Selected quad for the lemma: tradition_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
tradition_n	church_n	find_v	scripture_n	3,607	5	6.0436	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14979	The repaire of honour, falsely impeached by Featlye a minister Wherein (by occasion) the apostles disciple S. Ignatius Bishop & martyr, his religion, against Protestantisme, is layd open. By Ed. Weston Doctour of Theology: in a letter, by him written vnto two fathers of the Society of Iesvs, in England.	Weston, Edward, 1566-1635.	1624 (1624)	STC 25289; ESTC S101852	8,994	34

accordingly as you demanded of him I charge him with the assertion of two most notorious lyes made to iustifie his cause The former consisteth in this that hee rehearseth you to haue beene doubtfull positiuely to affirme Whether our Sauiour Christ and his Apostles were Authours of Protestācy or no and there vpon to haue refused to make a demurre with him about their writings for the tryall The falsity of which report is most euidēt For how can a Catholicke bee vnsetled for such a resolution Hee then might haue perceaued the cause if hee had beene syncere why you would hee should passe from Christ his Apostles downeward to ensuing Pastours and Doctors in the Church that hee being not interrupted might haue leaue more freely to spin out the threed of his rehearfall concerning the anciēt Professors of his Religion Neither according to prudence and the state of the Question ought you to haue made stay about the writings of the new Testament First for that all Heretickes which euer haue beene haue challenged those sacred Records in approuance of their Hereticall doctrines Then for that if you had made stay about them your principall intent had beene frustrated so the Aduersary should haue beene imployed in such sort about inter pretations of the new Testament and discussion of seuerall controuersies therein expressed that he should neuer haue had leasure for the declarance of the ensuing visible professiō of his Religiō for times following those of the Apostles And so with a lye and a Calummation hath hee flatly iniured you in this point The second notorious lye of his cōsisteth in this that hee produceth S. Ignatius Bishop of Antioch and Martyr in Rome for a Protestant or a Puritane which lye is so shamefull a thing in the view of all learned mē that Featlye although assisted with the writings of a Geneuian Scottishman yet hee shall neuer be able to make any colour to hide or excuse the impudent falsity therof Wherefore he is to vnderstand from mee that as I herein giue him the Lye so the same is to lye heauily disgraciously vpon him vntill hee proue these seueralties of doctrine First that S. Ignatius with Protestants or Puritans taught that one not called consecrated by the Pastors of the Present Church or preaching cotrary doctrine vnto theirs may bee a competent Minister of the Word Sacraments Secondly that Kings or Queenes bee soueraigne in Ecclesiasticall affayres Thirdly that the Hierarchy of the Roman Church consisting of Bishops Priestes Deacons Subdeacons Exorcists Acolytes and others is not allowable Fourthly that all traditions not written concerning fayth or Religion are superstitious Fifthly That in the Church of God there is neyther Priesthood nor Sacrifice Sixtly that the holy Eucharist is nothing els but represetatiue bread drinke Seauenthly that wowed estate of Virginity in Religious persons is repugnant to the liberty of the Ghospell Eightly that prescribed fasts of Lent and fryday haue no obligation Ninthly that one Vertue is not more precious or meritorious in Gods sight then another Tenthly that Sinnes by Iustification are not abolished but onely not imputed although they remaine in the soule Eleuēthly that Saintes in their owne Persons or Reliques are not to bee worshipped Twelfthly that God is authour of Sin ordayning the same as effects of necessity in the will of mā Lastly that S. Ignatius held a different fayth from S. Policarp from S. Iustin Martyr from S. Irenaeus from S. Chrysostome from S. Augustine and S. Gregory the great But if in all these points wee may finde this renowned Bishop and Martyr within the cōpasse onely of a few Epistles wholly cōtrary to Protestantisme and conformable to the present doctrine and practize of the Catholick Romā Church especially considering that for his ancietry he might well haue seene S. Iohn Euangelist for his profession in worke writings as recordeth Eusebius lib. 5. hist ca. 36. to haue industriously recorded the Traditions of the Apostles it must ensue thereon that the authority of such a man in matter of Religion as it is in it selfe most graue waighty so also powerfull and irrefragable for vs against Protestants