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
A34033	The grand impostor discovered, or, An historical dispute of the papacy and popish religion ... divided in four parts : 1. of bishops, 2. of arch-bishops, 3. of an œcumenick bishop, 4. of Antichrist : Part I, divided in two books ... / by S.C.	Colvil, Samuel.	1673 (1673)	Wing C5425; ESTC R5014	235,997	374

and disposed by his authority the source or fountain of the same beginning of one 3. The rest of the Apostles were that Peter was in equal fellowship of honour and power but the beginning cometh of unity the primacy is given to Peter that the Church of Christ may be shewed to be one and one Chair 4. He that withstandeth and resisteth the Church he that forsaketh Peters Chair upon which the Church is built doth he trust that he is in the Church In these words observe that all the sentences written within a parenthesis are forged and not to be found in the old Manuscripts of Cyprian or in the old printed copies of Cyprian the reason wherefore the said sentences are added to the words of Cyprian is evident because they make Cyprian expresly dispute for the supremacy of Peter but take them away the supremacy of Peter is quite destroyed as may appear to any who will read over these words and omit those forged passages written within a parenthesis If ye demand how those passages came to be added to Cyprians text It is answered that Pius fourth Bishop of Rome called Manutius the famous Printer to Rome to reprint the Fathers he appointed also four Cardinals to see the work done among the rest Cardinal Barromaeus had singular care of Cyprian Manutius himself in his preface of a certain Book to Pius fourth declareth that it was the purpose of the Pope to have them so corrected that there should remain no spot which might infect the minds of the simple with the shew of false Doctrine How they corrected other Fathers shall be declared in the following Books how they corrected Cyprian appears by those words we have now et down which are marked with Parenthesis which being added perverts the whole meaning of Cyprian neither were they content by adding to Cyprian to prevert his meaning other passages of Cyprian which could not be mended by additions or be made to speak for them by inserting sentences unless they made Cyprian speak manifest contradictions those other passages I say they razed quite out of Cyprian in the said Roman Edition of Manutius anno 1564. in which Edition they razed out Eleven or Twelve entire Epistles as 1. 2. 3. 15. 21. 22. 71. 73. 74. 75. 83. 84. 85. 86. It were too prolix to declare for what reasons they razed out all those Epistles the sum is all of them were no great friends to the supremacy of the Bishop of Rome nor to the Doctrine of the present Church of Rome anent the perfection of the Scripture We will cite a passage or two out of the 74. and 75. Epistle which will evidently make known wherefore they razed those Epistles surely there must be some great reason since Pamelius himself wisheth those Epistles had never been written What the reason is appears thus The 74. Epistle was written to Pompeius against the Epistle of Stephanus in which ye have these words Stephanus Haereticorum causum contra christianos contra Ecclesiam Dei asserere conatur and a little after Reus in uno videtur reus in omnibus That is Stephanus Bishop of Rome defends the cause of hereticks against the Church who is guilty in one thing he seems to be guilty of all The 75. Epistle was written by Firmilianus to Cyprian in which ye have these words Non intelligit obfuscari à se c. that is Stephanus Bishop of Rome understands not that the truth of the christian Rock is obfuscated by him and in a manner abolished The words of which two Epistles are very prejudicial to the Supremacy of the Bishop of Rome those Epistles are every where filled with such expressions too prolix to be answered here but these we have mentioned are sufficient to declare what the opinion of Cyprian was concerning the Supremacy of the Bishop of Rome or of the Doctrine of the Church of Rome In the said 74. Epistle in several places he calls the said Stephanus ignorant arrogant c. insolent impertinent c. in the 75. Epistle Stephanus is called wicked insolent a deserter and betrayer of the truth Likewayes what a friend Cyprian was to the Doctrine of the Modern Church of Rome appears by the said 74. Epistle where tradition without warrand of Scripture is called by him Vetustas Erroris antiquity of Error and affirms that all is to be rejected for such which is not found in Scripture so it concern matters of Faith whereby it appears that Cyprian incurres the Anathema of the council of Trent And this we have shewed how they have corrupted Cyprian as well in adding to him to make him speak what he thought not and when that would not serve the turn except they made him speak contradictions they therefore also cutted out his tongue what reason they had so to do we have given some instances many such other might be given but it would be prolix and these are sufficient Now let us hear how they defend those Impostures and first for the razing out of those Epistles Gretserus answers Pamelius restored them in his edition of Cyprian But it is replyed that this is as much as to say that by the testimony of Pamelius Pope Pius Fourth and those four Cardinals whom he appointed to correct the works of Cyprian are notorius impostors It is a new sort of reasoning that they did no wrong in razing out those Epistles of Cyprian because Pamelius restored them Secondly they defend those additions by an old copy of the Abbey of Cambron 2. By a coppy fetched out of Bavaria 3. And by an other old coppy of Cardinal Hosius and so Gretserus the Jesuit defends the last three additions But it is answered that the first addition upon him alone is the most important of all intimating that upon Peter alone the Church was built which is the main Basis of the Supremacy of the Bishop of Rome but Gretserus the Jesuit who defends this corruption of Cyprian doth not affirm that those words upon him alone are found in any of these three Copies he only affirms that the second addition one Chair and the third the Primacy is given to Peter are found in those old Copies Secondly it is replyed that that Copy of Cardinal Hosius is only mentioned but it was never yet seen If Hosius had any such Copy how comes he left not such a Monument of antiquity to Posterity As for the other two copies of Cambron and Bavaria it is a ridiculous business to object their Authority against the Authority not only of all the printed Copies of Cyprian before that of Manutius but also against all the Manuscripts of Cyprian found in the most famous Bibliothicks of Christendom and the Vatican it self and whereas Gretserus affirms that perhaps the Wicklephian Hereticks corrupted all those Ancient Manuscripts it is a ridiculous objection how could those Hereticks get access to the Libraries of all Princes Universities and the Popes own Library to corrupt the works of Cyprian without

