Selected quad for the lemma: tradition_n
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A12919
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A discourse wherin is debated whether it be expedient that the scripture should be in English for al men to reade that wyll Fyrst reade this booke with an indifferent eye, and then approue or condempne, as God shall moue your heart.
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Standish, John, 1507?-1570.
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1554
(1554)
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STC 23207; ESTC S117827
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41,170
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164
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If Spiridion iustlye reprehended Triphillius but onelye for chaunginge of one worde in scripture cubile for lectuÌ„ what reprofe are our men worthye Lib. i. Tripere capit x. whiche chaunge many hundred wordes yea sentences and all If holy Basilius wold not suffer one syllable of scripture to be corrupted or altered lib. vii tripert cap. xxxvi but rather would haue suffered many deathes what shall we then say to the great and damnable corruption and alteration that hath been among our men If holy Basilius bad the Emperors coke medle with his cokerye let scripture alone tuuÌ„ est inquit de pulmeÌ„tarijs cogitare noÌ„ dog mata diuina de coquere lib. vij â—rip ca. xxxvi what woulde he haue sayde to oure men these yeres past The .l. probation Hauinge the scripture in Englishe causeth manye braynles bodies to dispute and reason they know not whervpon and euer to lay scripture for the wickedlye as al heretikes euer did where as in dede in reasoninge with suche scripture wyll not serue Tertull. de praescrip haerettcoruÌ„ et lib. iiij coÌ„tra Mâ—rtionem For as Tertullian saieth in disputing with an heretike we muste not flee to scriptures nor pitche our battel there for ther eyther neuer or els very hardly the victory shal be gotten Heretikes wylbe ouercome sayeth Sisinius vnto Nectarius in the storie of Socrates li. 9. trip ca. 19 neither with scriptures nor with disputations †Approbata ab â—cclesia noÌ„ oportet rursus rationibus fulcire etc. Nam queÌ„admoduÌ„ par est spiritui faÌ„cto et Cbristo diuinitas ita in suis institutis est aequa authoritas potestas Nec minus ratuÌ„ est quod eeclesia dictaÌ„te spiritu sancto tradidit quaÌ„ quod ipse tradidit Haec Cypri de Lot ped but only by the authoritie of the churche and by the traditions of the fathers elders So that beside the scripture written we muste receyue manye traditions not written many generall councels in whoÌ„ the holye ghost did speake and sundrie interpretations vpon scriptures made by the holy fathers beinge replenished wyth Gods spirite ¶ The conclusion of this simple discourse SEing now these probations which be euident against the scripture in Englishe seing also the great hardnes that is in scripture with the causes therof and how many waies the letter doth kyl And seing againe that the vniuersall churche of Christ hath vtterly forbid the scripture to be in the vulgare tongue consideryng the manyfolde inconueniences that ryse therof as great numbres of heresies disobedience and contempt of powers with fleshely libertie c. And finally seing that by no meanes so soone as by the scripture in english heresies do both spryng daily and be also mainteined wherin should good men be more diligent than in thexter patioÌ„ hereof wherfore it shal be euery faithful christians duetie being in authoritie to lay to his healping hande to the taking away quite that with al spede the Englishe translations with all hereticall Englishe bookes whiche no doubt haue been the greatest occasion of all the mischeifes we haue hadde in this realme of late dayes Through these our newe founde religion hath euer strongly been mainteined and vpholden Our new found religion I say which ye must nedes confesse to haue ben starke nought and damnable because the beginnyng was aduoutry the continuaunce extortion the ende plaine treason Yea euen from the beginning their procedinges for so they termed them beyng rather worthy the name of retrocedinges were styll from synne to synne Fyrst PeccatuÌ„ quod per paeniteÌ„tiaÌ„ noÌ„ deletur suo pondere ad aliud peccatuÌ„ grauius trabit Et hoc suppliciuÌ„ domini longe omniuÌ„ est grauissimuÌ„ quaÌ„dâ— vnuÌ„ peccatuÌ„ per aliud pâ—nitur quod peccatur quum in profundu â—enerit conteÌ„nit forsaking the head of the churche falling from the vnitie therof then despising all generall counselles all ordinaunces froÌ„ the beginning kept through out christendome After this spoyling pollyng pylling robbing and stealing