Selected quad for the lemma: tradition_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
tradition_n	faith_n	find_v	scripture_n	1,889	5	5.9425	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02637	A detection of sundrie foule errours, lies, sclaunders, corruptions, and other false dealinges, touching doctrine, and other matters vttered and practized by M.Iewel, in a booke lately by him set foorth entituled, a defence of the apologie. &c. By Thomas Harding doctor of diuinitie.	Harding, Thomas, 1516-1572.	1568 (1568)	STC 12763; ESTC S112480	542,777	903

signification whiche he wil appointe and not for that whiche aggreeth best with the right meaning of the Authours minde No doubte Fulgentius neuer meant to take the terme Fourme in suche a signification that shoulde exclude Christes bodily Presence from the blessed Sacrament in the doing whereof he should haue benne contrarie both to him selfe Termes that haue diuers significations are not to be taken at pleasure but according to the Tradition and to the Faith of the Catholique Churche at that time vniuersally confessed Looke in the Scriptures there shal you finde diuers Termes that haue many significations If Heretiques might haue the libertie that M. Iewel claimeth to appointe in euery place where any suche Terme is vsed what signification the same must haue they might easily ouerthrowe al the groundes of our Faithe The Article of the Resurrection of our fles●● were quite abolished 1. Cor. 15. bicause it is written Car● sangui● regnum Dei non possidebunt Fleshe and bloude shal not possesse the kingdome of God Rom. 8. Againe Qui in carne sunt Deo placere non possunt they who are in fleshe can not please God In these places and suche others if fleshe and bloude should be taken for the substance and not for the vicious motions and filthie actes that rise out of the fleshe no man should be saued no fleshe should be partaker of eternal life contrarie to holy Iobs Confession and beleefe Iob. 19. who said Et in carne mea videbo Deum And in myne owne Fleshe I shal see God Where Fleshe is taken for the Substance and not for the corruption of the Fleshe Psal 83. Cor meum caro mea exultauerunt in Deum viuum My harte and my fleshe reioised in the liuing God Verbum Caro factum est Ioan. 1. the worde was made fleshe Where Fleshe is taken for the Substance If then any Heretique would be so frowarde as arrogantly to stand in Defence that as Fleshe is taken in these later places for the substance euen so it must be taken in the former as M. Iewel plaieth for the signification of this terme Fourme Where were the Resurrection of our fleshe to life eternal Yea where were our Saluation Where were our Faithe 1. Cor. 15. Inanis esset fides vestra inanis praedicatio nostra Your faith were voide our preaching also were voide saith S. Paule Infinite suche places might be brought of Termes that haue many significations whose signification for euery place if M. Iewel had ful authoritie to appointe at his pleasure to serue best his owne turne our Faith woulde soone be quite ouerthrowen For very shame lette M. Iewel from henceforthe leaue dallying in matters of Faith by Equiuocation of Termes The Counterfeit personage he beareth should put him in minde of more sadnesse honestie and plainer dealing Be it that the Ladie Interpreter The Ladie Interpreter Pag. 89. whome you doo praise so muche be of suche learning vertue and grauitie yea hable to ouermatche your selfe also if you putte not on your saddest countenance yet shal you alwaie finde her giltie of vnwomanly Presumption either in translating that whiche she vnderstoode not or if she vnderstoode it in that she stepte a wrye for the nonce vsing one signification of the worde when the author meaneth the other In which case I might with more reason and right reprehend her not onely of Presumption but also of Malice in that she woulde deceiue the ignorant Reader then you might reprehende the lacke of manly Modestie in me in warning the Reader to take heede An impudent and filthy corruption and falsifying of the wordes of the Confutation VVil ye see hovv this man dissembleth a faulte Iewel Pag. 89. I vvil not here tel you M. Harding hovv lovvdely you haue demeaned your selfe tovvardes her vvhom it liketh you so often and so scornefully to cal the Lady Interpreter c. I beseeche you cal your vvordes againe to minde if you can vvithout blushing So roughly to handle so softe a creature This Phrase of speeche your very frendes haue mutche misliked and as it is in deede so in