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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

what Hierom saith that Scripture truth is in medulla non in superficie non in terminorum foliis sed in radice rationis and say with Synesius that the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though every Title and Iota in it is sacred yet it is the kernel of the doctrine and not so much the shell of the words that we so much stand upon And therefore if any shall conceitedly affect and insist upon any formes of words of their own making as are either meerly leaves or that cover some poysonous toad of error and impiety under them we will very readily call them as Nazianzen Orat. 6. de Spir. S. did his Adversary A. B. C. sophysters and wording Sycophants Such empty shells of Formalities we leave to more empty vain hearts like children to play with and those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those formed feigned words which the Apostle speaks of 2 Pet. 2. 3. to those deceitfull Huksters to make merchandise with which some of them who now a dayes decry formes most are most notoriously guilty of and in this kind of all others the most affected Formalists who with their new lights have got a set of new-minted words and phrases a strain of high flown canting in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right out those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2. 18. even swelling words of vanity which Peter observed and noted in the Seducers of his time and Calvin in the Libertines and Instructio adversus libert cap. 7 Quintinists of his and the Shiboleth of many in ours by which although we cannot understand their language yet we may easily come to know them whilest their form of speech bewraieth them 2. Nor to be onely bare Declarations of what we believe An ecce fidem meam or Apologies and Purgations of our selves from the Aspersions and slanders of others who either misconceive or willfully misreport us For this Prefat ad Confess Atque etiam sit Res propria Remonstrantibus qua ab omnibus aliis in tota Christianit●te p●aecisis s●ctis disernuntur Synod Remonstra cap. 3. use the Remonstrants themselvs wil allow of them and no wonder because when they are deservedly taxed they have need to Apologize But this is all that they will allow them because they do so dearly hugg that Helena of theirs their libertas prophetandi as their main interest and on which they have set their property as being their p●c●lium onely and so become impatient of any such restraint though I cannot but wonder that they should say that the Primitive Churches and Christians intended no more by their Creeds Canons and Confessions Prefat ad confess in libro de fide ad Petrum then by them onely to testifie Non quid credendum esset sed quid ipsi crediderint when they read so often in Austin Firmissimè crede nullatenus dubites and when in their Synods and Councils they did so frequently and I fear too too liberally thunder out their Anathemaes Remonstra in exam praefat Censu●ae against those that taught contrary to their determinations and when the Remonstrants themselves do so cry out of Athanasius for pride and in his Quicunque vult salvari c. which he prefixeth before the Articles of his Creed 3. I add therefore in the 3d place that these Formes of sound Words are useful and in some cases are necessary and so have been used as Declarations not onely of what we our selves believe but also of what we judge that all should believe unlesse we could think that others might rightly believe that as true which we in our conscience judge to be false a goodly peece of our ingenuous loving-hearted Arminians charity and also desire and require that all should professe or at least not openly contradict with whom we joyn in nearest Church Communion So it was with the Apostles in their Canons Acts 15. And so it is with particular Churches in their Articles and Confessions to this day and so may it be alwayes Ringantur licet rumpantur Socino-Remonstrantes Notwithstanding all the rage and invectives of Socinians Arminians Libertines and other Sectaries Haec sacra aliter non constant Praefat ad Apologiam who will rather disturb yea and ruine both Churches and States and snap asunder the sacred bond of Peace then be thus hampred 4. They are therefore in the 4th place Communionis Tessarae Judices not onely badges of our Christian Church Communion but also great helps and furtherers of it whereby uncomfortable divisions may be prevented and the peace of the Church the better preserved whilest we all profess the same Truth and speak the same thing being perfectly joyned together in the same minde and the same judgement 1 Cor. 1. 