Selected quad for the lemma: tradition_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
tradition_n	faith_n	reason_n	scripture_n	2,267	5	6.0519	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25395	The morall law expounded ... that is, the long-expected, and much-desired worke of Bishop Andrewes upon the Ten commandments : being his lectures many yeares since in Pembroch-Hall Chappell, in Cambridge ... : whereunto is annexed nineteene sermons of his, upon prayer in generall, and upon the Lords prayer in particular : also seven sermons upon our Saviors tentations [sic] in the wildernesse. ...	Andrewes, Lancelot, 1555-1626.	1642 (1642)	Wing A3140; ESTC R9005	912,723	784

103.8 How gracious and long-suffering God is who rewardeth us not according to our deserts And Psal 136. That his mercy endureth for ever God therefore being so full of mercy will take all things in good part But this mercy the devill tels them of differeth from the mercy David meant For the mercy David speaketh of is coupled with judgement Psal 101.1 I will sing mercy and judgement to thee O Lord. and Psal 85.10 Mercy and Truth are met together Justice and Peace have kissed each other Thus I say they shall have musicke all the way and if any at the height thinke it a great way downe no saith the devill you need but a jumpe from your baptisme into heaven you shall need no staires at all THE FIFTH SERMON MATTH 4.7 Jesus said unto him It is written againe Thou shalt not tempt the Lord thy God Considering that Saint James saith Chap. 4.5 The Scripture speaketh nothing in vaine and that as our Saviour Christ saith John 10.35 No Scripture can be disappointed it may seeme strange that the devill comming armed with The Sword of the Spirit for so is the Word of God termed Ephes 6.17 Christ gives not place but opposeth himselfe to answer We see that a message comming in the name of the Lord this very name abashed Nehemias Neh. 6.10 at the first hearing till he perceived it was contrary to the Law of God and so came not from him which here we see to be the cause why Christ doth not yeeld by and by upon the hearing of the Word but sets himselfe to make answer forsomuch as the word is not of Quia dicitur onely but Quia creditur as Augustine noteth If there be not the mixture of faith with it whereof Paul speaketh Heb. 4.2 it is nothing worth And therefore the bad spirit was nothing abashed or daunted at the hearing of the bare names of Jesus and Paul Act. 19.15 but answered I know them but who are ye They did not beleeve and therefore could doe them no good but were wounded themselves glorious names would not serve the turne So was it here used without faith When the Scripture is here urged against one a man would thinke it were not to be answered by citing another place of Scripture but by some tradition of the Elders Mark 7.1 or some glosse or other shift but we see our Saviour answereth here no other way but by Scripture Because the Woolfe comes sometimes disguised in a sheepes skinne it is no reason that therefore the very sheepe should lay away their fleeces so here because the devill useth the Word as the slaying Letter 2 Cor. 3.6 or as the sword to kill men with it is no reason why Christ may not therefore use it in his owne defence Why then will some say one of these two inconveniencies will follow that hereby we shall thinke the Scripture is of the devils side aswell as of Christs side and so divided as in like sort they make a division of Christ when one holds with Paul another with Apollos 1 Cor. 1.13 No it is not so Christ alledgeth not this Scripture in that sort as one nayle to drive out another but by way of harmony and exposition that the one may make plaine the meaning of the other For albeit the devill sheweth himselfe to be the devill in citing that Text so as might best serve for his purpose in that whereas the Psalme whereout he taketh it hath it thus That he might keepe him in all his wayes which words he leaveth out For if he had cited that he could not thereby have enforced any casting downe For the Angels have no charge over a man but in his wayes and from the top of the Pinacle there was no way but downe the staires on his feete He was not relying on the Angels to cast himselfe downe with his head forward But the devill hath a wrest to make the string sound high or low as he list or if that will not serve he hath a racke to stretch them out as some did Saint Pauls Epistles 2 Pet. 3.16 He can set them on the tenters to prove that downe the staires or over the battlements all is one the Angels shall safe-guard him Though this I say be the devils corruption which the late writers have well spyed yet Christ we see is not willing to take advantage of that but useth a wiser course for so are we to thinke that he went the best way to worke that is the conference of Scripture with Scripture which Christ here practiseth and commendeth unto us In every Art all propositions are not of a like certainty but some be grounds and principles so certaine as that no exception is to be taken against them From them are others derived by a consequence called Deduction not so certaine as the other from these againe others to the twentieth hand So is it in Divinity Christ here reduceth the devils argument and place to a place most plaine to be confessed For the Jewes valuing of the meaning had to consider that God fed them with Manna which they knew not to teach them that Man liveth not by bread onely Deut. 8.3 contemning the same and in Deut. 6.16 bade them They should not tempt their Lord their God as in Massah when they cryed for bread The Lord curseth him that maketh flesh his arme and with-draweth his heart from God Jer. 17.5 They sacrificed unto their yarne because their portion was plentifull Habak 1.16 Job condemneth the making gold our hope or the wedge of gold our confidence Chap. 31.24 As then we must not defie the meanes attributing all-sufficiency to them so we may not nullifie them and think too basely of them but use them that we tempt not God according to his word Out of these two grounds may every question be resolved for every proposition must be proved out of the ground So that as we may not thinke the arme of God to be so shortned that he cannot helpe without meanes so are we not to thinke basely of God for ordaining meanes Secondly we heard that the devils allegation was taken out of the Psalme and one of the most comfortable places of the Psalme Christ by not standing in Disputation about the words and meaning of the Text commendeth to us the safest and wisest way to make answer in such like cases Our Saviour would warne us that the 91. Psalme is not fit matter for us to study on when we are on the toppe of the Pinacle he therefore chuseth a place of a contrary kind to counterpoise himselfe standing in that fickle place The Law we know is a great cooler to presumption If one tamper much with the Psalmes being in case of confidence he may make the fire too bigge Faith is the fire which Christ came to put on the earth and it is seated betweene two extreames Distrust and Presumption Distrust is as water to it which if it be powred on in abundance it will make