Plaine vvordes they cal it Ruffianrie a vertue although matche agreable vnto your profession yet vnmeete for a man either of learning or of sober vvisedome But this faulte emong many others as I haue said I vvil dissemble Harding M. Iewelles impudencie and Ruffianly corruption detected The .2 Chapt. You wil not here tel me you saie how lewdely I haue demeaned my selfe towardes my Lady A. B. what shal I cal her For the name of my Lady Interpreter liketh you not Yea God knoweth suche Charitie is suddeinly blowen vpon this man that if he knew any lewde faulte in me he woulde conceele it and spare my honestie I beseeche God so to keepe me by his grace from sinne and shame as I were sure by him bothe in bookes and pulpites to be proclaimed lewde and vnhonest if he knewe any lewde or vnhonest acte done by me And whereas you pretende you wil not tel me ye tel al and more then al. But tel on in Goddes name M. Iewel and saue your belly from bursting saie the worst ye can if you can saie any thing without a lye Marke Reader hovv this Ruffiārie is proued As for this Ruffianrie wherewith you charge me il be he thought of that il thinketh In good sooth before you wrote these impure wordes I did not so muche as once thinke of the Filth which your filthy penne ruled by commaundement of your filthy harte hath here most filthily vttered God be thanked that your Searchers and Promotours haue not mette with al the Bookes of my Confutation of your Apologie There the Reader shal finde these very wordes whereby your malice Confutat fol. 41 a. and impudencie maie appeare to al the worlde Confutation Whether I maie charge her with so hainous a crime of a falsifyed translation or no I doubte Perhaps as she passeth the boundes of womanly state in presuming to medle so farre in these perilous matters allowed now by a fewe of the newe Englishe Churche and disallowed alwaies by the whole auncient Churche of Christendome if the translation be hers and not an others set forth in her name so maie I seeme to forgete courtesie thus roughly to blame so softe a creature What Ruffianrie M. Iewel can you finde in these wordes of mine Why shoulde any frende of myne mislike this Phrase of speache Why maie not I cal them to minde without any blushing at al In deede as you haue falsly reported them altering one worde for an other whereas I wrote I maie seeme to forgete courtesie thus roughly to blame so softe a creature your false reporte being so roughly to handle so softe a creature in phantasiastical headdes and vncleane imaginations it might breede an opinion of some vnchaste meaning But if your Euangelical sinceritie could haue suffred my wordes to stande as they were by me

But you misse M. Iewel What soeuer God commaundeth but for a time it is his worde And whatsoeuer his ministers do commaunde as profitable to the Church for the present tyme it is Gods word as him selfe said Luke 10. He that heareth you heareth me He that despiseth you despiseth me How be it S. Basil speaketh not altogether as you reporte He maketh not al Traditions equal with Gods worde simply and in al respectes he speaketh of three thinges of Doctrines written and doctrines vnwritte and of customes for which we haue no scripture Of the vnwritten doctrines it is that he speaketh not of customes that they haue equal force with the written doctrines ad pietatem to traine vs to godlinesse As touching vnwritten customes many thinke your example false For we were neuer forbidden to kneele at al vpon the Sonnedaie but at our Lordes prayer whiles it is said at Masse time as some interprete it At which time al the Popes Chappel to this daie vseth to stand vp and not to kneele Iewel Pag. 195. The reste of S. Basiles traditions stand in hallovving of vvater and blessing of oile c. Harding Those Traditions which belong to Sacramentes as that of the blessing of the oile doth maie neuer be changed Those that are mere ceremonial maie be abrogated by custom as the thrife dipping of the childe or of any other that is to be baptized and such others the like which neither S. Basile nor we euer made equal with Goddes expresse worde Iewel Pag. 196. S. Paule saying holde the Traditions which yee haue receiued 2. Thess 2. either by epistle or by worde calleth them traditions although thei vvere conteined in his epistles and deliuered to them by vvriting Harding And also though they were not deliuered by writing You leaue out halfe For he saith by writing or per sermonem that is to saie by speache The writing contemed wordes ergo the speache