all landes ornamentes goodes of the churche being more fearse then euer was Iulian thappostata without mercy or pitie And finally spytefully contemninge all the holy sacramentes with all censures and iudgementes of the churche and fathers vpon scripture only sticking to their own what pleased them to phansie O lorde was not this a tyme most miserable Iesu be mercyfull vnto vs and graunt vs neuer to fall againe into the lyke palpable darkenes ¶ Of Masse all other diuine seruice in the churche to be in Latine and not in the vulgare tongue ANd here note further I beseche you that like as it is nowe spoken of scripture not to be in English euen so is it ment that as vnlawful it is yea and more too if more may be that the high mysteries in the sacrifice of Masse or other diuine seruice should be in English where as the preist is a comon person and offereth vp for al the people beyng the meane betwene God and them so that his communication is to God and not to the people What cause is there then why diuine seruice should be in Englishe except ye thynke that God vnderstandeth no Latine Neither the Italians nor GreciaÌ„s haue diuine seruice in their vulgare tongue Moreouer at that tyme of diuine seruice all the comen people then present shuld onely put their whole affiauÌ„ce in fide maâ—ris ecclesiae in the fayth of oure mother the catholyke churche like as our beleif is in the baptisme of infantes Yea note further that it was not without great mystery the writyng of Christes tytle at his passion in Hebrewe Greke and Latine Also it was not without great mysterye that many wordes were neuer translated as Alleluya Osanna Amen Sabaoth Kirieleison c. And that Christ praied in secret silence alone the head for the whole bodie to signifie vnto vs thereby that the priestes office is likewise to doe the same the coÌ„mon minister for al the people being meane betwene God them As for that of Paule to the Corinthians i. Cor. xiiii which might appeare to the simple to make for theyr purpose to haue all in the vulgar tonge yf ye marke it well it is onely spoken for them whiche doe preache expounde or interprete scriptures in the church that is to saye that their sermons their expouÌ„dinges or interpretatioÌ„s of scriptures they beinge authorised therevnto must euer be made in that toÌ„ge whiche the hearers doe vnderstande and perceyue And this ye know well bothe is and euer hath ben vsed And therfore here now further A man might demaunde a questioÌ„ wherfore ye com to the Churche I suppose ye wyll saye as ye muste no doubte yf ye tell the treuthe that the chiefe intente of your comming is or ought to be to pray though sermoÌ„s and diuine seruice and the ministration of the holy sacramentes be causes also seing that Christe called the Church the house of prayer
the vniuersall churche of Christ But therfore it may not be suffered The thirde probation THrough the damnable libertie of hauinge it in the vulgar tongue haue not all holye mysteries been despised Haue they not therby vtterly condemned all that hathe not been expressed in the letter of their Englishe Byble Haue they not made vs worse hereby then the Iewes To take all mysteries from vs excepte they be expressed in their Englishe â–ª The Iewes durst not expresse the highe name of God Iehoua But what mysterie durste not our men medle withal Yea reason turne tosse at their pleasure The Iewes had Cabala their tradition left among them by Moyses without writynge receyued as it were by hande from generation to generation concernynge the mysticall sense included in the wordes of scripture But through this damnable heresye our men haue whollye condemned all that is not expressed in the letter of theyr Englishe And yet S. Iohn sayde I had manye thinges to write vnto you neuerthelesse I woulde not write with paper and ynke but I truste to come and speake with you mouthe to mouth Aug. ad Ianu. yea and S. Augustine sayeth quae non sunt scripta sed tradita custodimus quae toto terrarum orbe obseruantur we kepe and obserue not only such thinges as be written but also traditions not written whiche be obserued in all places of christendome Agayne yf ye wil nothinge to be Gods word but that whiche is expressed in the letter written what say ye then to Moyses Were not the wordes of God spoken to him gods worde tyll they were written Wer not the wordes of God spoken to the Apostles gods word tyl they were written Christ in sayinge to Peter blessed arte thou c Mat. xvi declareth that that high mystery came into S. Peters heart as to the prince of Chap postles onelye by secret inspiration and not by the worde written And so doeth lykewise this that neyther Euangelist nor Apostle did euer by writing sende the