Selected quad for the lemma: tradition_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
tradition_n	prove_v	scripture_n	write_v	2,163	5	5.9259	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06635	Via tuta the safe vvay. Leading all Christians, by the testimonies, and confessions of our best learned aduersaries, to the true, ancient, and catholique faith, now professed in the Church of England. By Humfrey Lynde Knight.	Lynde, Humphrey, Sir.	1628 (1628)	STC 17097; ESTC S109009	96,512	358

was vsed by the Apostles their successors not deuised by Luther If therefore the three Creeds the two principall Sacraments of the Church the 22. bookes of Canonicall Scripture the first foure generall Councels the Apostolique Traditions the ancient Lyturgies the ordination of Pastors If I say all these were anciently taught and vniuersally receiued in all ages in the bosome of the Romane Church euen by the testimonies of our aduersaries themselues it is but a silly and senslesse question to demand of vs where our Church was before Luther The positiue doctrine which we teach is contained in a few principall points those also haue Antiquity and Vniuersality with the Consent of the Romane Church The points in controuersie which are sub Iudice in question are for the most part if not all additions to the Church and certainely frō those additions and new Articles of faith the question doth truly and properly result vpon themselues Where was your Church that is Where was your Trent doctrine and Articles of the Romane Creed receiued de Fide before Luther But admit our doctrine lay inuolued in the bosome of the Romane Church which no Romanist can deny I say admit it became hidden as good corne couered with chaffe or as fine gold ouerlayed with a greater quantitie of drosse was it therefore new and vnknowne because Poperie sought by a preuailing faction to obscure it was there no good corne in the Granary of the Church because till Luthers dayes it was not seuered from the chaffe no pure gold because our aduersaries would not refine it by the fire of Gods word If the chaffe and drosse be ours or if our Church sauour of nothing but Noueltie and heresie as some of these men pretend let them remoue from the bosome of their owne Church that new and hereticall doctrine which they say was neuer heard of before Luther and tell mee if their Church will not prooue a poore senslesse carkasse a dead body without a soule Take away the three Creeds which we professe our two Sacraments the 22. bookes of Canonicall Scripture the Apostolicall Traditions the foure first general Councels and tell me such light chaffe new heresies as they how stile them being remoued if their twelue new Articles their fiue base Sacraments the Apostolicall Scriptures their vnwritten verities and Traditions will make a true visible Church It is true that wee denie their additions there aliquod amplius because they are grounded on humane authoritie and want the foundation of the Scriptures wee denie Purgatorie Inuocation of Saints Works of Supererrogation worship of Images and the like and if our Religion be therfore termed Negatiue for deniall of those things who sees not but for the like reason they themselues wil stand guiltie of the same aspersion Do not they denie the substance of bread after Consecration doe not they denie the Scriptures to the Laitie Marriage to the Priests the Cup to the Lay people the Supremacie to their Soueraigne in his own dominions and may not we for these and the like reasons protest against them that therfore theirs is a Negatiue Religion But that the world may know wee obtrude not these things by way of recrimination it shall appeare by their owne confession the Traditions which we deny are declined by the best learned amongst themselues Nay more they doe not onely acknowledge those things which we hold but the most ingenious of them are ashamed also of those additions which wee denie As for instance we charge them with the worship of Images they denie it or leastwise excuse their manner of adoration but they condemne not vs for not worshipping We accuse them for praying in an vnknowne tongue they excuse it that God knowes the meaning of the heart but they do not condemne vs for praying with the spirit and with vnderstanding Wee condemne them for adoring the elements of bread and wine in the Sacrament because it depends vpon the intention of the Priest they excuse it Jnnocentius the third Adoro te si tu es Christus that they adore vpon condition If the consecrated bread be Christ but they doe not cōdemne vs for adoring Christs reall body in