Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	new_a	scripture_n	testament_n	8,305	5	8.0705	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A63826	A good day vvell improved, or Five sermons upon Acts 9. 31 Two of which were preached at Pauls, and ordered to be printed. To which is annexed a sermon on 2 Tim. 1. 13. Preached at St. Maries in Cambridge, on the Commencement Sabbath, June 30. 1650. By Anthony Tuckney D.D. and Master of St Johns College in Cambridge.	Tuckney, Anthony, 1599-1670.	1656 (1656)	Wing T3216A; ESTC R222406	116,693	318

Scripturis cogantur quaestiones suas sistere Tradition is their Helena and Venus which they so paint and trim up They are modest men amongst them that will afford the Scriptures an equall share of dignity and respect with them for it 's as little as they can give them to be equall with the Scriptures Aequè sunt observandae saith Eckius and pari pietatis affectu In Enchiridio reverentia suscipit c. saith the Council of Trent like him in Nicephorus whom they call Beatus Lib. 16. cap. 33. Theodosius two names too good for such a blasphemer who getting into the Pulpit denounced an Anathema si quis quatuor Synodos quatuor Evangeliis non exaequet pronounced that man accursed who did not make the four first Synods equal with the four Gospels which yet he might better do then the Cardinal Julianus Fox Acts and Mon. Tom. 1. pag 863. in the Council of Basil exhort them to give no less credit to the Council then to the Gospel Or the Council of Trent anathematize all that did not thus equal their vain Traditions with the books of the Old and New Testament But they stay not here it is not enough with them to have their Traditions equalled with the holy Scriptures if they be not much preferred before them 1. For their Antiquity as being Bellarmine de Verbo Dei non Scripto cap. 4. before any Scripture was written and therefore as first born must have the preheminence of primogeniture 2. Hereupon in point of necessity as though the Church had more need of Traditions then of the Scriptures and accordingly Bellarmine in that chapter whose title is Ostenditur Necessitas Traditionum in which he should prove Traditions to be necessary doth take a great deal of more pains to prove that the Scriptures are not necessary 3. In point of authority which they say the Scripture hath onely from the Tradition of the Church without which some of them are not afraid to say it would be of no more authority then Aesops Fables and the same Pighius who durst call it a nose of wax when over shoos over boots and therefore durst go on and say haec Scripta non praeesse nostra religioni sed subesse and as Caranza adds that the Scripture is to be regulaby the Church and not the Church by the Scripture 4. In point of extent Traditions according to them containing much more of the word and will of God then the Scriptures for although Andradius be so modest and that is a wonder for he is not usually wont to be found in that fault as to grant that maxima pars the greatest part of Gods revealed will is contained in Scripture yet others of his Fellows cannot but account him herein to have been over liberal for on the quite contrary Hosius saith that multò maxima pars that the greatest part of it by far is contained in Traditions and others of them say that minima particula it is the very least part of all that is contained in Scripture whilest Traditio omnem veritatem in se habet containeth all the mysteries of faith and Religion if you will beleeve Coster 5. For point of continuance The same Author would have you beleeve that this unwritten word is more safely kept in their hearts and not to be rased out of the Popes their high Priests breast-plate whilest moths and worms may soon consume these written papers and parchments 6. And so also in point of incorrupted certainty whilest the written word is but a dumb letter speaks not its own sense is a nose of wax and leaden rule which every heretick may bend to his purpose on the contrary their Mufti is a live Judge and the Tradition of the Church is safely lockt up in his breast he gives the true authentick sense of it and so preventeth both the Catholicks error and the Hereticks depravation 7. In point of transcendent worth and usefulness The unwritten word is of more moment say some of them and multis partibus superat scripturas saith Coster as much as the fleshly tables of Beleevers hearts in which no doubt their Traditions are written exceed the Tables of stone or papers or parchments in which the Old and New Testament are written And for use Corn. à Lapide from those words of the Covenant of Gods writing his Law in our hearts Jer. 31. 33. would make such weak men and silly Novices as we are beleeve that Traditions are more proper for the N. T. then the Scriptures Hoc si animadverterent Haeretici magis proprias esse N. Testamento Traditiones quàm Scripturas intelligerent Euge Jesuita en pietatem Romanam In this his bold and blasphemous expression we hear the voice of the Beast and see the whores brasen forehead that blusheth not to prefer their own dreams before the visions of God and their lying Cabala before that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Scripture of truth which alone is able to make us wise to Salvation 2 Tim. 3. 15. 8. In particular Canus and most of them hold and say that although things of more common nature and concernment were written by Moses and other Pen-men in Scripture yet the Arcana Imperii the higher mysteries those holy things were not to be cast to dogs for so they speak when they mean these rarities of their should not be exposed to publick view as it was with the Heathen with their Abdita in Adytis and as Pythagoras and some other Philosophers and the Dryades would not have their Dictates written for all but onely communicated to their Scholars such mysteria to their Mystae So Christ and his Apostles besides their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their more ordinary and common doctrine which they either spake or wrote to all had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their more secret mysteries of So also our Enthusiasts Castellio vide Beza in 2 Tim. 3. 17. more high and abstruse nature which were onely delivered by word of mouth to their greater Intimates and Confidents To which purpose Canus feareth not blasphemously to apply that 1 Cor. 2. 2. but I determined to know or make known nothing but Christ Jesus and him crucified i. e. to you vulgar and ordinary hearers howbeit we speak wisdome amongst them that are perfect No doubt their high-flown perfectionists Profane Blasphemer as though Christ crucified whom in the foregoing Chapter v. 23. he had said was the wisdome of God and the power of God were but his ordinary and course every day doctrin which he preached to the meaner vulgar but that he had higher speculations which he imparted to those of an higher Form or as our new minted word is dispensation and attainment which our Enthusiasts boast of in their Revelations and the Papists as it seemeth promise us in their Traditions 9. And therefore accordingly Lib. 4. de verbo Dei c. 4. in their practice as the Jewes if you will believe