10. The Remonstrants indeed tell us that there are Non pauci pii probi many honest godly men Praefat ad Confess they mean their own sweet selves and their dear party for who so honest and godly as they who dislike such Formes and Confessions as derogatory to the Authority Sufficiency and perspicuity of the Scriptures 2. As a wrong to liberty of conscience and of Prophesying 3. As a great cause of Schismes and Factions in the Church For the first They fear where no fear is No fear of taking from the Authority and Perspicuity of the Scriptures by these confessions which are wholly built upon them and for matter wholly and for Words and Phrases in a great part taken out of them not so much as by a single private Ministers confirming and explaining of them in the course of his Ministry which I hope they are not against unlesse they who are so chary and tender of the liberty of Prophesying will quite take away both the office and gift of Prophesying which when Christ instituted in his Church he sure never intended it should be any blemish or prejudice to the Scriptures Authority or Perspicuity For the 2d let the Papists answer Solum pontificium atque Hispanum regnum videte jumenta ibi sunt non homines quicquid imponitur id portat vulgus ut ascenus Isidi Sacra to God and man for their Tyranny over Gods Peoples Consciences and true liberty The Spanish Inquisition when God makes inquisition for blood there shed in this kinde will be sadly accountable We that have been this way pinched our selves I hope should never have imposed upon others the like yoke of slavery Some indeed that their tongues might be as licentious as their practises lavish it at large speak loud as though they had hired a Tertullus to help them with invectives or some mercinary Lawyer to draw up a bill in chancery with a most horrid charge that hath never a word of truth in it General outcries against an intended acted Tyranny but they should instance in particulars and make them good mean while as long as the skin is whole though they pour vinegar on us it

Bellarmine made more use of traditions then of the Scripture so the Papists plainly shew that they set more by them then they do by the written Word of God whilest they plead more earnestly for them and are more sedulous and copious in this controversie then in most do most rigorously presse them and more severely punish the neglect and transgression of them then of the expresse commands of God in Scripture as the profaning as they call it one of their Traditionary Saints dayes much more heavily then of the Lords own Day and a Priests marrying then the committing of fornication or adultery in this imitating not the true Israelites indeed but the degenerate Jews who made the word of God of none effect through their Traditions But Mat. 15. 3. ● those who have been savingly taught as the truth is in Jesus abhor such blasphemies and by all their sweet words cannot be brought to relish their Traditions which as Irenaeus and other of the Ancients plainly shew have been all along the subterfuge of Hereticks and of which for many of them it is uncertain from whom in particular they first sprang and for all of them it is most certain that coming from men at best they are but fallible and that in continuance of time they may be much altered from what they were at first nor can Bellarmines four preservatives be able so to keep them in pickle as to prevent it And therefore although the Truth of God was delivered from hand to hand before Moses first writ the Law and that Christ delivered to his Apostles and they to others the Doctrine of the Gospel before the signing of the Canon of the New Testament which we grant and although the Apostle 2 Thes 2. 15. a place which the Papists much triumph in commandeth his Thessalonians to stand fast and to hold the Traditions which they had been taught whether by word or his Epistle yet for all that they must give us leave to hold fast to the Scripture till they shall be able fully and clearly to prove 1. That there is the same use and need of Traditions now that the Canon of the Scripture is perfected as there was before 2. That there are now as immediate and infallible inspirations and manifestations of Gods will as there was to the faithfull before the writing of the Old Testament and to the Apostles before the writing of the New viz. Infallibly to direct about these Traditions and to correct in case there should be any failure or corruption Such extraordinary Manifestations we for our parts do not pretend to and that we cannot think that they are made to the Romish Antichrist it is not from want of charity but of ground of faith to believe it and indeed from sense and evident experience of the contrary 3. That for the substantials of faith and life for of eternall circumstantials I now speak not there be any such Divine or Apostolicall Traditions which the Apostles vivâ voce preached and delivered from hand to hand which were not for substance written in the Old Testament before Acts 26. 