heauen we accuse them for taking away the Cup from the Lay people they excuse it that it was not taken vp by the Commandement of the Bishops Coster Enchirid de commun sub vtraque specie Anno 1414. but it crept in the Bishops winking thereat saith Costerus but they did not condemne vs for following Christs example and receiuing in both kinds Lastly we accuse them for their priuate Masses contrarie to Christs institution and the custome of the Primitiue Church Harding in B. Jewel ca. Priuat Masse they excuse it That it is through their own default and negligence whereof saith Master Harding the godly and faithfull people since the time of the Primitiue Church haue much complained and which is remarkable and comfortable to all beleeuing Protestants we charge them with flat idolatrie in the adoration of the Sacrament in Reliques in Saints in Images and howsoeuer they excuse themselues in distinguishing their manner of adoration yet I say to our endlesse comfort be it spoken they cannot charge vs in the positiue doctrine of our Church no not with the least suspition of idolatrie Sect. 9. The testimonies of our Aduersaries touching the Protestant and the Romane faith in the particulars PARAG. 1. Iustification by faith onely THese things premised I will proceed to the examination of witnesses both for the Antiquitie of our doctrine and the Noueltie of theirs but before I go to publication I will present you with two Records for two principall points of our faith by which euidences it shal appeare that the Word and Sacraments the proper marks of a true Church were rightly preached and duely administred here in England in the most obscure ages long before Luthers daies I say it shall appeare that before and after the Conquest the Priests and professors of those times protested openly against the doctrine of Romish merits preaching saluation through Christ alone and withall publikely professed and administred the same Sacraments in the same faith and truth which wee teach and administer at this day In the dayes of Anselme Archbishop of Canterburie about the yeare 1080. there was a set and publique forme of prayer prescribed for the visitation of the sicke Cass in append ad opus Jo. Roffen de fiducia misericordia Dei. and this forme saith Cassander in Bibliothecis passim obuia was commonly to be had and read in all Libraries The wordes are plaine and fully consonant to the faith our Church professeth Ordo Baptizandi visitandi edit venet Anno 1575. Dost thou beleeue to come to glorie not by thine owne merits but by the vertue and merit of the passion of our Lord Iesus Christ dost thou beleeue that our Lord Iesus Christ did dye for our saluation and that none can

Thou art Christ the Sonne of the liuing God will I build my Church what saith the Romanists to this doctrine Stapl. princip doctr lib. 6. c. 3. Bell. lib. 1. de Pontif. c. 10. Stapleton answers It was lapsus humanus a humane error caused by the diuersity of the Greeke and Latine tongue which either he was ignorant of or marked not Touching the Communion in both kinds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In latinis codicibus non habetur vnus calix omnibus distributus de Euch. lib. 4. cap. 26. Ignatius saith One cup is distributed to all what saith Bellarmine to this doctrine In the Latine bookes it is not found that one cup is giuen to all but for all Ego vt libere pronunciem sententiam meam suspicor hunc locum fuisse ab haereticis deprauatam Senens in Biblio Sancta lib. 6. annot 66. Touching the Sacrament of Christs body Origen saith The body of Christ is typicall and Symbolicall what saith Senensis to this doctrine To speake my minde freely I suspect this place to bee corrupted Touching Transubstantiation Theodoretus de alijs quibusdam erroribus in Concilio Ephesino notatus fuit etiamsi posteà resipuit Gregor de Valentià in lib. de Transub c. 7. Sect. 11. Theodoret saith the substance of bread and wine ceaseth not in the Sacrament what answer the Romanists to this doctrine Gregorie de Valentia saith Theodoret did erre in the Councell of Ephesus although he afterwards repented it Touching our Iustification by faith onely Vna sola virtus iustificat Fides quae est virtutum fastidium Chrys serm in Psal 14. Tom. 1. Hanc Homiliam neque apud Graecos puto haeberi neque in eá Chrysostomū agnosco Notatio in B. Chrys ad finē Tom. 5. Chrysostome saith Faith alone doth iustifie c. what saith Nobilius Flaminius to this doctrine I doe not thinke this Homilie is receiued in Greeke neither doe I acknowledge it to be Chrysostomes Touching Images in Churches Epiphanius saith hee