healing it must be sound speech and wholsome healing doctrine and these two Readings take up all that I wou●● speak of it indeed all that is co●ained in it These words must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 found in themselves containing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 folid and savoury saving truths without trash and mixture of vanity and error especially such as are more poysonous and deadly Sincere milk 1 Pet. 2. 2. without the poyson of malice and guile v. 1. pure wheat Jer. 23. 28. without the chaff of vanity perfect Psal 19. 7. without defect Right ibid. without crookednesse pure without drosse v. 8. clear without spot v. 9. true ibid. in a word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truth in the abstract and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteous altogether in the whole complex Such and so sound are Gods words But what is Jer. 23. 28. the chaff to the wheat Such are not 1. The writings of Philosophers in which although some would now make us believe they can find out a new way to heaven yet if they would but look better or but read over Plutarchs book de Philosophorum placitis whilst with Austin they could not finde Christ there they would finde so much error and corruption and folly there as would fully make out Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 21 22. and that they were become so vain and foolish that there would be no ground of hope left to any of their greatest Admirers by them to be made wise to salvation but that every learned man at least every spirituall Christian may write Tertullians Motto on the backside of their books Animam non dant quia non habent Something Nota Ciceronis vox est Vtinam tam facile vera invenire possem quam falsa convincere Lactantius lib. 2. cap. 3. 2 King 5. 12 13. they were able to do in discovering false Religions but not at all able to manifest the true Abana and Ph●rpar and other rivers of Damascus Naaman may think are better then all the waters of Israel But for all that it 's Israels Jordan that he must wash in if he would be cleansed from his leprosie They are these wholsom healing words that must work that cure not a Philosophers not a Socrates his dictates 2. Such is not the Jewish Talmud with all the rest of their Cabalisticall difficiles nugae and ridiculous Rabbinical fooleries In which field whatever good corn is to be found which some are ready to over-rate yet it is so thin sown and so overgrown with the gayes of their vain fables and up and down with the poysonous weed of their false doctrines and superstitions with a deadly enmity to Jesus Christ the Tree of Life that it appears to be like that earth which God hath cursed and although some of them dare blasphemously compare the Law to Water and their Mishne to wine and their Talmud Vino condito yet this precious peece of theirs is so mixt with ridiculous fables and foolish conceipts that in such fooleries you may plainly read a Jew who hath denied and crucified the Wisdom of God and some men it may be have not been much mistaken who have observed an odd tincture in those Christians spirits and notions or Crotchets who have too much doated on their Writings 3. Such is not Mahomets Alcoran which if learned men be beholden to for the pure Arabick language and so for Words yet it is such an unlicked deformed peece that I cannot call it a Form of Words especially so far from sound ones that except the often asserting of Gods Omniscience and some few such particulars which here and there you meet with in it in stead of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may safely say there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So confused and contradictory it is both to the Scripture and to it self so absurd and ridiculous that it is one of the great judgements of God upon this sinfull world that so great a part of it should be taken with it and but that it promiseth bodily delights pleasures which best sutes with sensuall beasts and keeps down Learning and so keeps them from being rationall men it would never have so taken with Mahumetans abroad or with us Christians I had almost said us English men here at home that it should be so believed by them or of late be translated and printed by us in London Anno 1649 this fruitfull season and rank soil in which every sprigg of any poysonous weed so soon takes whilest others elsewhere burn it In France 4. And lastly such is not the golden Legend which is all over drosse or if there be any metall in it Lud. Vives telleth you what it is when he saith that he who made it was plumbei oris ferrei cordis and he might have added aeneae frontis for he had a brasen face that could not blush at those ridiculous lyes which he heapeth up in it Nor the diseased swoln body of the Popes Canon lawes in which great heap is a great deal of chaff which yet Pope Eugenius will have swept up and taken in to make up the full measure of their iniquity and to make the bulk the bigger not onely Gratians decreta but also the Cardinals Paleae must be pressed in Totus liber approbatus est etiam cum omnibus Paleis as Dr Marta tels us These and such like empty vanities and rotten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Eph. 4. 29 none of these sound words which a heart sound in Gods statutes will Psal 119. 80. close with or stick to neither Christianity nor common prudence would have us magno conatu nugas break our arme by throwing such light feathers with our whole might or lean with our whole weight on such broken reeds of Isa 36. 6. Egypt which wil break and wound us and yet such is our folly and vanity that falling short of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that substantiall sound Prov. 2. 7. 3. 24. 8. 14. wisdom which Christ is and his word affords us pro Iunone nubem we grasp such shadowes and having gone a whoring from God and conceiving sin the womans Pica is become both the man and womans disease we feed on trash and long for such strange Kickshawes A distemper which not onely this last and worst is but even the first and best was sick of especially our Timothies Ephesians and Titus his Cretians their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trained them up to curiosities and the others slow bellies could rise no higher then Tit. 1. 12 1 Tim. 4. 7 dull old wives fables and some other such like trifles And therefore you shall finde that in these Epistles to Timothy and Titus such toyes are more decryed then in all the rest of the Bible and they in them more bett upon then any other argument as the earnest contending about