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
A12492	A defence of the blessed masse, and the sacrifice therof prouynge that it is auayleable both for the quycke and the dead and that by Christes owne and his apostles ordynaunce, made [and] set forth by Rycharde Smyth doctour in diuinitie, and reader of ye kynges highnes lesson of diuinitie, in his maiesties vniuersitie of Oxforde. Wherin are dyuers doubtes opened, as it were by the waye, ouer and aboue the principall, and cheyfe matter.	Smith, Richard, 1500-1563.	1546 (1546)	STC 22820; ESTC S107328	113,500	390

dedes with suche other yet it were great foly and blyndnes to argue thervpon that christes onely sacrifice dyd not satisfie for al sinne Now to Luther againe who thus reasoneth vngodly It is not lefull to set vp any sacrifice The xvi reason to be a worshypping of god wtout expresse cōmaūdemēt of god or wtout manifest scripture therfore but there is neither expresse commaundement nor plaine scripture that the masse is a sacrifice or that the preist in it shuld offer anye sacrifice Therfore it is no sacrifice The first part of this reasō is false The solutiō for Abel offred sacrifice which pleased god wtout cōmaundement or scripture as the fourth of the Genesis doth testify and Iob also for his chylderne Furthermore al the Iob. 1 catholyke doctours are cleane in this opinion that Christe at hys laste supper dydde institute the sacrifice of the masse and commaunded his apostles to offer there at his blessed bodye and bloude in sacrifice saienge Hoc facite in meā commemorationem Do ye thys for my remembraunce Luke .xxii. Finally we beleue many thinges not expressed nor commaunded in Verities not written expressely in scripture the scripture as the continuall virginitie of the mooste blessed and honorable virgin marye Christes mother for the denial of the which Saint Ierome called Eluidius an heretike Also the baptisme of infantes or babes can not be proued by expresse scripture but only by tradition of the apostelles as Origen Sainte Austen and Dionise Li 6. cō ī Ro. Aduer faustū lib. de ecclesi hierarch Paules disciple do say I passe by diuers other thinges necessary to be beleued althoughe scripture neither commaundeth them to be done nor speaketh anye thinge of them of the whiche I wyll putte forth shortely a boke god willing They yet reason thus against the masse The .xvii. reason That can not be a sacrifice whiche the preiste doth eate because a sacrifice is wholly offered to god and no part of it is turned to mās vse but the preist doth wholly eate the sacramente Therfore it is not a sacrifice O blyndnes of Luther dydde The solutiō not the Iewes eate the paschal or passeouer lambe and yet that was a sacrifice as it appearethe in the scripture playnely And where he saith that a sacrifice is wholly offered to god and no peece of it turned to mans vse that is true only of one kynde of sacrifice called in greke holocaustum that is al burned For in the olde laue the iewes dyd ●leye beestes wich hauynge theyr bowelles taken out were layed hole on the aulter and burned so that of these onelye no part was turned to mans vse the whiche Martin Luther applieth falsely to all other sacrifices therefore this his reason is not worth two peason as this is not made by him The sacrament of th aulter is a The xviii reason gage or a pledge of gods promyse made of the remission of sinne and obtaininge of life euerlastynge by the eatynge of it as it appeare the in Iohans gospell sayeng he that eateth of this breade shal lyue for Ioā 6 euer therefore that thinge whiche is consecrate in the masse can not be a sacrifice for as muche as one thynge can not be a gage and also a sacrifice Hytherto leude Luther without all learnyng To this I aunswere breifely The solution that the masse is both a pledge assurynge vs of the perfourmynge of gods promysse touchynge remission of synne and the lyfe euerlastynge also a sacrifice in dyuers respectes For it is a sacrifice for as moch as it is offered of the preist to god after the churches ordinaūce and a gage or pledge in as moch as it is geuen to vs of god as a certificate and an assuraunce of forgiuenes of synne and glorie celestiall at the lengthe to be of vs receaued throughe the worthy eatynge of Christes bodye Wherefore thys reason is soyled cleane Nowe whan Luther thus argueth The sacramente is a gyfte geuen The .xx. reason to vs of god as christe sayeth Accipite take ye this is my body but one thinge can not be a sacrifice and a gyft because the nature of