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
A73451	Bels trial examined that is a refutation of his late treatise, intituled. The triall of the nevve religion By B.C. student in diuinitie. VVherein his many & grosse vntruthes, with diuers contradictions are discouered: together with an examination of the principal partes of that vaine pamphlet: and the antiquitie & veritie of sundry Catholike articles, which he calleth rotten ragges of the newe religion, are defended against the newe ragmaster of rascal. In the preface likewise, a short viewe of one Thomas Rogers vntruthes is sett downe, taken out of his booke called. The faith doctrine and religion, professed and protected in the realme of England, &c. with a short memorandum for T.V. otherwise called Th. Vdal.	Woodward, Philip, ca. 1557-1610.	1608 (1608)	STC 25972.2; ESTC S125583	118,782	210

should seeme by his writinge that he litle careth what passeth from his penne so it be walking against the Pope and Popish doctrine Bels VI. Chapter Of Popish Auricular confession THE XXIIII VNTRVTH SCotus sayth Bell affirmeth resolutely that Popishe auricular confession is not grounded on the holy scripture but only instituted and commaunded by the Churche of Rome The minister resolutely slaundereth Scotus Where doth that learned man teach any such doctrine Viewe his margent and nothinge is there found Bell is old ipse he the man that had rather be credited vpon his empty worde then to haue the matter com to the trial of his quotation It helpeth him not to say that he hath noted the place in his Suruay both because many haue not that booke neither doth he here in this particular place of Scotus referr him to that booke and beside what reason can he giue not to quote the place also here But to wincke at this malitious cunninge of his how doth he proue him guilty of this assertion in his Suruay I will first sett downe the doctrine of Scotus and then examin what Bell bringeth for by this meanes the goode reader shal be the better inabled to iudge of the whole matter That learned man disputinge of the necessity of confession to be made to a Priest not mentioning the word auricular whatsoeuer Bell sayeth In 4. dist 17. quast 1. enquireth by what lawe a man is bound to confession and determineth first in generall that the precept must growe from one of these lawes either from the lawe of nature or the lawe positiue of God or the lawe of Churche and descending to particulars he resolueth first that we are not bound by the lawe of nature nextly he disputeth whether it groweth from the precept of the Churche and not liking that opinion he proceedeth to the next member and sayth Breuiter c. To be short it seemeth more reasonable to hould the second member that confession falleth vnder the positiue precept of God But then we must consider sayth Scotus whether it be found explicitely or in expresse tearmes in the Gospell immediatly from Christ because it is manifest quoth he that it is not in the old lawe or whether it be from him expressely in some of the Apostles doctrine or if neither so nor so whether then it was giuen of Christ by word only and published to the Church by the Apostles And hauing made this triple diuision how confefsion might com by the precept of God that is either first commaunded by him in the Ghospell or els secondly to be found in some of the Apostle writings or lastly instituted of Christ by word of mouth only And hauing disputed of the first two membres with dislike-of the second saying It appeareth therefore that it is not of the lawe of God published by Apostolicall scripture Wherevpon he concludeth thus Vel igitur tenendum est c. Therefore we must either hould the first member to witt that it cometh from the lawe of God published by the Gospell c. or if that be not sufficient we must say the third that it is of the positiue lawe of God published by Christ to the Apostles but published by the Apostles vnto the Church without all scripture as the Church houldeth many other things published in word only by the Apostles without scripture c. How saiest thow gentle reader hath Bellbelyed Scotus or no affirminge him to teach that Popishe auricular confession is not grounded on the holy scripture but only instituted and commaunded by the Church of Rome When as he maintaineth plainly that it is de iure diuino of the lawe of God instituted of Christ himself in the Gospell or by word of mouth deliuered to the Apostles and by them to the Church yea and bringeth good reasons which before I omitted to shewe that it was not instituted by the Church as for that the Church would not haue gone about to impose so hard a precept vpon all Christians vnlesse it had been the commaundement of God as also for that it is not found where this precept is imposed by the Church but that before it holy men did thinke that this precept of consession did binde For if they alleadg quoth Extra de Penitēt remissionibus he that chapter out of the Canon lawe Euery one of either sex c. it is euident that the constitution was made by Innocentius the third in the Councell of Laterane but S. Augustin was before that time more then eight hundred yeares who affirmed confession to be necessary as appeareth in his booke of true and false penance and