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	scripture_n	write_v	3,423	5	6.0492	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02630	An ansvvere to Maister Iuelles chalenge, by Doctor Harding	Harding, Thomas, 1516-1572.	1564 (1564)	STC 12758; ESTC S103740	230,710	411

Crosse they worship not the woodde or stone figured but they honour the highest God And whom they can not beholde with senses they reuerēce and worship his image representing him according to auncient Institution not resting or staying them selues in the image but trāsferring the adoration and worship to him that is represented Thus farre S. Gregorie Much might be alleaged out of the fathers concerning the worshipping of Images but this may suffise And of all this one sense redowndeth that what reuerence honour or worship so euer is applyed to Images it is but for remēbrance loue and honour of the primitiues or originalles As when we kysse the gospell booke by that token we honour not the parchement paper and incke wherein it is written but the gospell it selfe And as Iacob Gen. 37. when he kyssed his sonne Iosephes cote embrewed with kyddes bloud holding and embracing it in his armes and making heauy mone ouer it the affection of his loue and sorowe rested not in the cote but was directed to Ioseph him selfe whose infortunat death as he thought that blouddy cote represented So Christen men shewing tokens of reuerence loue and honour before the Image of Christ of an Apostle or Martyr with their inward recognition and deuotion of their hartes they staye not their thoughtes in the very Images but deferre the whole to Christ to the Apostle and to the Martyr geuing to ech one in dewe proportion that which is to be geuen putting difference betwen the almighty Creator and the creatures finally rendring all honour and glory to God alone who is maruelous in his sainctes Such worshipping of Images is neither to be accompted for wicked nor to be dispysed for the which we haue the testimonies of the auncient fathers bothe Grekes and Latines vnto which further auctoritie is added by certaine generall Councelles that haue condemned the brekers and impugners of the same Iuell Or that the laye people was then forbydden to reade the word of God in their owne tonge Of the peoples reading the Bible in theire ovvne tonge ARTICLE XV. THat the laye people was then forbidden to reade the word of God in their owne tonge I fynde it not Neither doo I fynde that the laye people was then or at any other tyme commaunded to reade the word of God in their owne tonge being vulgare and barbarous By vulgare and barbarous tonges I vnderstand as before all other besyde the three learned and principall tonges Hebrewe Greke and Latine Which as they were once natiue and vulgare to those three peoples Three sūdry opinions cōcerning the scriptures to be had in a vulgare tonge so now to none be they natiue and vulgare but common to be atteined by learning for meditation of the scriptures and other knowledge They that treate of this Article concerning the hauing of the scriptures in a vulgare tonge for the laytie to reade bee of three sundry opinions Some iudge it to be vtterly vnlaufull that the Bible be translated into any tonge of the commō people Some thinke it good it be translated so that respecte be had of tyme and of place and of persones Some be of the opinion that the holy scriptures ought to be had in the mother and natiue tonge of euery nation without any regard of tyme place or persones The first opinion is holden of fewe and commonly mysliked The third is maineteined by all the sectes of our tyme the Swenkfeldians excepted who would the scriptures to be in no regard The second is allowed best of those that seme to be of most wisedō and godlynes and to haue most care for the helth of the churche who haue not seuered thē selues frō the faith which hath cōtinewed frō the begynning Here that I saye nothing of the first opinion as they of the third reproue the moderation of the second so they of the second can not allowe the generalitie of the third That the scriptures be not to be set forth in the vulgare tonge to be reade of all sortes of people Fiue cōsiderations vvhy the scriptures are not to be set forth for all sortes of people to read thē vvith out limitation euery parte of them without any limitation of tyme place and persones they seme to be moued with these cōsyderatiōs First that it is not necessary nexte that it is not conuenient thirdly that it is not profitable Fouerthly that it is dangerous and hurtefull And lastly