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	law_n	scripture_n	2,211	5	6.0049	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01107	The true dyffere[n]s betwen ye regall power and the ecclesiasticall power translated out of latyn by Henry lord Stafforde; De vera differentia regiae potestatis et ecclesiasticae. English.	Fox, Edward, 1496?-1538.; Stafford, Henry Stafford, Baron, 1501-1563.	1548 (1548)	STC 11220; ESTC S102496	87,647	232

moche meditacion to teche the people and teche them those thingis which be larned of god not of his awne mynde not by the vnderstondyng of man But by the wiche the holye gooste teachith also in the councell of Carthage the iiii Cons●●ist carthage iiii A bisshopp shulde onlye geue him self to studyeng prayer and preachynge of the worde of god And in Secular and wordli busines let them be obedient to princes potestates i Tim iii o beinge the Commaundementes of them And redye to all good workes So Paule dyd warne or councel Titus The thinges rehersed before do confirme the ecclesiastical power But it deniethe dominiō they geue aucthorite but noe Iurisdiccion To admonishe What pertayneth to Byspe to exhorte to comforte to desire to teche to preche to mynyster sacramentes charytablye to rebuke to blame or finde faute with To entreate for goddes sake to encrease and augment the hope and truste in god to feare sume by the terryble threteninges of Scriptures is the proper offyce of them that are in the stede or place of the apostles and also of them vnto whome it was sayde whose synnes Someuer ye Remytte shal be remytted c. And lawes ponysshementes Iudgementes restrayntes Sentences What longe to princes kinges and emperours and suche othere longe to Emperous kinges and other powers which enterpretacion of holi scrypture dothe most agre vnto the preachinge and techinge of chryst of the libertye of the gospel Or else if christe had mente thus that euen as in the olde testament Moyses Gal iii and the lawe were geuen vnto the people of the Iwes in stede of scole masters If decrees of bysshopes do bynde our conscience we be ī worse case thā the Iue● in the olde lawe so the Bysshop of Rome a mongest chrysten people shulde haue that office that he shulde make and put vnto the people lawes and Instruccions as they cal thē which shulde holde bynde mens consciences Then Christ had not permitted or chaunged seruytude or bondage with libertye but bondage with bondage in verye yll heuye condicion That is to wyte where as the Iwes did folowe the lawe commaundid by the mouthe of god and that a certen lawe we that be christen men shuld be commaundyd to be guyded by the lawes of menne beynge of dyuersytye of myndes And ofte tymes mutable whose lawes also be mo in numbre The lawes of Popes be innumerable ād intollerable than the capacite of man ●an other vnderstande or elles remember But that power to make and ordeyne lawes is added and adicte vnto that other power graunted by god of that which we speke before and the yoke of chryst whiche chryst hym selfe in the gospell doth cal so gentle and lyght Mathew xi the bysshoppes of rome haue moche more harde better intollerable thā was the bondage of the Iwes and therfore the fathers of the primytiue church when they had In / In the primitiue church that decres of coūseles were called canons or rules and not lawes uented honesti and holsome tradicions by the which the rude Ignorante and confyrme people might be ordred Thei did make differēce betwene theyr tradicions lawes with moderacion of theyr name lest that they shuld appere to take vpon him more then they thought they had by the graunte of god they dyd not name thē lawes or statutes but canons that is to saye rules or Instruccions as contayninge ordinaunces profitable vnto a chrysten lyfe as they supposed yet not vtterly necessarye for al haue not obserued thordinaunces made by thapostles The ordinances of the apostles were not all receued the lawes of bisshoppes be as the rules of Benet Frācis and suche But after the opinion of some men they be counted a mongest those which be not authorised and euen as the rules of Benete / Fraunces Dominicke and Augustine be receiued admitted of some and haue not the stryngthe of lawes But as we binde our selfes vnto them nor we receyue thē as lawes with necessite of obedyēce but as rules and informacions honestye and vertuose pleasant acceptable to god and we that like them do professe them ¶ That we goynge the same steppes and folowynge these good fathers as they folowed