certaine authorityes of his are putt here in the text and certaine in That is of the Master of the Sentences upō whom Scotus doth comment the Canon lawe And not only Scotus his owne wordes nowe cited doe discharge him from the ministers false imputatiō but also the minister himself in his Suruay where he intreateth of this point wholie freeth him for hauing cited Scotus his words to proue that confession to the Priest was not found in the lawe of God extant in any of the Apostles Epistles as before hath been touched he procedeth forward and saith Thus writeth their subtile schoole doctor Scotus Suruey pag. 502. who not able to establishe auricular cōfesiion in the fcriptures flieth to their last refuge to witt to vnwritten traditiōs for in the ende of all he addeth these wordes It appeareth therfore that it is not of the lawe of God published by Apostolicall scripture Therfore we must either houlde the first member to witt that it commeth from the lawe of God published by the Gospell or yf that be not sufficient we must say the thirde to witt that it is of the positiue lawe of God published by Christ to his Apostles but published by the Apostles vnto the Church without all scripture Out of which wordes of Scotus though recited by Bell in latin only we learne that he doth not only giue himself the lye when he sayth in his Suruey that Scotus his opinion is that confession came vnto vs by tradition and affirmeth here the contrary saying that Scotus his opinion is that it was only instituted and commaunded by the Church of Rome but also by the grace of his iugling sincerity playeth two or three Three prety trickes of Bel. The first other pretty prankes in his Suruay The first is when he sayth Scotus flieth to vnwritten traditions and specifieth not wat tradition Scotus speaketh of for it is not of any tradition Ecclesiasticall or Apostolicall but of diuine tradition coming form the lawe of God and instituted of Christ himselfe by his owne mouth declared vnto the Apostles and by them to the church as before hath bene sayd The second is this Scotus quoth Bell not able to establishe auricular confession The secōd in the scriptures flieth to their last refuge to witt vnto vnwritten traditions for in the words

S. Augustin when no corruption had crept into the Churche but the Introite in the masse the Pax the Paschall torche instituted by those Popes in S. Augustinus tyme are rotten ragges and intreated in all scornfull manner though no other difference can be founde but only the ministers pleasure hauinge one doctrine and other principles to followe when he disputeth against vs and an other when he argueth against the See his Regimēt in the Preface Puritanes whom he calleth Cursed broodes vntimely hatched detested of God and irksome to the world God open the eies of good people to take heede howe they followe the ianglinge of such a Bell that can clincke what religion youe thinke and committe their soules to the direction of suche a mutable minister I omitte here howe before he would haue the Church straight after S. Iohns tyme to haue bene Bel cōtradicteth himselfe infected with errors because that serued him well against vs in that place here the Church was in S. Augustins tyme cleare from all corruption in doctrine which was three hundred yeares after because it standeth him here in great stead against the Puritanes for it were an infinite labour to pursue him in all his trickes quirckes corruptions contrarieties and absurdities himself saying that in one place which he vnsaith in an other prouinge that here which els where he disproueth sailing with that winde which bloweth and making his commoditie of that which may help the present necessity Such be the conditions of the reformed minister trusty Sir Thomas Bels XXVIII Chapter Of the Popish fast of fourtie daies commonly called lent THE LVI VNTRVTH Many mad gambols doth the minister fetch in this chapter and among others he will nedes proue that the lenton fast is hurtfull both to the soule and body and disputeth out of Hippocrates like a pretty pettisogger in Physike to shewe that it is hurtfull to our health This albeit I dot not doubt but it is a notorious vntruth yet because it is not my profession to argue of any such subiect I leaue him to the mercy of the Phisitians who I thinke vpon the feeling of his pulse are like ynough for the curing of such an extrauagant conceipt to condemne him to Hyppocrates bands omittinge this lett vs see what followeth The fast of the auncient Churche quoth he was free voluntary and not commanded by any lawe An vntruth for it was a tradition of the Apostles to fast in Lent ● so not free VVe saith S. Hierom in the whole yea● Epis. ad Marcellam Serm. 6. de Quadrages Sabbato post Dom. Quinquag de tempore serm 62. Synne not to fast in Lent 4. Instit cap. 12. § 20. Cētur 5. col 686. do faste one Lent according to the tradition of the Apostle S. Leo calleth it also the institution of the Apostle to faste fourty daies and S. Augustin thus exhorteth his auditors in the beginning of Lent beseech youe moste deerly beloued brethren that in this most conuenient and holy time exceptinge the Sundaies none presume to dine vnlesse haply such a one as sicknes doth no permitt to fast because to fast on other