which differeth from writing were wordes without writing Iewel Pag. 196. VVhereas S. Paule vvil haue his ovvne thinges to be kepte Hieron in 2. Thes 2. he vvil haue no straunge thinges thereto to be added Harding We adde no strange thinges but beleeue that S. Paule preached and deliuered the Sacrifice of the Masse vnto the faithful people so plainly in practise and wordes that the writing was not hable to shew his minde so fully in that behalfe And by Tradition we haue as wel that which he taught by practise as that which he preached whether he wrote it or no. Iewel Pag. 197. S. Paule by the vvord Traditions meant not Ceremonies or certaine secrete vnknovven Verities ● Cor. 15. but the substance of the Gospel I haue deliuered vnto you that Christ died for our sinnes saieth he Harding M. Ievvels Secret vnknovven verities He meant not only Ceremonies I graunt And as for secrete vnknowen verities we haue no suche excepte you are so mad as to cal praying for the dead a secrete vnknowen veritie which hath euen benne knowen to al menne yea wemen and children in the Church of God And that custome of praying for the dead S. Paule did teach as wel as al other the Apostles as Tradition telleth vs Homil. 69. Ad populū Antiochē witnessed also by S. Chrysostom So that as the whole Gospel commeth vnto vs by Tradition so doth Masse Dirige Holy water Lenten fast and others Iewel Pag. 197. Epist ●6 S. Augustine findeth is not appointed by Christ or the Apostles vvhat daies vve ought to fast Harding Lenten fast is not founde in the Apostles vvritinges but in the Apostolike Traditions Aug. in epist 86. You kepe your kinde in alleging thinges out of their kinde S. Augustine there speaketh of that which is to be founde in the writinges of the Apostles For thus it went before In Apostolicis literis in the Apostolike writinges There he findeth not the Lenten fast But he findeth it in the Apostolike Traditiōs saying in the very same epistle In his rebus de quibus nihil cert● statuit scriptura diuina mos populi Dei vel instituta maiorū prolege ●edendasunt Looke in what thinges the holy Scripture hath determined nothing of certaintie the custome of the people of God o● the ordinaūces of the Forfathers Custom is a lavve are to be kept as a lawe Marke that the custom of Gods people must be ●olden for a law prolege for a law M. Iewel It is the epistle alleged by you that saith Traditiōs and customes must be kept for a law And his owne wordes another where are Vt quadraginta illi dies ante Pascha obseruetur Augustin epist 118. Ecclesiae consuetudo roborauit That the fortie daies before Easter should be kepte the custome of the Church hath confirmed and strengthened it And generally he saith Quae non scripta sed tradita custodimus quae quidem toto terrarum orbe obseruantur dantur intelligi vel ab ipsis Apostolis vel plenarijs Concilijs commendata atque statuta retineri Looke what thinges we kepe not being written but deliuered by tradition which are obserued al the worlde ouer thereof intelligence is geuen vs that they be kepte in vre as thinges cōmended vnto vs and ordeined either by the Apostles them selues or by the General Councelles Nowe seing the Faste of the fortie dayes was and is generally kepte in the Churche and yet not firste commaunded by any general Councel it remaineth according to S. Augustines rule that it was instituted of the Apostles And S. Hierome by name saith it came from the Apostles In fidei regula discrepamus We differ in the rule of faith from the Montanistes For they denie three persons confounding them into one They accompt the second Marriages as il as Aduoutrie and make three Lenten fastes Nos vnam Quadragesimam secundùm traditionem Apostolorum toto anno tempore nobis congruo ieiunamus We faste at a time conuenient one Lent in the whole yere according to the Traditions of the Apostles Iewel 199. M. Harding saith Persona Ingenitus Homousion are not founde in the scriptures but the sense and meaning is found there Harding So is the sense and meaning of Masse of transubstantiation and of praying to Saintes founde there Iewel Pag. 200. Gennadius saith the perpetual Virginitie of our Ladie is proued sufficiently by scriptures In catalogo Harding Gennadiin catal in Heluid This is a lowde lie Trie it out who wil Gennadius saith not so but only that S. Hieromes booke which he wrote against Heluidius affirming that our Ladie bare children after she had borne Christ was sufficiently fournished with * Documentes testimonies of the Scriptures For although it be not expressely written that she was a perpetual Virgin yet the faith thereof is most agreable to the Scriptures and most certaine in Tradition But were not the Tradition so strong the Scriptures certainely might be doubtful ynough in that behalfe Iewel Pag. 200. Of God and