christ shuld leade our lyfe in the spiryte of humilitie with sobernes mekenes So our fathers did admitte the rules of the bisshops rome and theyr Informacions as longe as they semed vertuose and to set forward onely the glorye of christe and not al but some Ou●e fathers dyd not admit al the canons of the bisshoppes but some as they thought good and vertuose that is to saye as euery prouince as the rules or Canons contayne dyd folowe theyr owne myndes Nor they receiuyd thē as lawes and statutes but as thei pretende by theyr name that is to say as rules and Informacions For they were called euermore Rules or informacions Till bysshoppes that came after dyd adde and put vnto them the name or terme of lawes that they might therby vsurpe necessite of obedience and gett it by vse and custome by whyche wayes it was brought to passe that it is called the canon lawe If bysshopes haue aucthorite of god to make lawes bynde menes consienses all men are boūd to kepe them but the cōtrary is obserued For yf it be geuen to them by god to hym aucthoryte to make lawes whiche shulde bynde and onerate the conscience of men it shuld folowe with al that if they haue aucthorite by god to make lawes that other men are bound to obeye them whiche thinge if it were trewth no maner custome contrarye or repugnant to the canon lawe myght by reasons be diffended and yet the same canon lawes do consent and confesse that notwithstandynge suche customes contrary may consyste and stande Distin iiii cap statunnus for vereli Thelelphorus Archebysshope of the cytie of rome hath ordeyned that al clarkes shalde abstayne from flesshe Thelesohorus orde●ned the clargy to fast xl dayes before Ester vii wykes wholye before Ester But this decre as gratianus saythe because it is not approbate bi the custome and maners of people doth not condemne thē that do other wyse as gylty of offēce or trāgression wherbi it is manifest that the canon lawe byndethe no man of necessite that nowe the canō lawes as we cal thē haue not theyr streighneth and vertu by the auctoryte of Bysshoppes that be the makers thereof The Canons haue not ther authorite bi the makers but by the consent of the receuers Lawes req●●e obedience But by the people receyuinge them willīgly where as otherwise vertu and strength of the lawes is suche that it requyreth of other men necessite of obedience lest the Aucthorite to make Lawes shulde by contempte be had in derysyon or lytle regarde And so it is the beste and moost surest conclusion if we be not bounde in payne of

blīdnes that we see it not that dysease is very perylous whiche we fele not vnmiserable is our condicion that wher as god doth seuereli punnisshe vs we enterpretate it as gentle dealīg with vs and accepte this vngodly Tyrannicall power as a greate benifitte vndoubtedly all powere is of god as the apostle sayth and whosoeuer resisteth the power resistith the ordinaunce of god But it is a verye noysome error to put no dyfference betwixt power geuē of god and Tyranny permytted of god and that we bering fauour to our owne sīnes wil not acknowlege the very vengeaunce of god Rom xiii The differēce of the ecclesiastical regal power muste be sought by scrypture ¶ But at the laste it came to our remembraunce that the sure dissolucion of this ambiguite shulde be requyred sought out of the holy Scripture wherein euer at this day liueth breatheth that confortyng spirite that chryst dyd promyse to sende to his to teche them all veryte for other wyse if we shulde leaue to mennes traditions the matter hath ben diuersly demed ¶ For sondry men haue haue had sondry opiniōs vari opiniōes be potestate pont Roma The opinion of them that īterpretate scripture synce ●ele of the ecclesiastical power some as it semeth leauing to the syncere sence of scripture after the dyscrypcyon therof measurynge the foundacion of this power do dyffyne and limite the ecclesiasticall power only to be the ministracion of the worde of god and they affyrme the bysshop of Rome with other bisshoppes to be geuen instede of the apostles whiche shulde obserue goddes worde after the lymyttes of his cōmaundemente shoulde teach preach that that is taught in the scripture adding nothing thervnto ne takīg any thyng therof away as though the deuyne prouidence neded anye helpe of mannes industry wherbe he myght the better prouyde for the helth of man other so inlarge The opiniōs of the papists concernyng the power of the byshop of rome and extende the lymyttes of the Ecclesiasticall power that the appointe