daies is a remedy or reward not to fast in Lent is sinne Iohn Caluin speaking of the Primatiue Church saith that the superstitiou● obseruation of Lent had preuailed euery where And the Lutherane Centurists reproue S. Augustin for speaking in commendation of the Lenton fast in the same place they write of him in this manner And verylie in the third chapter of his thirtith booke against Faustus the Manichee he doth expressely say that throughout the world Lent is kept in the Catholique Church euery where with great diligence Lastly was not Aerius scored vp by S. Epiphamis Heres 75. Heres 53. and S. Augustin for an heretique because he denyed the solemne and appointed fastes of the Church And yet decree the Apostles what they will about these Lent fasts let S. Augustin call it a synne not to fast in Lent Let Caluin and the Lutherans assure vs of the obseruation of Lent in the Primitiue Church To conclude let S. Augustin and Epiphanius condemne Aerius of heresy for maintaining freedom and liberty of fastinge yet will Bell defend that was free voluntary and not commanded by any lawe how truly I say no more but report me to that which hath bene said That which he bringeth concerning S. Spiridion his eating of fleshe in lent all circūstances considered hurteth not vs but maketh against himself for we deny not but that in some cases fleshe may be eaten without violation of that fast But that holy Spiridion did most strictly obserue it and that it was also the common custom of the Church is gathered out of the same story which doth condemne the licentiousnes of our fleshly Gospellers Bels XXIX Chapter Of the annulling of Popish wedlocke THE LVII VNTRVTH VVHatsoeuer saith Bell the Bishop of Rome houldeth and defineth that must euery Papist hould beleue and mayntaine as an article of his fayth Though generally all Catholiques do hould the Popes definitions to be infallible and the contrarie opinion to be erroneous yet is it not an article of fayth whatfolloweth what but that Bell hath abused the goode Reader with in vntruth See before pag. 84. 85. Bels XXX Chapter Of the Popes pretended superioritie ouer and aboue a generall Councell THE LVIII VNTRVTH BEll beginninge with false asseueration to tel vs of the late opinion of the Popes superiorit● ouer a generall Councell interlaceth also an other shamelesse vntruth against the Remists The Rhemists qhoth he that Iesuited broode tell vs plainely if will beleue them that there is no necessity of a generall ● prouinciall Councell saue only for the better contentation of the people Thus he chargeth them yet not nothing any particular place but I will helpe him it is in their annotations vpon the Acts where they write thus Yf againe it be demaunded what nede is there to expect Chap. 15. v. 27. the Councels determination if the Popes or See Apost dikes indgement be infallible and haue the assistance of God also as the Catholiques affirme we answeare that sor the catholike and peacable obedient children of the Church it is a comfort to haue such various meanes of determination triall and declaration of the truth and that it is necessary for thē recouery of heretiques and for the contentation of the weake who not alwaies giuing ouer to one mans determination yet will either yeld to the iudgement of all the learned men and Bishoppes of all nations or els remayne desperate and condemned before God and man for euer And as I said before this assistance of the holy Ghost promised to Peters See presupposeth humane meanes of searching out the truth which the Pope alwaies hath vsed and will and must vse in matters ●● great importance by calling Councels euen as here you see ●●eter and Paul themselues and all the Apostles though in●●●d with the holy Ghost yet

which no mention is made of any decree concerninge the keeping of Easter the matter then in question as shall appeare afterwarde when we come to answere that argument how could he then contemne that which was not extant See the scrupulous conscience of the minister because before he passed ouer the matter without the marke of his occupation he hath here made lewde restitution clapping three vntruthes together one in the necke of an other The first is now recited and to make it the more manifest I will adioyne what he writeth of this matter in his Motiues His wordes be these In like manner quoth he though with more modesty dissented Anicetus pag. 145. an other Bishoppe of Rome from S. Polycarpe Bishoppe of Smyrna where I desire the good reader to note his malicious dealinge his rooted hatred against those Popes whom he confesseth to haue bene blessed Martyrs Anicetus quoth he dissented from S. Polycarpe and why I beseech him doth he not rather say that S. Polycarpe dissented from Anicetus I trust he will not deny but that S. Anicetus had the better quarrell except he list to condemne the church of Englād and the whole Christian world that obserue Easter according to the custome of Rome Besides this is it not most certayne that S. Polycarp was far inferiour in dignitye to S. Anicetus when as so much is euident out of the premisses in which we haue heard how the Patriarche of Constantinople did emulate some prerogatiues of Rome and not any of Smyrna An other tricke of his rācour also sheweth it selfe