Defenders require vs to follow the example of S. Irenaeus in that he as they saie appealed oftentimes to the oldest Churches whiche had benne nearest to Christes time and whiche it was hard to beleeue that they had erred thus I saie Confut. ●●4 a. Ye would seeme to be faine that we folowed the aduise of S. Irenaeus We are content with al our hartes And with Irenaeus we appeale to that Tradition Irenaeus lib 3. ca. 8. which is from the Apostles which as he saith is kepte in the Churches by Priestes that succeded them With Irenaeus leauing other Churches whose succession of Bishopes it were a long worke to reherse we require to haue recourse for trial of our Faith to the tradition of doctrine of the Romaine Churche which he termeth greatest oldest Idem lib. 3. cap. 3. best knowen to al founded and set vp by the twoo most glorious Apostles Peter and Paule We appeale to the Faith of that Churche taught abrode in the worlde and by successions of Bishoppes brought downe vnto vs. For to this Churche saith Irenaeus must al the Church of Christe repaire where so euer it be for that it is the chiefe of al and for that the tradition of the true doctrine whiche the Apostles lefte behind them is there faithfully kepte Wherfore if ye would after the counsel of Irenaeus resorte to Rome for decision of the controuersies that be betwixte you and vs and would them to be tried by that sense of doctrine whiche hath continued by Successions of Bishoppes euen from Peter to Pius the fourth now Pope and would stand to the auctoritie of that See Apostolike al strife were ended we should be at accorde But we haue litle hope that ye wil folowe this godly counsel of S. Irenaeus that blessed Martyr whose bodie your brethren the Huguenotes of Fraunce villanously burned at Lions Anno Domini 1562. after it had rested there thirteen hundred yeres and more In al these wordes as thou seest reader I say not as M. Iewel beareth her Maiestie in hande I doo that we must learne to know the wil of God only at the Popes hande But I declare whether we may most safely resorte for decision of the controuersies that be betwixte vs and the Protestantes Whereunto M. Iewel hath not yet answered ne neuer shal be hable to answere though in the Defence he haue shuffled together a great heape of allegations nothing perteining to the present purpose as his custome is to doo and a great parte of my confutation there he hath cut of M. Iewel cutteth and mangleth the Confutation in infinite places leauing out wordes of greatest vveight and therby hath fowly mangled the same as for his aduantage he hath done in infinite places leauing out the matters whereunto he had not what reasonably to answere See the place Reader Defence pag. 701. and thou shalt finde my worde true Item there Iewel That in the Popes onely holinesse standeth the vnitie and safetie of the Churche Confut. 204. b. Harding If I had so said in a right sense it might wel be allowed Howbeit thus I said Confut. 204. b. As Christe gaue vnto S. Peter and his Successours for the benefite of his Churche a supreme auctoritie and power so for the same Churches sake for whose loue he deliuered him selfe to death by petition made to his Father he obteined for him and his Successours Ioan. 14. Luc. 22. the Priuiledge of this Supreme and most excellent Grace that their Faith should neuer faile In consideration of whiche singular priuiledge obteined by Christe and graunted to the See Apostolike and to none other S. Gregorie rebuketh Iohn the Bishop of Constantinople so much as one that presumptuously vsurped that new name of vniuersal Bishop against the Statutes of the Gospel and against the decrees of the Canons To cōclude if either S. Gregorie or any other mā should saie that the Churche dependeth vpon one man he might seeme to saie truthe meaning rightly and that not alone nor without good authoritie For such a saying we finde vttered by S. Hierome Hieron Contra Luciferian The saftie of the Churche saith he dependeth vpon the dignitie of the highest priest who if he haue not auctoritie peerlesse and aboue al other there wil be so many schismes in the Churche as there be priestes Which peerlesse auctoritie aboue al other as S. Hierome in that place doth attribute vnto the Bishop of euery Dioces directly so consequently to Peters successour to whom it was said Feed my shepe Iohan. 