faith to anye nation but where they were firste informed by preaching For faith commeth by hearynge sayeth Paule and not by writynge Rom. x. Furthermore Paule bad the Thessalonians as I sayde kepe the traditions whiche he had geuen them by mouth ii Thes ii because the wordes that he spake to the people by mouth our lord and vsed aboute the sacrament of the Altar or about the sacrament of baptisme who can shew the reason fully of all the wordes gestures orders questions and aunsweres there vsed And yet all these wee haue receiued of Christ and his Apostles Thus muche sayth Origene And here marke I beseche you of Origenes woordes whiche was liuiÌ„g wtin lxxxx yeres after saint Iohn the Euangelist that many suche traditions were left by Christ his Apostles which bee not in the Byble expressed and yet to be obserued of all faythful Catholike people Beside this what they wyl saye to manye thinges moe not expressed in Scripture and yet vnder the payne of damnation to be beleued I cannot tel as to the Baptim of infantes the .iii. persons in Trinitie to be of equall power and of one essence that God the Father is ingenitê° not begot the procedinge of the holye gost from the father the Sonne the deity equalitye of the Holy Goste with the father and the Sonne the obseruynge of the Sonday the order of our Crede the continuance of the virginite of our Lady that she is Theorocos mater dei the mother of God the receyuinge the Sacrament of thalter fasting the mixtinge water with wyne in the Chalice the Sonne to be consubstantial with the father that Christes soule descended in to hel the making of the signe of the Crosse the numbre of the Sacramentes that there be .ii. natures in Christe knit together in vnitate diuine supposite that Soules departinge hens streyght wayes haue the fruitioÌ„ of the deitye And that men and women haue power to ministre the Sacrament of Baptym It is not expressed in scripture neyther by commaundement couÌ„sell licence or example what they will say to this gere I wot not but this one thynge I am wel assured of that hauiÌ„g the Scripture in Englishe hath brought tholy mysteries of God into contempte and hatred Where as the wisedome of God as S. Basil despiritu sâ—Ì„cto cap. xxvij Basill testifieth neuer wolde all the misteries of our faith to be put in writing thereby to be a laughinge stocke both to the Iewes and Gentils For if Christe himselfe were counted a sclaunder to the Iewes and folishnes to the Heathens how muche rather shal the high mysteries of our fayth so be counted being most harde to be perceyued †Mysterium noÌ„ est quod ad populares aures effertur patrâ—s ergo in occuâ—to ac silentio misterijs suam seruauere dignitateÌ„ Basi xxvii de spuÌ„ sancto Agayne it is not a mystery sayeth he that is open to euery man or that is blowen in to euery mans eare Tholy Fathers euer kept tholy misteryes in most secrecy reuerencyng the dignitie therof S. Dionise Dioni cap. i. in celes hierarch Iren. lib. 3. ca 4 Epiphan coÌ„tra AeriuÌ„ Tertul de cor mili Orig homil v in num Cypri de Lot peduÌ„ Hila in psal ij Ireneus Epiphanius TertuliaÌ„ Origen Ciprian and Hylari with one consent do firmelye establisshe this agaynste the approuers of thenglisshe translacions Yea and S. Basill dothe affirme that there be so manye mysteries without Scripture whiche must be credited that he can in no small time recite them al Deficier me dies inquit si ecclesiae mystria citra scriptuÌ„ tradita pergam recensere Howe can it then be that the Englisshe Bible can continue many such meÌ„ taking occasion thereby to condemne al holy mysteries receiued by the Catholyke Churche euen from the begynninge S. Iohn testienge that so many moe thinges wer done that the whole world were not hable to conteme all if they were wrytteÌ„ And s Paule bidding the Thessalonians as ye haue hearde obserue all his tradicions receyued by mouthe not by writyng sayeth Theophilact and yet aswel to be beleued as thother Yea and in the time of s Peter Linus Cletus Anacletus Clement Euaristus c. S. Iohns Gospell was not written but these men wyll nothing to be beleued but onlye that whiche is in their Englishe Byble so that all that time the Christians by this their iudgement should not haue ben bouÌ„d to beleue that whiche is now in S. Iohns Gospel bycause then it was not written Howe be it al faythfull people beleue that the Churche of Christe taught aboue .lx. yeres after Christes ascension all that is now in S. Iohns Gospell beinge yet not then written In the time our mother the Churche was a virgin I meane not corrupt nor adulterate with sundry heresies there were almost no scriptures of the new Testament in Paper and Inke All the monitions wordes and workes of Christe