the endes therof hyme and his submyttyng to that power al holy prophane thynges heauēly and wordly as for the bysshope of rome thei make him not aministre of the worde and a seruaunte but the vicare of god They geue vnto hym autorite of Dominyon that he may do all thyng saufe that is not his pleasure to do that he may Iudge al men that none ought to Iudge hym that he hath domyniō ouer Emperoures and kings and infewe wordes that he hath p̄emynence ouer all men is more ouer aboue a general counsel som other make al christen men equal and that was spoken vnto the apostles with small dyscresion The opiniōs of them that make all men equall wyth smalle wysdō confyrmyd they applye to all Christen men Confounding al orders of christen people being cleane repugnant vnto the othere sorte and as the other without almeasure dyd attribute to the bysshoppes of Rome al power some graunte power geuen to bysshoppes but by mānes lawe some cōtende it to be geuen by God so these with no lyke faute seme to take al power awey Therbe some that graunte a power but not with stādyng they dissente in the cause the origine and where as the bysshop of rome wolde calenge hys premacye by the lawe of god they styfly affirme that it was ordeyned by the lawe of man Bysshopps that wer most vertuous take lest vpon thē ¶ The romaine bysshopps theyr selfes do not agre amonges them selues amonge whome as euerye on did exselle the other in hollines of lyuyng and religion so he dyd require and take vpon hym that lesse power and some agayn coud not refrayne ther hādes from almost holy thyngs nor forbere the scriptures of god wherof the authorite intendyth to procede apon Whyche altercacion of opynyons and conflicte of sentenses in themselues disagreinge do geue vs iuste and laufull occasion to serche out the origine of this so great so ample so myghty power that we maye clerely se whense it came how it did procede how large it was geuen how it was extendyd by vsurpacion what was graunted by god what was added and adiected bi the wyl pleasure of mā finaly what bysshops haue taken from pryncys kīgs what thei haue vsurped to them selues the certaintie of all whiche thynges must be taken out of the holye scrypture whyche ys mooste syncere and incorrupte testymonye and yf the sense of scrypture shall so plainly appere that no man can doubte therof ¶ That it shall not be dysconuenyente to confyrme the same with recyting the dedes and actes of other men wherfore we shall furste of all assaye to serche furth Diuiso operis The deuision of this worke īto iiii partes pondre howe the ecclesiasticall power as it is vsurped nowe adayes hath not hys authorite by the lawe of god Secundly in what facion thys power is extended by the law of god Thrydly howe moderatly good bysshoppes haue vsed this power fourthly howe far the power nowe called ecclesiasticall partayneth proprely vnto kinges and fo to go in hande with the thyng whyche we dyd propounde in the furst place ye shall furst vnderstande ● i et c translato de cōse what is comprehendyd vndere the ecclesyastycall power and it is vsurpyd now adayes the vnder the appellacion of this ecclesiastical power now a dayes is cōtayned authorite to make lawes statutes which may bind al christē men with authorite to compelle al men yea euen kinges and princys so that they shal make theyr answers in al maner causes yf any offence be pretendid the fyrst part Cap nouit de iudice before the bisshop of rome make ther plees in maters of trauerse before hym to depose prynces out of the admynystracyon theyr realmes to absolue subiectes of the othe of theyr obedyence set vppon other whome it shal please hym to excommunicate Cap ad oppostolice de sen reiudi libra vi to enterdicte to caste downe from aliue into hel or other whom it shal please him to sende vp in to heauen de sent ex per tot breffely to conclude to do al thīgs and more to and they go aboute to confyrme this power bi certen places of holye Scripture whyche textys we wyll examyn syncerly ¶ And in honest sorte and the chef place is math .xvi. The examinacion or the textys of scripture wherbi the papists chalēge this power of the fyrste texte math xvi Thou art peter and apon this stone I wyll edifye my churche and the gattes of hell shal not preuayle agaynste it of that whych texte if it were graunted that thys were the intelleccion therof that it shulde sygnify the churche to be buyldid apon peter thā shuld folowe as they sey manyfest probaciō of full powere whyche thynge for al that is not to