21. For by what reason in ech Dioces it behoueth one priest to be highest ouer other Priestes by the same and in like proportiō no lesse it behoueth that in the whole Church one Bishop be highest ouer other Bishoppes I meane for auoiding of schismes This reason is not ne can not of M. Iewel be auoided Of other thinges impertinent he bringeth vs great stoare out of other men in the Defence Defence pag. 452. but to this very reason wherein standeth the pointe touching the maintenance and preseruation of vnitie he saith nothing Item there Iewel That vvho so euer is diuided from the Pope must be iudged an Heretique and that vvithout the obedience of him there is no hope of Saluation Confut. 306. b. Harding Who so euer is diuided not onely from the Pope but also from any other Catholique Bishoppe in faith ought to be iudged an Heretique As touching obedience Iohan. 21. whereas by Christe he is commaunded to Feede his Lambes and his sheepe and thereby hath commission to gouerne them how can he be saued from the rauening woolues who through disobedience refuseth to come into that Folde and to be fedde and guided of that high Pastor I confesse that in certaine cases besides faith a man may disobey the Pope and yet not be remoued from all hope of saluation My wordes for whiche you make so muche a doo are these vttered vpon occasion of your Apologie Confut. fol. 306. b. Ye put vs in minde to consider how that your selues are those priuate hil Aulters and darke groues For ye be they that stoppe the people from the commō Temple of Christendom the Catholique Church out of which is no saluation the head whereof sitteth in Peters Chaire at Rome Item there Iewel And yet as though it vvere not sufficient for him so vainely to sooth a man in open errours he telleth vs also sadly and in good earnest that the same Bishop is not onely a Bishop but also a kinge Confut. fol. 80. a. 305. b. Harding Neither haue I in any place soothed the Pope in open Errours but haue graunted that certaine Popes had their Errours either before they were called to that roume or also afterwarde holding them priuately and as priuate Doctours That the Pope erreth how is it denied But that by any publique decree geuen out to be holden and obserued of the Churche they euer mainteined or gaue assent or

it Of the povver of Priesthod He that listeth to see more of the necessitie of Confession maie resorte to M. Allens learned booke of the lawful power of Priesthod to remitte sinnes The fifth booke conteineth a Detection of M. Iewelles errours lies sclaunders c. touching the Marriages of Priestes and Votaries the Canonical Scriptures the Sacramentes and other pointes of Doctrine The wordes of the Apolagie In the Defence 2. parte ca. 8. Diuision 1. Pag. 163. VVe saie that Matrimonie is holy and honourable in al sortes and states of personnes as in the Patriarkes in the Prophetes in the Apostles in the holy Martyrs in the Ministers of the Churche and in Bishoppes and that it is an honest and lavvful thing as Chrysostom saith for a man liuing in matrimonie to take vpō him therevvith the dignitie of a Bishop Confutation fol. 73. b. Matrimonie is holy and honorable in al persons and an vndefyled bedde as sayth S. Paule Hebre. 13. Yet is it not lawful for them to marye whiche either haue by deliberate vowe dedicated almaner their chastitie vnto God or haue receiued holy order For the vowed be forbidden mariage by expresse word of God Those that haue taken holy orders by tradition of the Apostles and auncient ordinaunce of the Church Touching the first the Scripture is plaine bicause a vowe is to be performed Psal 75. Vouete reddite Domino Deo vestro Vowe ye and paye or render that ye vowe to your Lorde God Christ also sayeth in the gospel Matt. 19. there be some eunuches that haue made them selues eunuches for the kingdome of heauens sake He that can take let him take Vovve-breakers in vvhat danger they stād 1. Tim. 5. Againe S. Paul speaking of young widowes which haue vowed and promised chastitie sayeth that when they waxe wanton against Christ they wil mary hauing damnation bicause they haue broken their first faith Whether these scriptures perteine hereto and be thus to be vnderstanded we referre vs to the primitiue Church and to al the holy Fathers * Frō starre to starre leafte out of M Ievels booke VVhat the Fathers haue iudged of mariages after vovv of chastitie De bono viduitatis Whosoeuer haue thus