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
A65268	A sermon touching schisme, lately preached at St. Maries in Cambridge by R. I. Watson ...	Watson, Richard, 1612-1685.	1642 (1642)	Wing W1095; ESTC R22989	20,193	38

the Fables of the Poets are sick or well both at a time There is a double cause of their distemper Rebellion in the one and Schisme in the other which two too often engender and endeavour to beget some strange monster the seed of which must needs be the subversion of Monarchicall government in the State Episcopall in the Church The later of the two which is Schisme in the Church is chiefly aym'd at in this place by S. Paul the prevention of that the duty in the text Endeavouring to keep the unity of the Spirit in the bond of peace There shall be some resemblance between my manner of handling these words and the thing it self implied in the same And therefore of them I will make no ominous division which intend a happy and successefull union Nor will I deal much with them by themselves but wind them into my discourse on the former in the second verse Wherein I shall follow Aquinas his method who out of the connexion they have both together hath well observed foure vices which concurre to the production of Schisme and foure opposite vertues whereby it is easily crushed in the wombe and becomes abortive The first is Pride and to that is oppos'd Humilitie {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with all humblenesse of mind The second Anger and to that is opposed Meeknesse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with meeknesse The third Impatience to that Patience {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with long-suffering The fourth and last is Inordinate zeal the opposite vertue to which is not expressed but implied as he thinketh in the subsequent words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} supporting one another through love Of all these in their order First of Pride What S. Hierome said of Hereticks is very true of Schismaticks Matrem habent iniquitatis suae superbiam dum semper altiorase scire jactitant in Ecclesiae contumeliam debacchantur They have Pride the mother of their iniquity while they alwayes boast of their transcendent knowledge and rage to the contumelie and reproch of the Church Which made Irenaeus joyn them together Scindentes clatos sibi placentes Schismaticks proud and self-pleasing men These are they whose private opinions must stand in equipage with the determinations of Generall Councels the unanimous consent of Primitive Traditions nay the Scripture it self must strike sail to their judgements and admit of none but their vain glosses and absurd interpretations This for the Doctrine As for Discipline since they cannot by their double diligence find our Mother the Church so strait laced as to be restrained to either precept or president I mean not in her Episcopall Government which being established as we suppose by Divine right the whole Army of their Presbyteriall arguments will scarce be ever able to move much lesse to evert but in prescribing ceremonies things indifferent in themselves and wholly left to her pious judgement in a legall Synod to alter increase or diminish according as the different circumstances incident to her state and condition may dictate convenient they feign to themselves a peculiar familiarity with God as Numa did with his goddesse Egeria and think the Church is bound to believe them and out of a reverend esteem thereof confine her practice to their prescriptions not one of which but they all hugge as close as ere Ixion did his Juno in the Fable being none of the true Juno indeed no goddesse descended from heaven but a mere cloud of their depraved fancie and proud conceit I have read of Socrates That when the Oracle of Apollo had pronounc'd him the wisest of men though his reverence was such to his god that he would not plainly give him the lye yet was his modestie likewise such and mean conceit of his own worth that he would not take it in terminis to himself and therefore indifferently to preserve both he gave this reason of Apollo's Oracle Quòd hoc esset una omnis sapientia non arbitrari se scire quod nesciat Because this was the onely wisdome and to this he could lay a most just claim not to suppose he knew that whereof he was ignorant I wish these men were of Socrates his mind or if not of his because an Heathen of devout Anselm's whose speech it was Quanto ampliùs quis superbiâ involvitur tanto lucem veritatis minùs intuetur The more a man is involv'd in pride and self-conceit the lesse he beholdeth the light of truth Or if not of his because a Bishop at least of our blessed Apostle S. Paul's 1. Cor. 8. If any man think that he knoweth any thing he knoweth nothing yet as he ought to know Surely then they would humble themselves and become obedient laying the same ground to theirs as S. Basil did to the obedience of his cloyster man A perswasion of a possibility to learn from their Superiour {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the knowledge of piety and sanctity {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not asking the reason but performing the duty of the command For as Origen saith of the Ecclesiasticall observations of his time Some such there are as must necessarily be practised by all though the reason of their injunction be not clear to all He instanceth in two Kneeling and turning to the East in prayer Nam quòd genua flectimus orantes c. For why we bend our knees in prayer and turn from all corners of heaven to the East non facilè cuiquam puto ratione compertum I think not any one can easily render a reason though for the later S. Basil was of another mind taking one out of Scripture which recordeth that Paradise was planted in the East and that we by that posture signifie we have respect to return to our old countrey Yet if they cannot be so satisfied but a reason they must have they should require it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is decently and with due reverence I make no question but they would have their answer But if they will take no rationall answer the Church is then enforced to put them as hard a scruple in their own practice and may justly silence them in our Saviours words to the too too inquisitive Scribes and Elders Mark 11. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} I tell you not by what authority I do these things Lastly therefore to conclude with the Father they should not onely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} be asking the question and hearing what may be answered to the same but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} too be instructed thereby and for the future satisfied Which rule if it were duly practised by all our homebred schismatical Sectaries I make no question but their irrationall prejudice against the present Discipline would soon be removed the desired union of the