22. or not in the New Testament afterwards Many indeed of their Traditions which they obtrude are not as holding forth not Apostolical divine Truth but partly such errors and superstitions and partly such ridiculous fooleries as are not fit to be much lesse in the sacred writings much lesse in the sacred Writ But for what ever is necessary to be known or practised in order to salvation we must believe Irenaeus saying Quod tunc praeconiaverunt postea per Dei voluntatem in Scripturis nobis tradiderunt till Lib. 3. cap. 1. they be able to prove the contrary and mean while we are confident that this expression of Irenaeus in Scripturis nobis tradiderunt and yet more evidently that place to the Thessalonians which they so much urge where they are exhorted to hold the Traditions which they had been taught whether by word or Epistles fully evinceth that what is written in Scripture may be and is there called Tradition Such traditions and so written we allow to be within the compasse of this Form of sound Words but not first Humane unwritten or Popish forged Traditions Nor 2dly The Enthusiasts feigned and Divine Revelations Feigned Revelations These the Papists decry as loud as we Non enim novis revelationibus Deverbo Dei non scripto cap. 9. nunc regitur Ecclesia saith Bellarmine though by their favour they cannot so easily wash their hands of them whilest according to their Doctrine the last resolution of matters of faith is to be made into the determination of the Pope and that as infallibly directed by Divine Revelation as his Sycophants would flatter him So that thereby he is made the prime and greatest Enthusiast An artifice which seducers in all ages have made use of to conciliate the more credit to their delusions by intituling them to Divine Revelation I do not here speak of Numae's Aegeria or Mahomets Dove or the practises of other Heathen Founders of Commonwealths who out of craft and policy to gain more reverence and obedience to their lawes and government have deluded their silly people into a belief of their being appointed by divine inspirations But even in the Church of God the Apostles in their times gave warning of such as pretended the Spirit 2 Thess 2. 2. As also charge and direction how to try them 1 Tim. 4. 1. 1 John 4. 1 2 3. 6. The Nicholaitans of old Swenckfield and the Familists of Germany in the former age and their spawn both in Old and New England in this age have been all for immediate Revelations with a supine nay a most scornfull neglect not onely of other studies and learning but even of the holy Scriptures also which to them is but a dead Letter a Covenant of works c. And before their new lights such shadows must fly away They are but History to their mystery and as the Papists in their way and Castellio in his so these in theirs make account that the Spirit revealeth to them higher and more hidden mysteries then the Scriptures teach or contain such indeed as are not onely besides and as they think above it but sometimes nay oftentimes quite contrary to it a most proud and dangerous delusion and therfore Austins watch-word Prolog ad Doctrinam Christianam in regard of such is Caveamus tales tentationes superbissimas periculosissimas the direct inlet of all corruption into the Church and confusion into the Commonwealth as other places have felt and the Lord grant that we who in this kind have already found so much may not yet feel much more Purest Primitive times have been defiled with them The darkest and blindest times have talked much of such visions In the times of in-breaking light and Reformation still a great noise of Revelation But for our better settling in the Truth know that Revelation we acknowledge and humbly blesse God

forth and grow as calves of the stall and Mal. 4. ● they are planted in the house of the Lord who flourish in the Courts Psal 92. 13 14. of our God and still bring forth fruit even in old age and are fat and flourishing As on the contrary it is but bad soile in which good plants are starved or cankered Is it likely to be wholesome diet which men otherwise well and healthfull do not thrive on But it is no other then heavens shine and showers that make the plants of righteousness grow and bud and flourish and bring forth fruit for I cannot in this respect assent to the Remonstrants dictates Ex fructibus aestimandi sunt homines non semper doctrina it 's a good tree our Saviour Mat. 7. 17. tells us which bringeth forth good fruit and the same may be said of good doctrin too and al though by the corruption of mens hearts good doctrine may not al wayes bring forth good fruit in their lives yet it 's bad doctrine which naturally bringeth forth what is bad and and abominable But wholsome food even the bread of life let us ever esteem that by which the man of God liveth and thriveth cheerfully doth and suffereth Gods will and constantly holdeth on in Gods way and in the strength of it with Elijah 1 King 19. 8. walketh 40. days and 40. nights through the wilderness of this world till he come to the mount of God In a word that is sound doctrine which a sound heart relisheth and thrives by But because man liveth not by bread only Matth. 4. 4. but by every word that cometh out of the mouth of God it is not sufficient that these sound words have mans approbation if not withall Gods institution that as they are acceptable words so also words of truth words of the wise Eccles 12. 