a sacrifice is to be offred to god and of a gyfte to be giuen of god whiche are contrarye and can not agre together in any one thinge What ignoraunce is this of The solutiō this greate doctour whome hys scholers are not ashamed to call Daniel and the lanterne of the worlde whiche brought the lyght into it If good christen reader one thinge coulde not be bothe a gifte of god gyuen to man and also a sacrifice than Abell dyd offer no sacrifice for those thinges whiche he offered were the gyftes of god as the text sheweth nor Abraham nor Iob nor the Iewes offerynge of beastes corne and other thinges by the cōmaundement of god had ben any sacrifice because al those thinges were goddes giftes as al creatures be accordyng to the prophet Dauids sayenge Domini est terra plenitudo eiꝰ Psal 23. The earth is our lordes and the fulnes of it are not the praysynge of god geuynge thankes to hym the confession of his name geuing of almes with many other thīges sacrifices and yet they are al gods giftes as Paul saith Quid habes 1. Cor. 4. quod non accepisti What hast thou that good is whiche thou haste not receaued Therefore the prophet 1 paral 29. Dauyd sayde Tua sunt omnia domine quae de tua manu accepimus dedimus tibi Lorde all thinges are thyne and we haue giuen to the those thinges whiche we haue receaued of thy hande This the church confesseth in the canon Nihil deo preter ● sua damus we gyue no thynge to god besyde his owne G. Nazianze oratione 16. of the masse sayenge Offerimus praeclarae tuae maiestati de tuis donis ac datis hostiam puram hostiam sanctam hostiam immaculalatam panem sanctum vitae aeternae calicem salutis perpetuae We do offer to thy very excellent maiestie of thy lyberal or fre gyftes thynges geuen to vs a pure hoost a holye hooste an vndefyled host holye breade of euerlastynge lyfe and the cuppe of saluation perpetuall Lo here thou seeste reader that the church christes spouse the foūdation and pyllar of the truth to whome christe promysed the holye ghost the spirite of truth whiche shulde abyde with it for euer that it shuld not holly erre in the faith doth confesse one the same thing Tua ex tuis tibi offerimꝰ we offre to the saythe Chrisostom ī his masse ▪ thine owne thynges of thyne owne to be a gyfte of God and a sacryfyce offered to hym Ought not we rather to beleue this than Martyn Luthers folysh bablyng groūded vppon no learnynge but of this sufficiente An other argumēt of his framynge is this whyche I do reherse that men maye se his great and exceadynge ignoraunce in

agimus omniū sanctorū tuorū quorū supplicatiō ibus respice nos deꝰ memēto omniū The grekes vs●d in their masse to pray to s●intes and for the dead qui dormierunt in spe resurrectionis vitae aeternae requiescere eos facito vbi videtur lumē vultꝰ tui We do saye a memorie o lord of all thy saintes for whose humble requestes or prayers sake take pitie on vs remember all them which are dead in hope of rising againe and of euerlasting life and cause them to rest where the light of thy countenaūce is sene Hyther to this holy and great clerke Chrisostom with whōe agreeth s Damascene Damascenu● connone pro mortuis sayeng Apostoli discipuli saluatoris in tremendis vitalibusque sacramētis memoriā eorū qui fidelit obdormierūt habendā edixerunt The apostles oure sauiours disciples hath cōmaunded ordeined or published that a remembraūce shuld be had of thē in the feareful liuely sacramentes whiche haue died faithfully Lo here good reder another witnesse ● man of yeres for he was .xi. c. yeres before Luter Ihon Frithe were borne muche better learned then anye of them two or any other of that fashyon He affirmeth that the apostles did inacte and establysshe this lawe that preistes shulde praye at masse for the deade and arte thou not ashamed to saye that the masse and praiers of men lyuynge doth nothynge auayle the deade These two auncient and excellente clerkes saye that in the masse by the ordinaunce of the apostles which were instructed in the gospell of Christe a remembraunce is made of the dead and thou being shame lesse doest saye that couetous preistes haue of late brought it vp for lucre Ceasse for shame and say no more so Saye with these fathers that the apostles taught the churche this l●sson let neither malyce towarde preistes nor sauynge of money whiche thou shuldest gyue for the dead eyther by the duetie of charite or els by hys wyl that in his testamēt wylled the so to do for his soules helth cause the thus to say Remēber our sauiours saieng which is Math. 16. What