal hauing bin ordinarily neer the oracle of Rome drunk of the foūtaine of tradition saith in his Cōmentary vpon this chapter namely of the particular of the golden Censoure which after the opinion of many was in the most holy place from which our Bishop maketh his strongest instance It is not knovvne vvhence the Author of this Epistle hath taken this namely that the golden Censer was in the