Christ Joh. 17.3 Of God the Father and the Deity we read 1 Tim. 6.16 that no man hathever seen him And Moses could see but his back-parts and when he saw them he was afraid and did hide his face Therefore 't is sufficient for us to know them For as much as our knowledge is to be referred to our worship we must labour for no more then must serve for his worship i. things revealed to us in the Scriptures The I. Commandement Thou shalt have no other c. COncerning God for the Unitie of his Essence and Trinitie in Persons and so what he is to us we are bound to know And that is set downe Exod. 29.46 The rule of our knowledge Then shall they know that I am the Lord their God that brought them out of the Land of Aegypt that I might dwell among them I am the Lord their God The Scripture doth not onely set downe what he is in himselfe but what he is in relation to us So in Exod. 34.6 God maketh Proclamation of his owne Attributes The Lord There be in the Scripture certaine things set downe concerning his nature also concerning his attributes wee are also to know his actions then besides what the goodwill of God for us to be directed whether in generall as wee are Christians or in particular as wee are every man in our severall vocations the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and truth reserving mercy for thousands forgiving iniquitie and transgression of sinne not making the wicked innocent visiting the iniquitie of the fathers upon the children and upon childrens children unto the third and fourth generation Besides these that God hath done for us what we are to doe for him namely the knowledge of his will both in regard of the generall what all are to doe and in regard of the particular calling which every one hath what we are to doe Now the meanes whereby we come to this It is well said of the Heathen Ponenti finem ponenda media he that would attaine unto the end must use the meanes In them the order must bee thus 1. To remove the impediments removenda impedimenta 2. That must be first placed which is first primo prima 1. For the first In Pro. 1.16 is set downe there is a company that will not sticke to draw evill upon evill Prov. 1.16 My sonne if sinners intiee the consent not c. such as will lactare hominem intice a man unto evill it is called Evill counsell or as it is Pro. 19.27 my sonne if thou wilt remove the impediment heare no more the instruction that causeth thee to erre from the words of knowledge The instructions that cause us to erre Instructions causing us to erre or the impediments to be removed be threefold either 1. In our selves or 2. Without our selves 1. 1. Our owne reason Within us our owne reason That which is set downe Deut. 12.8 ye shall not doe after all these things that we doe here this day that is every man whatsoever seemeth good in his owne eyes And Ephes 4.17 in the vanity of our owne reason This therefore I say and witnesse in the Lord that yee walke not henceforth as other Gentiles walke We must give over our reason for that was the errour of the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the vanities of their mind 2 Cor. 10.5 for heavenly knowledge all our strong holds all our mountaines of reason must be cast away or throwne downe and brought into captivitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and every thing that exalteth it selfe against the knowledge of God There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pulling downe of strong holds and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a bringing into Captivity Where it doth resist we must cast it downe as in the mystery of the Trinitie where it striveth with us it must bee brought into captivity 2. Those that are without us are two First in the 1 Pet. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tradition of Elders tradition of our Elders least we take Religion by inheritance a great impediment Such as our Fathers have taught us we will doe Our rule must be Scrutamini Scripturas Search the Scripture and we must receive nothing by tradition so farre as it standeth not with this rule 2. And secondly in the 2 Chron. 17.4 of Jehosaphat But sought to the Lord God of his Father 3. The fashion of the world and walked in his Commandements and not after the trade of Israel to doe as they doe now adayes and after the manner of the place The common trade of the World must be no rule for us unlesse it agree with our rule it must be removed for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fashion of the people and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof hath beene spoken before and a sharp wit to doe whatsoeuer our reason will tell us are the rules of mans wisedome these must be cast away 1 Cor. 3.18 If any man will be wise let him be a foole in this world let him give over the rules of mans wisedome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was Luthers rule Si quis vult were sapiens esse in Aristotele stultisicetur in Christo and the rules of worldly wisedome must be received so farre forth as they be equall to the foolish rules for if we become not little ones in our owne wisedome and fooles in regard of mans wisedome Christ will not account us among them that he speaketh of Mat. 11.25 for whom he thanketh God that he hath revealed his mysteries unto them and not to the wise of the world Rom. 1.22 this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this professing themselves to be wise was the cause why the wise men of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 became such fooles Now to the meanes themselves they were partly before handled Therefore we will be shorter in them But if any desire a direction for this part first we must be perswadad thus of Gods knowledge We must have the perswasion of the necessity of it Luke 10.42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the one needfull thing and that no vocation can be more necessarie Though civility will not let men say that they spend more time in that that shall not profit and lesse upon that which is necessary because they thinke good to spend some times in it yet they shew that this in respect of other things is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a by-worke they are meere Scepticks in this one needfull thing their study is a studying for pride or discoursing at table they read Authors as the Butterflie suckes the flowers to paint her wings but this must not be so spent on the tongue No other knowledge shall prosper without this Christs counsell Mat. 6.33 that this must first be sought and then other things will follow Primum quaerite Regnum c. First seek the Kingome of God