To examine then the aforesayd points of doctrine concerning Religion whether in fauour of Protestāts they be determined by S. Ignatius or no wee will begyn the tryall in order from the first S. Ignatius then epist ad Trallian when hee had made mention of Pastors who gouerne in the Church as of Bishops of Priests of Deacons thus concludeth Quligitur his non obedit Atheus impurus est Christum contemnit constitutionem eius imminuit VVhosoeuer doth not obey these he is an Atheist he is impure he contemneth Christ impaireth his ordinance By the Judgment then of S. Ignatius Luther and Caluin were Atheists they were contemners of Christ his Law in that whē they first begā they preached a doctrine wholly contrary to the doctrine of all the knowne Pastors in Christ his Church then liuing or gouerning in the same for fourteene hūdred yeares before Thē are all Protestants reprooued by S. Ignatius who teach that it is lawfull to preach a doctrine by the priuate spirit iudged conformable to the Scriptures although discordāt from all present Bishops Priestes or Deacons now therein or for the time past hauing borne rule in the same The second point importeth Supremacy in Churchly affayres of which thus S. Ignatius ep ad Magnes Philadel Principes obediunt Caesari milites Principibus Diaconi Presbyteris sacrorum praefectis Presbyteri Diaconi reliquus Clerus vnâ cum populo vniuerso militibus principibus Caesare ipsi Episcopo pareant Episcopus Christo Christus Patri Princes obey Caesar Souldiers the Princes Deacons Priests as Prefects ouer holy mysteries Priestes Deacons the whole Cleargie togeather with all the people as Souldiers Princes and Caesar are to obey the Bishop the Bishop is to obey Christ Christ his Father Then as S. Ignatius subiecteth the whole Laity to the Bishop so resolueth he the Supremacy in the Bishop only vnto Christ The third poynt implieth the Order or Hierarchy of the Church in her Pastors and sacred officers and is by S. Ignatius ep ad Magnes Antiochen described where hee maketh mention of Bishops of Deacons Subdeacons of Readers of Ostiarij of Exorcists And is this face of a Church then in her Apostolicall prime conformable to the present Protestants Churches in their pretended reformation of England of Scotland of Holland of France of Geneua The fourth point touching Traditions appertayning to Fayth Religion is thus discussed by S. Ignatius Ep ad Magnefianos Audiui quosdam dicentes Nisi Euangelium inuenero in archiuis non credo Talibus ego dico quod Iesus mihi pro archiuis est I have heard some say vnles I find the Ghospell in place of Records I will not beleeue To such I say that Iesus to me is in place of all such places of Records Where

hee sayth that our Sauiour Christ hath taught his Church not onely the Written word of the Ghospell but also by traditiō of himselfe and of his Apostles Wherevpon Eusebius testifieth that S. Ignatius did much labour to lay downe the Traditions of the Apostles lib. 3. Hist Cap. 30. How then do Protestants agree with S. Ignatius reuoking all matters of fayth to the written Letter of the Scriptures expounded by themselues in seuerall The fifth poynt appertayneth to Priesthood and Sacrifice Saint Ignatius maketh oftentimes mention of Priesthood in the Euangelicall Law Ep. ad Trallian ad Magnesian but the Protestants disclaime frō Priesthood as they doe from Sacrifice A ridiculous thing to say that to preach to giue memorials of Christ to baptize is to exercise the office of a Priest in that Priesthood importeth an office to sacrifice Whervpō many learned Protestants affirme that in the new lawe no Priesthood is to bee found Likewise the same S. Ignatius maketh mention of Altars Epist ad Magnesian Omnes velut vnus quispiam ad templum Dei concurrite velut ad vnum Altare All you as one person go togeather to the temple of God as to one Altar But this word Altar hath a relation to a Sacrifice whereas bread and wine with Protestants respect a Communion Table not an Altar What needeth an Altar for one taking bread to think with himself that as bread nourisheth the body so doth Christ the soule Wherevpon if Turks were Protestants they were to eate and drinke their cōmunion vpō Carpets spread vpon the ground or pauement not at any resemblance of an Altar If they say that the Table according to our Sauiours institution be of a diuine Institution they are to vnderstand that the Table did principally respect the Supper and Paschall Lambe not the holy Eucharist to which belonged an Altar not a Table Priesthood then and Altars mentioned by S. Ignatius ouerthrowe Protestancy The sixt poynt concerneth the holy Sacrament of the Altar of which S. Ignatius ep ad Romanos thus speaketh Panem Dei volo panem caelestem quae est caro