by usurpations of Bishops of Rome and appellations They next endeavour to prove it by testimonies of Fathers which are of two sorts 1. wrested 2. forged In this Chapter and the next following we will examine the first sort and then we will conclude this Book with examining the last The Fathers whose testimonies they wrest are either Greek or Latin The Greek Fathers are Ignatius and Irenaeus the Latin Fathers by them alledged are Tertullian and Cyprian We will speak of the Greek Fathers and also of Tertullian in this Chapter and will answer these testimonies of Cyprian in the Chapter next following And first of Ignatius from whom they alledge the inscription of his Epistle written to the Romans which is this Ignatius to the Sanctified Church presiding in the region of the Romans thus the place is alledged by Bellarmine whereas the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is which presides in the place of the region of the Romans wherefore they render it so this is the reason Barronius ad annum 45. num 10. observes that the Roman Church and the Catholick Church were believed to be the same and therefore they translate Ignatius affirming the Church of Rome to Preside in the region of the Romans that is saith Bellarmine and Bozius Presiding in the Catholick Church But it is answered first that it was not the custom in the dayes of Ignatius to call the Roman-church the Catholick-church or where they spake of the Roman-church to mean by it the Catholick-church first because the oldest testimony we have of that kind is in the dayes of Theodosius junior Victor Uticensis and Gregorius Turonensis that is not till 300. years after Ignatius and 400. after Christ Secondly that maner of phrase had its Original from the Arians the said Gregorius Turonensis in his Book De Gloria martyrum cap. 25. brings in an Arian Prince calling the Orthodox-church the Roman-church or Orthodox-christians Romans Thirdly that maner of speaking had its Original from a politick reason and not from an Ecclesiastical In those dayes the Goths Alans and Vandals made war upon the Romans the first three were Arians the Romans Orthodox and therefore because all the Orthodox Christians partied the Romans in that war they called them all Romans their Faith the Roman Faith their Church the Roman Church as the Turks at this day call all Christians Francks or French-men Fourthly as we said they translate Ignatius falsly for his words are to the Church presiding in Loco regionis Romanorum in the place of the region of the Romans whereby it evidently appears that the meaning of Ignatius is no other then the Church presiding in the Town of Rome since none can affirm by these words he means otherwayes or that the Church of Rome presides in the whole Church since he particularizes the presidency and restricts it to a certain-place of the region of the Romans and therefore they sophisticate egregiously in translating Ignatius Presiding in the region of the Romans Since the Romans say they at that time commanded the whole world Ignatius by a Church Presiding in the region of the Romans understands a Church Presiding in the whole world whereas the words of Ignatus impart no more but a Church presiding in a certain place of the region of the Romans Which is further confirmed because we shewed before from these two Epistles of Ignatius to the Trallians and Magnesians that he acknowledged no Office in the Church above that of a Bishop but he could not be so forgetful of himself as in this Epistle to acknowledge the supremacy of the Bishop of Rome as Bellarmine and Bozius pretends he doth which is further confirmed by the testimony of Basilius Epists 8. where he affirms that Iconium presides in a part of Pisidia which is just such an other expression as that of Ignatius We could defend the meaning of Ignatius not to make much for them although they had translated him faithfully that is if he had said Presiding in the region of the Romans for from these words it can no more be gathered that the Bishop of Rome is oecumenick Bishop then it can prove the Bishop of Ments or the Bishop of Carthage oecumenick Bishop because they preside in the region of Carthage c. for in the dayes of Ignatius as we said none were called Romans but those who lived within the precinct or particular command of the City and this much of Ignatius Now followeth Irenaeus from whom they bring a testimony by them much magnified the passage is this speaking of the Church of Rome ad hanc enim ecclesiam propter potentiorem principalitatem necesse est omnem convenire ecclesiam hoc est eos qui sunt undique fideles in qua Semper ab his qui Sunt undique conservata est ea quae ab Apostolis est traditio The substance is all Churches should accord with the Church of Rome for two reasons first because of its more powerful principality the next is because Apostolical tradition is preserved in that Church But this place makes not much for them as appears by Irenaeus scope this passage is found lib. 3. cap. 13. in which Chapter he is disputing against Hereticks which were the perfect Scriptures he willeth them for their satisfaction to consult with the ancient Churches which successively descended from the Apostles and for instance sake proponeth unto them the Church of Rome his meaning is then in those words whatever the Church of Rome at that time thought perfect Scriptures all Churches about were bound to acknowledge them for such first by reason of its more powerful principality that Church being founded by the Apostles Paul and Peter as was believed then Secondly because it hath been thought by Churches about to have purely preserved that tradition of the Canon of Scripture which it had received from the Apostles so that the meaning of Irenaeus is no other then this that all are bound to accord to that Church so long as it preserves the perfect Canon of Scripture and teaches no other Doctrine then is contained in it by this testimony of Irenaeus we are bound no more to adhere to the Church of Rome then it adhereth to the Scripture But they instance Irenaeus simply without such restrictions affirms that all should accord to the Church of Rome because it observes the apostolick tradition which is as much say they as the Church of Rome cannot make an Apostacy But it is replyed first although Irenaeus affirmed that in those times the Church of Rome preserved the pure Canon of the Scripture yet he doth not affirm that in all times coming it would do so The Church of Rome at this day observes not that Cannon of the Scripture which was observed in the dayes of Irenaeus the Council of Trent under the pain of an Anathema adds to the Canon of the Scriptures these Books commonly called Apocrypha which were rejected by the Church of Rome in the dayes of