Selected quad for the lemma: tradition_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
tradition_n	baptism_n	church_n	infant_n	1,849	5	8.8630	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08329	The pseudo-scripturist. Or A treatise wherein is proued, that the wrytten Word of God (though most sacred, reuerend, and diuine) is not the sole iudge of controuersies, in fayth and religion Agaynst the prime sectaries of these tymes, who contend to maintayne the contrary. Written by N.S. Priest, and Doctour of Diuinity. Deuided into two parts. And dedicated to the right honorable, and reuerned iudges of England, and the other graue sages of the law.	S. N. (Sylvester Norris), 1572-1630.	1623 (1623)	STC 18660; ESTC S120360	119,132	166

thence runneth headlong into certaine deuiations by-wayes of most foul● errours 8. This answere salueth not the doubt for once grāting a true Iudge it followeth that this Iudge though depending of God is to haue authority in compounding of Controuersies absolutely infallible And the reason hereof is this for if his authority were not infallible then might it be inferred an absurditity little sorting to the sweet prouidence of God that the whole Church by force of such a delegated authority to it by God himselfe might be led into a generall errour since euen moral Philosophy and the light of reason assure vs that granting a Magistrate who may erre to haue publike authority in his censures and decrees then are the subiectes or inferiour persons who are interressed in the sayd definitions bound to imbrace those errours Which if they were not obliged to doe then should it follow that the Magistrates state were no better in defining then the subiects since they were not bound to stand to the cēsure of their Iudge but only when they did know his sentence to be euidently most true and consequently it might be likewise inferred that the Magistrate hath no power at all in defining and yet all Philosophy instructeth vs that euen in a point doubtfull where it is not euident the opinion of the Iudge to be clearly false the persons acknowledging obedience to the Iudge are in regard of the former reasōs obliged to follow his doubtfull definition though perhaps erroneous 9. To the former reason may be adioyned this following as is also afore touched That euen the light of reason teacheth vs that euery Iudge in any Court of Cōtrouersies ought to be such as all contēding parties without exception may for the appeasing of their debates haue easy accesse vnto him Which accesse is found to be in the Church but not in the Scripture from which it vnauoydably followeth that the Scripture cannot be this iudge whereunto ech mā is to repaire but that the church may be and is the sayd Iudge That euery man at his pleasure may come to the Church for resolutiō of doubts we see it is euident by the practise of all ages 10. But on the contrary part euery man that maintaineth different points of fayth hath not this freedome of comming to the Scripture for decision of his doubts for first there are diuers Christians who cannot as much as read the Scripture much lesse vnderstand it how can such men then expect to haue their Controuersies touching religion to be de●ermined by the wrytten word alone And as touching those others who can read yet is their cause little bettred therby seing many by their reading of the Scripture do strangely detort the true sense therof Yea we may obserue that diuers Nouellistes of different religions who are dayly cōuersant in the Scriptures endeauour euen from the self same passages of it by their false constructions to fortify their repugnant Doctrines And thus though the voyce of the holy Ghost in the wrytten word and the leter there read be but one yet through ech mans selfelike expositions it seemeth to speake as euery man would haue it by this meanes making the Scripture to be like vnto the tongue of S. Peter other the Apostles which being but one was notwithstanding heard in euery mans seuerall language 11. Another argument for the conuincing of this supposed Iudge may be drawne from the Doctrine of Traditions which haue euer bene maintayned by the auncient Fathers and the primitiue Church Which Doctrine if it be true then may we most consequently deduce from thence that the Scripture is not to iudge all questions of Fayth since the Doctrine of vnwrytten Traditions teacheth vs that all the articles and points of Christian Religion haue not their expresse proofe out of the Scriptures but that some of them are belieued only by force of Tradition and of the continued and vn-interrupted practise of Gods Church To enter into any exact proofe of this point of Traditions is improper to this place and would require a reasonable large Treatise alone and therfore I remit the Reader to such Catholike wryters (g) Hofi●e in 4. l. aduers Prolegomena Brentij Peresius initio operis sui do Traditionib Roffensis Canisius Bellarmin besides many others as haue most learnedly handled this subiect Only I wil here set downe and consequently proue the sayd Doctrine à posteriori certayne pointes of Christian Fayth which haue no cleare and conuincing proofes out of Scriptures and yet are belieued no lesse by the Protestāts themselues then by vs Catholikes 12. And first against the Anabaptistes both the Catholikes Lutheranes and Caluinistes do belieue that the baptisme of Infantes is lawfull and that they are not to be rebaptized after they come to ripenes of age which point as D. Field acknowledgeth terming it a Traditiō cā neuer be sufficiently and clearly proued by the Scriptures alone without the testimony of the practise of the church and force of Tradition as appeareth by the testimonies of the auncient Fathers for we find that Origen thus speaketh hereof in c. 6. epist ad Rom. Ecclesia ab Apostolis traditionem accepit etiam paruulis baptismum dare In like sort Austin l. 10. de Genesi ad literam c. 23. Consuetudo matris Ecclesiae in baptizandis paruulis nequaquam spernenda nec omnino credenda est nisi Apostolica esset Traditio 13. D. Bancroft teacheth that Confirmation is an Apostolicall Tradition as appeareth in his conference before the King All we do belieue that our blessed Lady dyed a Virgin do account Heluidius an Heretike for houlding the contrary and yet no text of Scripture doth cōfirme it to vs but rather through misconstruction may seeme to insinuate the contrary in regard of those words Non cognouit virum donec peperit filium suum 14. D. Whitguift (h) In his defense pag. 539. acknowledgeth that now during the tyme of the new Testament we are to celebrate Easter vpon Sunday contrary to the custome of the Iewes a point of such moment euen in the primitiue Church that the maintainers of the cōtrary were then reputed for Heretikes and styled (i) Epiph. haeres 50. Aug. haeres 29. Tertul. de praescript Quartadecimani And yet for this change of obseruing Easterday we haue no warrant from the holy Scriptures but may say with Tertullian (k) De corona militis quod non prohibetur vltrò permissum est D. Couel in his booke of examination teacheth the word Archbishop to be a Tradition M. Hooker in his Eccles polic sect 7. p. 118. in generall defendeth the Doctrine of Traditions and answereth diuers testimonies out of the Fathers alledged by Carthwright and others 15. Againe both Catholikes and Protestantes doe belieue that there are certaine diuine wrytinges which are the true and vndoubted word of God and first penned by the holy Prophets Apostles and Euangelistes Yet we cannot conuincingly and demonstratiuely proue so