although it were accorded the common people to haue libertie to reade the Bible in their owne tonge yet that the translations of late yeres made by those that haue diuided them selues from the catholike churche be not to be allowed as worthely suspected not to be sownde and assured First that the common people of all sortes and degrees ought of necessitie to reade all the holy scriptures in their owne tonge they saie they could neuer fynde it hytherto in the same scriptures Lib. 3. aduersus haereses ca. 4 Irenaeus writeth that the Apostles preached to the aliātes and barbarous people the faith of Christ euē to those that were aliātes and barbarous in lāguage and sayeth that hauing heard the gospell preached they beleued in Christ and keping the order of tradition which the Apostles delyuered vnto them had their saluatiō and faith written in their hart without prynte penne or ynke and vtterly without letters And further he sheweth that if the Apostles had lefte to vs no scriptures at all yet we shuld be saued by the traditiō which they lefte to thē whō they cōmitted their churches vnto as many natiōs of aliantes be saued by the same Prologo in explationem Psal Hilarius likewise declaring that the mysterie of Gods will and th'expectatiō of the blessed kingdom is most and chiefly preached in the three tonges in which Pilate wrote on the Crosse our lord Iesus Christ to be king of the Iewes confesseth notwithstanding that many barbarous nations haue atteined and goten the true knowledge of God by the preaching of the Apostles and the faith of the churches remayning amongest them to that daie Whereby he doth vs to vnderstand that the vnlearned barbarous peoples had their faith without letters or writing whereof they had no skill by tradition and preaching as well as the other nations who were holpen by the benefite of the learned tonges Hebrewe Greke and Latine That it is not conuenient nor semely all sortes of persons without exception to be admitted to the reading of the holy scriptures I nede to saye nothing euery reasonnable man may easely vnderstand the causes by him selfe This is certaine diuerse chapters and stories of the olde testament conteine such matter as occasion of euill thoughtes is like to be geuen if women maydens and young men be permitted to reade them Gregorie Nazianzene Lib. 1. Theologiae whom the grekes called the diuine sayeth moued with great considerations that it is not the parte of all persons to reason of God and of

the begynning vntill the fourth daye was not in any subiecte but susteined by the power of God as him lyked For that first light and the sunne were as whitenesse and a body withed sayeth S. Basile Neither then was Wiclef yet borne who might teache them that the power of God can not put an accidēt without a subiect Lib. 2. histor hussitarum For so he sayeth in his booke de apostasia cap. 5. as Cochlaeus reporteth Hereof it appeareth out of what roote the Gospellers of our countrie spring Who smatching of the sape of that wicked tree and hereby shewing theire kinde appoint bowndes and borders to the power of God that is infinite and incomprehēsible And thus by those fathers we maye conclude that if God can susteine and kepe accidentes with substance he can so doo without substance Or that the priest then diuided the Sacrament in three partes and afterward receiued him selfe all alone Iuell Of diuiding the Sacrament in three partes ARTICLE XI OF the priestes receiuing the Sacrament him selfe alone ynough hath ben sayde before This terme All here smatcheth of spite For if any deuout person require to be partetaker with the priest being worthely disposed and examined he is not tourned of but with all gentlenes admitted And in this case the priest is not to be charged with receiuing all alone Albeit respecte had to the thing receiued how many so euer receiue it is all of all and all of euery one receiued Concerning the breaking of the Sacrament and the diuiding of it in three partes first it is broken by the priest that we may knowe our lord in fractione panis in the breaking of the breade as the two disciples acknowleged him to whom Iesus appeared in the daye of his Resurrection Luc. 24. as they were going to Emaus And also that thereby the passion of Christ may be represented to our remembraunce at which his pretiouse body was for our synnes broken rent and torne on the crosse And this maner was vsed at the Sacrifice in the Apostles tyme as it is witnessed by Dionysius S. Paules scoler Ecclesias hierarch cap. 3. Opertum panem Pontifex aperit