when as the one is with him plaine Anicetus the other S. Polycarpe why I beseech him was not blessed Anicetus also a martyr as well as S. Polycarpe it can not be denyed and yet doth this minister out of his damnable deuotion to the sea of Rome entreate him in this disgratious manner But sufficient it is for my purpose that he confessethe dissention betwixt S. Anicetus and S. Polycarpe to haue bene with more modesty to witt then it was betwixt S. Victor and the Bishops of Asia which argueth playnely that no decree was made by S. Anicetus for then the dissention could not haue bene conteyned within the limitts of modesty yf Polycarpus had resisted his decree neyther could he haue bene in better case then the Bishopps of Asia were who withstood S. Victors decree and so the dissention had bene as immodest which seing Bell denyeth consequently he graunteth that he hath dealt falsy in accusing S. Polycarpe to haue contemned S. Anicetus decree when as he neuer published any such what soeuer Bell with lying lippes affirmeth to the contrary This is the first vntruth The next is where he saith S. Polycrates contemned the Bishoppe of Rome his decrees for where doth he find him enrold for a Saint not in the Romane martyrologe not in Eusebius or S. Hierom. no nor in the Centuries of Magdeburge where they talke of him He is a Saint only of Bels canonization because he resisted the Pope which title if it will procure any such grace the minister him selfe is like to proue a great and monsterous Saint for neuer I dare say did Polycrates carry him selfe so insolently and in such vnspeakable contumelious manner as Sir Thomas doth The third vntruth is that S. Ireneus contemned the Bishoppe of Rome his decrees and his supposed supremacie for what father so auncient as he writeth more clerely for his supremacye Speaking of the Romane church these be his words To this church by reason of the more potent principalitye it is necessary Lib. 3. cap. 3. that euery church should come that is those faythfull people which be euery where in which that tradition which came from the Apostles hath bene kept of them which be in all partes Thus he writeth in defence therof but that euer he oppugned the Popes decrees or contemned his supremacy is most falsly affirmed by Bell as shall appeare when we come to examin his second argument against the Popes Supremacy from whence he would seme to haue collected this but before I come to that pointe I must here admonish the good reader that whereas Bell desperatly affirmed that the Bishoppe of Romes superioritye was not hearde of till six hundred yeares after Christ the contrary hath not only bene proued sufficiently before out of other authorityes but also out of those testimonies which he bringeth as most clere against it to wittout of the Chalcedon and Nicene Councels and also out of S. Ireneus as in the premisses hath bene sayd and yet further occasion will be offered to verify the same truth out of some of those arguments also which come now to be examined such is his great grace in beating downe of Popery and writing against him selfe The rest of his chapter consisteth of eight arguments culled together to shew that the Popes supremacy began in the tyme of Phocas the Emperour in the yeare of Christ 607 which in particular I will discusse But before I must haue a litle crash with him about the title which is of the Popes superroiall power for the word superroiall I suppose slylye mocketh at that which venerable antiquity confesseth and him selfe must not denye To content my selfe with the testimony of S. Chrisostom who speaking not only of Bishops but inferiour clergye men instructeth them how to deale with secular potentates comming vnworthyly to the Sacraments in this manner Yf a duke quoth he yf a Consull yf he that weareth Hom. 83. in Math. the crowne cometh vnworthyly stoppe and hinder him thow hast greater power then he and the minister denyeth that the late Quene might preach the Gospell or administer the Sacraments c. which Motiuos pag. 80. functions not withstanding other of their clergye might execute whereof it ensueth that in these spirituall pointes their power was aboue that of the Quenes and so truly in a good sence may be called superroiall which so much his superscoffing grauitye semeth to deride and taunt Now to his arguments An answere to Bels arguments against the supreame spirituall iurisdiction of the Pope FIrst then quoth he S. Polycarpus would not yelde to Anicetus Bishoppe of Rome in the controuersy abou● Easter which for all that he would and must haue done yf the Bishoppe of Rome had had any true prerogatiue ouer him THE ANSWERE IT more argueth the Bishoppe of Rome his superiority that S. Polycarpus the scholler of the Apostles in his old yeeres vndertooke so longe a iorney to Rome to conferr with S. Anicetus then it proueth that he was not his superiour because S. Polycarpus retayned still his former opinion for why should he more haue trauailed to Rome then S. Anicetus haue gone to him to Smyrna being a man reuerent for his gray hayres and venerable for his acquaintance and conuersation with the Apostles had it not bene that he acknowledged superiority to Anicetus as being the successour of S. Peter But the reason why Polycarpus might