Christifilij Dei Ep. ad Smirnens cited by Theodoret dial 3. Eucharistiam oblationes non admittunt quod non confiteantur Eucharistiam esse carnem Saluatoris nostri Iesu Christi I desire the bread of God that heauenly bread which is the flesh of Christ the Sonne of God They allow not oblations for that they will not confesse the Eucharist to bee the flesh of our Sauiour Iesus Christ Wherein if hee had deemed that onely bread was to bee found as Protestants do he had not fliled it the flesh of Christ neither should he haue had any iust reason to rebuke those Heretiks in such tearmes as hee doth The seauenth point appertayneth vnto religious Viginity of which thus hee writeth Ep. ad Philadel Vxores Maritis subditae sint in timore Dei Virgines Christo in puritate non abhominantes nuptias sed id quod Praestantius est amplectentes Let wiues be subiect to their Husbands in the feare of God Virgins to Christ in purity not detesting marriage but imbracing that which is more excellēt First then against Protestants haue we by the Record of S. Ignatius practice of vowed Virginity in regard whereof the same S. Ignatius Ep. ad Smirnens saluteth Virgins that liue in perpetuall virginity which estate of perpetual virginity for that it implyed a vow therefore vnto it hee requireth Jurisdiction of the Bishop Siidipsum statuatur sine Episcopo corruptum est If this purpose of perpetuall virginity bee decreed without the Bishoppe it is voide The cause was for that the Bishop was to consecrate their virginity vnto almighty God Wherevpō Epist ad Antioch thus hee speaketh Virgines agnoscant cui seipsas consecrarunt Let virgins know to whom they have consecrated themselues The other thing of remarke is that the estate of vowed virginity is better then that of marriage quod praestantius est amplectentes Virgins making choice of that which is more excellent Are these documents sutable to the Protestants Theologie or rather Carnalitie The eight point toucheth the decreed Discipline of the Church concerning fasting vpon certaine dayes of which S. Ignatius maketh mention Epist ad Philip. namely of the fast of Lent of Wednesday and Fryday Is this also I pray you conformable to the doctrine and practice of Protestants who refuse to bee tyed by any such obligation yea who seeke in those seasons meanes of secret eating and of barrocadoes to auoyd the penalty of such prescribed fasts especially of Lent The ninth point comprizeth the Catholick doctrine of VVorth or Merit in good workes and also in those particulerly as are tearmed by vs Counsailes not commaunded in the Scriptures hauing in them a peculiar valew in the judgment of Almighty God To which purpose intreating of perpetuall and vowed virginity S. Ignatius auoucheth Epist ad Philadelp that virgins made acceptance of that kind of life which is better then the estate of marriage Quod praestantius est amplectentes Imbracing that which is better Ep. ad Heronem hee vseth these words Virgines serua ut praetiosa Christi monilia Guarde well the uirgins as the pretious iewells of Christ Againe Ep. ad Tarsen Eas que in virginitate degunt in praetio habete veluti Christi Sacerdotes viduas in pudicitia permanentes vt altare Dei Make you great reckoning of such women as liue in virginity as it were the Priestes of Christ also of widdowes persisting in modesty as the Altars of God Accordingly Cypr. ep ad Virgin calleth vowed Virgins The flowers of the Christian flocke Is not all this wholly contrary to Protestants who make all workes of vertue equall all indifferently through the corruption of Nature mortall sinnes and worthy of eternall damnation To which foule doctrine they adde two blasphemies one that the holy Ghost by his Grace stirreth vppe these workes in men the other that God in heauen is to giue them a reward The tenth point respecteth the nature effect of Iustificatio which is to abolish our cleane the spots of sinnes before found in the Soule Of which S. Ignatius Ep. ad Rom. thus writeth Per dentes bestiarum molar vt panis mundus Dei inueniar I shall be grinded by the teeth of the Lyons to the end I bee found pure breade of almighty God By which words he meāt that Charity in Martyrdome should purifie him from all staines of Sinne present him as most white breade acceptable vnto the diuine eyes of Almighty God consequently as an obiect passing gratious and amiable vnto his will and affection With which doctrine Protestants are at defiance determining that Justification taketh not away Sinnes in the Soule but only excuseth them that although remayning for Christ his sake they bee not imputed The Eleuenth pointe belongeth to Honour by vs to be performed to Saintes aboute which custome of piety we may vnderstād the doctrine of S. Ignatius by