10 11. but withall given by one Shepheard Which leads to the 3d. particular 3. Which thou hast heard of me in the Text viz. the Speaker by whom they were delivered in those words which thou hast heard of me Non à quocunque magistro as Lombard and Espencaeus paraphrase it not from every dogmatizing Master but from an Apostle of Christ infallibly directed by the Spirit of Christ Such truths as have been delivered to us by Christ himself the Prophets and Apostles immediately inspired by the Spirit of God and now recorded in the Scriptures of truth either expressed in them or plainly and directly by good and strong consequence drawn from them these are those words and formes of sound words which we are to hold fast and abide by as a light to our feet Psal 119. 105. 2 Pet. 1 19. the rule of our faith and life Gal. 6. 16. and therefore called Canonical the Foundation on which we are to build Ephes 2. 20. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that mould of doctrine into which we are to be cast Rom. 6. 17. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Form of knowledge and truth by which we are to be informed No other fallible Land-mark but the holy Scriptures Card and Compass and Pole-star which we are to steer our course by if we would not make shipwrack of faith and a good conscience These these onely are the words of this life Act. 5. 20. what ever therefore either they expressely affirm or is from them soundly and directly gathered and commended to us whether by whole Churches or particular Persons although they be not expressed wholly in Scripture words yet if according to the Analogy of faith for the further clearing of Scripture sense and the better discovering of errors and heresies as they arise we willingly accept and carefully hold fast But what ever Creeds Canons Confessions Constitutions Catechismes c. either of private men or of whole Churches yea of that Church which now nameth it self Catholick shall obtrude upon us any thing directly or by good consequence contrary to the Scripture in any thing yea or but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides what the Gal. 1. 9. 10. Scripture teacheth us in the parts and essentials of Gods worship or in any thing in doctrine or practise pretended as necessary to salvation eadem facilitate contemnitur Hieronym in Matth. qua probatur we stick not easily to reject it and being backed with the Apostles authority to pronounce him whether man or Angel Anathema who shall teach and impose it and in hoc sensu we particularly especially reject 1. All humane unwritten Traditions 2. All feigned Divine Revelations For humane unwritten Traditions Bellarmine indeed applieth Traditions De verbo Dei non scripto cap. 5. to them this Text and maketh them at least a part of that Depositum in the following verse nor can I deny but that Chrysostom upon the Text and other Greek Interpreters after their manner following him run their descant upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which thou hast heard as relating to what Paul had delivered to Timothy by word of mouth from which Canus loc com lib. 3. Corn. à Lapide Estius Alii in Textum Popish writers take a rise to cry up their unwritten Traditions which being the strongest stake in their rotten hedge they most highly cry up and most earnestly contend for In their Elogiums which they give them they are their Homericum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Antidote against all infections Lydius Lapis by which they will try all doctrines Sacrum Thesei filum safely to guide you in all Labyrinths and Meanders Gladius Goliath non est similis ei the sword of their Goliah Pope to offend and strike down all opposors Ajacis Clypeus to defend them and to ward off all blows from eheir enemies Nay Fidei fundamentum the very foundation of their Popish faith and the onely foundation of it so far as Popish which if overturned their Babel cometh down and take but away what partly we hold with them agreeable to Scripture and what they maintain only by Tradition and what is besides left of Popery would be a poor thin nothing and therefore here they fight tanquam pro aris focis or if you will we may leave out the tanquam Elabor andum est ut hic locus quàm diligentissimè Loc. com lib. 3. cap 6 ad fiuem explicaretur muniretur saith Canus and good reason when he had before cap. 3. said Traditiones majorem vim habere ad Haereticos refellendos quàm Scripturas good reason that they should so earnestly fight for Traditions because by them they can better confute us whom they call Hereticks then by Scriptures We kindly thank him for this fair acknowledgement they are not so much the Scriptures as their Traditions which they must knock us poor Hereticks down with By which they rather appear to be the Hereticks for of such Tertullian of old said Lib. de Resur carni nec stare se posse si de solis