found a vaile at the entrance of the Church representing the Image of Christ or some Saint Verba illa non sunt Epiphanij sed supposititià Sāder de Imag. lib. 2. Sunt potius alicuius Iconoclastarum figmentum quam epiphanij germanū scriptum Baron annal ad anno 392. num 59. and commanded it to be taken downe and buried what saith Sanders to this doctrine they are not the words of Epiphanius but some counterfeit they are the words saith Baronius of some Image breaker Touching Traditions and vnwritten verities Saint Cyprian saith From whence is this tradition for the Lord commanded vs to doe those things which are written what saith Bellarmine to this doctrine Respondeo Cyprianam haec scripsisse cum errorem suam tueri vellet Bell. de verbo Dei lib. 4. c. 11. Saint Cyprian thought to defend his owne error and therefore it is no maruaile if hee erred in so reasoning Chry. Homil. 3. in Epist ad Ephes Dico Chrysostomū vt quaedam alia per excessū ita esse locutum cum solum hortari cuperet homines ad frequenter dignè communicandum Bellar. lib. 2. de Missa c. 10. Touching Priuate Masse Chrysostome saith It is better not to bee present at the Sacrifice then to be present and not communicate with the priest what saith Bellarmine to this doctrine Chrysostome spake this as at other times by exceeding the truth when he would incite men frequently and worthily to communicate Nihil aliud diconisimore Poetico lusisse Prudentium Bellar. lib. 2. de Purgat c. 16. Againe if we cite Prudentius Bellarmine answers I say no more of him but that hee played the Poet. If we obiect Tertullian Non magni facienda est eius authoritas cum contradicit alijs Patribus cum constat eum hominem Ecclesiae non fuisse Bellar. lib. 3. de Euchar c. 6. Originē plenum fuisse erroribus quos ecclesia semper detestata est Ribera in Malach. in proc●m Hieronymus no est Regula Fidei Canus in Theolog. locis lib. 2. 11. Iustini Irenai Epiphanij atque Oecumenij sententiam non vid●o quo pacto ab errore possimus defendere Bellar. lib. 1. de sanct cap. 6. Locum ab authoritate esse infirmum vt prudens quidem pastor dixit Pauperis est c. in iudicio plurimorum non acquiesces Salmer Rom. 5. disput 51. Bellarmine answers His authority is of no great account when he contradicts other Fathers and when it appeares he was no man of the Church If we produce Origen Ribera the Iesuite saith He was full of errors which the Church alwaies detested If we cite Hierome Canus makes answer Hierom is no rule of faith If we cite Iustin Irenaeus Epiphanius and Oecumenius Bellarmine answers I see not how we can defend these men from error Lastly if wee produce the vniforme consent of Fathers against the immaculate conception of the blessed Virgin Salmeron the Iesuite makes answer weake is the place which is drawne from authority for Pauperis est numerare pecus It is the signe of a poore man to number his cattell Thus in behalfe of the Protestant doctrine you haue heard the proofe of the Romish witnesses in the chife points made good by the testimōies of the Fathers themselues you haue heard likewise notwithstanding their great vaunt of the Fathers how lightly they regard them or reiect them when they speake not Placentia agreeable to their Church and doctrine and that no man may doubt many in the bosomes of their owne Church haue spoken freely and truely in many particular points of doctrine both with vs and against their owne Tenets behold it is so truely felt and commonly vnderstood that the Church hath complained to the Inquisitors and the Inquisitors haue sent out Melius Inquirendum a new writ of enquirie after such delinquents and haue censured them with a Deleatur in those passages that make either for our doctrine or against their owne Sect. 13. Our aduersaries conuinced of a bad cause and an euill conscience by razing of our Records and clipping their owne Authors tongues In Bibli Roberti Stephani c. 7. Deuteron IN the Margent of the Bible it is declared God forbids grauen Images to bee made what say the Inquisitors to this Ind. Exp. Quiroga fol. 8. Delcatur let that passage bee strucken out The Glosse vpon Gratian saith Teste Ioh. Pappo in Jndic Belgic p. 333. The Priest cannot say significatiuely of the bread This is my body without telling of a lie what say the Inquisitors to this doctrine Deleatur let that old leauen be cast out Cassander wrote a whole tract for the Communion in both kindes Jnd. Exp. Belgic pag. 38. what say the Inquisitors to this Deleatur let the whole Tract be blotted out C. Caietan saith Ex Catholicis solus Caietanus in Commentario huius Articuli qui iussu Pij Quinti in Romana