in frusta concidens etc. The bishop sayeth he openeth the couered breade diuiding it in pieces etc. Now touching the diuiding of the Sacramēt in three partes The diuiding of the Sac. in three partes a tradition of the Apostles it may appeare to be a Tradition of the Apostles or otherwise a custome very auncient for as much as Sergius the bishop of Rome who lyued within lxxx yeres of the syx hundred yeres after Christ that M. Iuell referreth vs vnto wrote of the mysterie of that breaking or diuiding the outward forme of bread and declared the signification of the same It is no small argument of the antiquitie of this obseruation that S. Basile as Amphilochius writeth of him diuided the Sacramēt in three partes at his Masse as is aboue rehearsed De consecrat dist 2 can Triforme And where as Sergius sayeth that the portion of the hoste which is put in to the chalice betokeneth the body of Christ that is now risen againe and the portion which is receiued and eaten sheweth his body yet walking on the earth and that other portion remayning on the aulter signifieth his body in the sepulchre what I praye you is there herein that any man shuld be offended with all I acknowledge that the mysterie hereof is otherwise of some declared and of all to this ende to put vs in mynde of the benefites purchaced to vs by Christ in his bodye Now that this custom or mysticall ceremonie was not first ordeined by Sergius for ought that can be gathered but of him expounded onely touching the mysterie of it as vsed before his tyme from the beginning of the churche no one auncient councell or authour fownde vppon whom it may be fathered of good reason sith it hath generally ben obserued we may referre the first institution of it to the Apostles and that according to the mynde of S. Augustine whose notable saying for that behalfe is this Quod vniuersa tenet Ecclesia nec in concilijs constitutum sed semper retentum est non nisi auctoritate Apostolica traditū rectissimè creditur What sayeth he the vniuersall churche kepeth neither hath ben ordeined in councelles but hath alwaies ben obserued of good right we beleeue it hath ben delyuered to the church as a Tradition by the auctoritie of the Apostles To conclude if any sparke of godlynes remaine in our deceiued countrie men and brethren they will not scorne and dispyse this auncient ceremonie of diuiding the Sacrament in three partes at the blessed Sacrifice of the Masse whereof any occasion of euill is not onely not ministred but rather contrarywise whereby we are admonished and stirred to tender our owne soule helth and to rendre thākes to God for the great benefite of our redemption Or that who so euer had sayed the Sacrament is a figure Iuell a pledge a token or a remembraunce of Christes bodye had therefor ben iudged for an heretike Of the termes figure figne token etc. by the fathers applyed to the Sacrament ARTICLE XII IN this article we doo agree with M. Iuell in some respecte For we confesse it can not be auouched by scripture auncient councell doctour or example of the primitiue church that who so euer had sayde the Sacrament is a figure a pledge a token or a remēbraunce of Christes body had therefore ben iudged for an heretike No man of any learning euer wrote so vnlearnedly Much lesse to impute heresie to any man for saying thus hath ben any of the highest mysteries or greatest keyes of our Religion with which vntruth M. Iuell goeth abowt to deface the truth Wherefore this article semeth to haue ben put in either of malice toward the church or of ignorance or onely to fill vp the heape for lacke of better stuffe Perusing the workes of the auncient and learned fathers we fynde that oftentymes they call the Sacrament a figure a signe a token a mysterie a sampler The wordes of them vsed to this purpose in their learned tonges are these Figura Signum Symbolum Mysteriū Exemplar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imago etc. By which they meane not to diminish the truth of Cristes body in the Sacrament but to signifie the secrete maner of his being in the same For the better vnderstāding of such places where these termes are vsed in the matter of the Sacramēt the doctrine of S. Augustine in sententijs Prosperi may serue very well De consecrat dist 2 can hoc est quod dicimus Which is thus Hoc est quod dicimus quod omnibus modis approbare contendimus sacrificium Ecclesiae duobus confici duobus constare visibili elementorum specie inuisibili Domini nostri Iesu Christi carne sangnine Sacramento id est externo sacro signo et re sacramenti id