shal it auayle a man to wyn the hole world and loose hys soule But of this ynoughe I wyll procede on this matter Athanasius Athanasi libr. quest 34. whiche writte aboute twelfe hundred yeares synce doth sette forthe this thing very manifestly saieng Num sentiunt aliqua beneficia animae defūctorum cum super illis fiunt cōuentus peractiones bonorum operum oblationum Doth the soules of the deade feele any benefites or pleasures whan assembles are made for them of the people and good workes and sacrifices are also done for them To the questiō he thus aunswereth Si non aliquo beneficio participarent ex illo non utique in caena in exequijs fieret eorum commemoratio Intelligimus animas peccatorum participare aliqua beneficia ab exangui immolatione et gratificatione pro illis facta sicut solꝰ ordinat et praecipit deus ●uiuorū mortuorū potestatē gerit That is If the soules of the deade shulde not take some benefitte thereof truely a memorie or a remēbraūce of them shulde not be made in the Note reder supper the masse he meaneth therby and in the dyryges or funeralles doone at the buryall We doo perceaue that synners soules do take parte of some benefytes of the sacryfyce offered wythoute bloude shedynge and of a good tourne done for them as god onelye God saythe the auncient doctor hath ordeined commanded vs to offre sacrifices and to do other good dedes for the dead ordeyneth and commaundeth whyche hathe power vppon the quycke and the deade These wordes are very playnly spokē for the defence of thys catholyque and charitable doctryne but Saynte Cypryan beinge nyghe wythyn two hundred yeares of Chrystes byrthe is euen as plaine therein saieng in his iii. boke of epistles Celebrantur hic a nobis oblatiōes Cyprianus lib. 3 epist 9. sacrificia ob cōmemorationē eorū scilicet mortuorum in carcere We here offer and doo sacryfyces for the remembraunce of theym whyche are deade in the pryson Agayne Sacrificia semper pro ijs meministis offerimus quotiens li. 4. epist 5 martyrum passiones dies aniuersaria commemoratione celebramus We offer sacryfyces alway for them as ye do remembre as often as we do kepe the feastes of the martyres wyth an yerelye remembraunce Moreouer he saythe thus in an other place Quod episcopi antecessores nostri religiose considerantes salu li. ● epist 9. briter prouidentes censuerunt ne quis frater excedens ad tutelam vel curam clericum nominaret acsi quis hoc fecisset non offerretur pro eo nec sacrificium pro dormitione eius celebraretur Neque enim ad altaremeretur nominari in sacerdotum prece qui ab altari sacerdotes ministros suos leuitas auocare uoluit For as muche as the bysshoppes our predecessours deuoutly consyderynge and holesomelye prouydyng haue determyned that Marke this reader no brother or christen man departynge shoulde name a clerke to a wardeshyppe or custody of infantes or to the charge of worldely busines and if any man had so done there shoulde be no offeringe for hym nother the sacrifice shulde be offered for his deathe For he deserueth not to be named at the aulter in the preistes prayers whiche wolde call awaye the preistes and his ministers the leuites from the aulter This Cyprian rehersynge the determination of the byshops his predecessours whiche forth with sayth Et ideo Victor cum contra formam nuper in consilio a sacerdotibus datam Geminium fastiuū presbyterum ausus sit actorem cōstituere non est quo pro dormitione eius apud uos fiat oblatio aut deprecatio aliqua nomine eius in ecclesiam frequentetur ut sacerdotum decretum religiose necessarie factum seruetur a nobis And therefore for as muche as victor against the fourme made of late by the preistes in the coūsayle hath ben so bolde to ordeine one Gemyne faustine a preist his factoure to take the charge of hys busines there is not whye ye shoulde do sacrifice for his departyng nor any prayer shulde be vsed for him in the churche that the preistes decree godly and necessarelye made myghte be kepte of vs. But of s Cyprian this is ynoughe Tertulian Tertulia de corona milit ● also doth not dissent frō this doctryne but holde wyth it in dyuerse places of the whyche I wyll reherse two or three He faith makynge mention of certayne traditions whyche came from the apostles to the churche wythout wrytynge Thapostles ordeined that sacrifice shuld be offered for ●he deade not anye couetous preiste as some say Oblationes pro defūctis an nua die facimus We do offre sacrifices yearelye for the deade Therefore y● apostles as I haue recyted of Damascene and Chrysostome dydde make