vowed chastitie or by receiuing holy orders haue bound them selues to the bond of cōtinencie to the same by auncient constitution of the Church annexed if afterward presuming to marye excuse the satisfying of their carnal lust with the name of wedlocke be they men be they women they liue in a damnable state and be worse then Aduouterers * Suche mariages or rather slydinges and falles frō the holier Chastitie that is vowed to God S. Augustine doubteth not but they be worse then aduowtries S. Cyprian calleth this case plaine incest S. Basile accompteth the mariages of vailed Virgins to be void of no force and facrilegious She that hath dispoused her selfe to our Lorde sayeth S. Basile is not free lib. de virginitate For her husband is not dead that she may mary to whom she list And whiles her immortal husband lyueth she shal be called an aduoutresse whiche for lustes of the flesh hath brought a mortal man into our Lordes chamber * Leaft out by M. Iev The case is like in the man And whereas such persons with deliberate vowe purposed to consecrat them selues to our Lord only maides by virginitie widowes by chastitie of widowehod priestes by single life and continencie they may not with good conscience marye bicause the lust of the flesh foloweth not that former purpose but draweth the soule to her vices from that whereto it is bounde For what so euer is the worke sayeth S. Basile before whiche reason and lawe goeth not in the mynde the same is of the conscience noted for vnlawful Of al such after many wordes vttered in reproufe of their lewdnes he concludeth that they folow not wedlocke but aduoutrie But for proufe that vowed persons may not marye it were not hard to alleage so muche out of the fathers as would fil a volume * Clerkes boūde to cōtinēcie Li. 1. c. 11 Paphutius Li. 1. c. 23. Touching the second the Apostles forbidde those that come single to the Clergie to marye except such as remaine in the inferiour orders and procede not to the greater as we find in their canons Can. 25. Paphnutius as Socrates and Sozomenus record in their Ecclesiastical storie said at the Nicene Councel that it was an old tradition of the Church that such as come to the degree or order of Priesthod single should not marye wiues And this is that holy Bishop Paphnutius whom these Euangelical vowe-breakers pretend to be their proctour for their vnlawful mariages * Leaft out by M. Iev Siritius and Innocentius vver not the first ordeiners of clerkes cōtinēcie Neither Pope Siritius and Innocentius the first who liued long aboue a thousand yeres past were the first makers of the lawe that forbiddeth Priestes to marie but declaring that the same was of olde time ordeined and vsed of the Church they condemne the disorders against the same committed * Reade who list the epistle of Siritius ad Himerium Tarraconensem cap. 7. the second epistle of Innocentius to Victricius Bishop of Roen cap. 9. and his third epistle to Exuperius B. of Tolouse cap. 1. and weighing wel these places he shal perceiue that these holy Popes forbad the ministers of the Church the vse of wedlocke by the same reason by which the priestes of Moses lawe were forbidden to come within their owne houses in the time when their course came to serue in the holy ministeries By the same reason also by whiche S. Paule required maried folke for a time to forbeare the vse of their wiues 1. Cor. 7. that they might attend praying The place of S. Chrysostome alleaged by this Defender wel considered Ansvver to Chrysostoms place disproueth no part of the Catholike doctrine in this hehalfe but condemneth both the doctrine and common practise of his companions these newe fleshly Gospellers His wordes be these vpon the saying of S. Paule In 1. cap. ad Tit. homil 2. that a Bishop ought to be without crime the husband of one wife The Apostle sayeth he stoppeth the mouthes of Heretikes which condemne mariage shewing that it is not an vncleane thing but so reuerent that with the same a man may ascend to the holy throne or seate he meant the state of a Bishop and herewith he chastiseth and restraineth the vnchast persons Tvvise married may not be Bishops ād vvhy Secōd mariages lauful yet open to accusations Leaft out by M. Iev not permitting thē who haue twise maried to atteine such a rome For whereas he kepeth no beneuolēce toward his wife deceased how can he be a good gouernour Yea what greuous accusations shal not he be subiect vnto daily For ye al knowe right wel that albeit by the lawes the secōd mariages be permitted yet that