Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	new_a	old_a	testament_n	3,965	5	8.0680	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01304	A confutation of a popishe, and sclaunderous libelle in forme of an apologie: geuen out into the courte, and spread abrode in diuerse other places of the realme. VVritten by VVilliam Fulke, Bacheler in Diuinitie, and felowe of S. Ihons Colledge in Cambridge.	Fulke, William, 1538-1589.; Feckenham, John de, 1518?-1585, attributed name.	1571 (1571)	STC 11426.2; ESTC S120640	88,715	248

to proue that our Religion standeth not all vpon negatiues but chiefly vppon affirmatiues it shall bÃ©e sufficiente to declare that we beleue and affirme all the articles of the Christian faithe and what soeuer is affirmed in the woorde of God as truthe like as wee denie all falshode and vntruthe We beleue and affirme that there is but one GOD wÃ©e affirme that in this God-heade there are three persones distincte but not diuided Wee affirme that the sonne of God was conceiued by the holie Ghoste borne of the virgine Marie and so foorthe as it followeth in the Crede by whiche it is manifeste that our Religion standeth not all in negatiues The Papiste Saincte Augustine doth define religion to be cultus diuinus a diuine seruice dew vnto God wherby as Isidore saieth wee dooe binde our selues to the worshipyng of God with a full purpose and intente to serue god True religion beyng in this wise put in a dewe worshippe and seruice to be doen vnto GOD the late begonne religion of this reformed Churche can not bee the true religion of GOD for as muche as it doeth not consiste in any action or seruice more now vnto God then was before but onely this religion standeth as I suppose by negatiues by an ouerthrowe and subuersioÌ„ makyng of all thinges before appoincted for the gouernement of his people both in the olde Testament and newe some preceptes whiche were morall some iudiciall some ceremoniall also sacrifice and sacramentes the doctrine of this newe religion and reformed Churche whiche as I saied dooeth stande onely or wholy by negatiues doeth denie The aunswere I will not stande in argumente with you whether this be a full difinition of religion whiche you alledge out of Saincte Augustine It is not by and by a diffinitioÌ„ of Religion whiche maie bee truely saied of Religion But what should moue you to thinke that our Religion teacheth not menne to worshippe God When we onely teache the right kinde of Gods seruice sette forthe in his woorde whereas you and all other heretikes worshippe God after the preceptes of menne which is no religion but superstition You saie our religion doth not consist in any action or seruice more nowe vnto God then was before but howe true this is let euery man iudge when we ascribe all religious seruice obedience honour faieth inuocation and thankes geuyng onely to God by our sauiour christe wheras you giue the greatest parte thereof to creatures some to Images some to sainctes departed some to your owne merites some to your beggerlie Ceremonies Let euery man therefore iudge whether our religion giue not more to God in Christ then you when we giue all to God the onely aucthour of all goodnes and Christe our only mediatour of all benefites to bee receiued of God and you giue him but parte of al the seruice that is due to hym and make so many mediatours beside our sauiour Christe Finally wher as you charge vs with the subuersioÌ„ of the preceptes moral ceremonial and iudiciall of Gods lawe it is a straunge matter to see your boldnes What morall preceptes of God doe we gainsaie doe wee not teache menne to obserue all the tenne Commaundementes And what Ceremonial lawes remaine there to vs which were not vtterly abrogated by Christ As for the iudiciall preceptes of the Iewishe lawe who euer required the christians to be bounde vnto theim The onely propiciatorie sacrifice of Christes Passion wee embrace al Sacramentes of christes institution Wherfore we neither stande al vppon negatiues neither denie we anie thing that we ought to affirme as true The Papiste First it denieth that the morall preceptes are possible to be kepte of man. The aunswere It shal not be nÃ©edefull our doctrine beyng so commonly knowen to the worlde to make a large discourse vpon euery one of these negatiues but onely to declare briefly how we denie them and to shewe a reason of our deniall We denie in deede that it is possible for any manne excepte Christe onely to keepe the morall preceptes of god Which is not suche a straunge paradoxe to any man that is not a starke hypocrite but his owne conscience will testifie the same vnto hym The morall preceptes are conteined in these twoo poinctes as our sauiour testifieth Thou shalte loue the Lorde thy GOD with all thy harte with all thy soule with all thy strengthe and thy neighbour as thy self Who is so paste all feare of God that he dare affirme that he is able to performe this Againe what is the cause that the scripture dooeth so often pronounce that no man can be iustified by the woorkes of the lawe but because no manne can fulfill the lawe Whiche if a man could performe he should liue therein and haue eternall saluation without Christe but no man can bee saued without Christ therefore no manne can fulfill the lawe For the lawe was giueÌ„ to shewe vs our weakenesse and so to bring vs to Christ. The Papiste Seconde it denieth that any iudgement in spirituall causes or in the high courte of conscience is to be geuen to the Prieste The aunswere The high courte of conscience is Gods owne iurisdiction the iudgement whereof perteineth neither to Prieste nor laie manne but to God alone But in causes spirituall to iudge according to the worde of God wee dooe not deny but it pertaineth to Ecclesiasticall persones from whiche rule of iustice if any of theim departe he is subiecte to the correction and punishemente of the Ciuile Magistrate As Aaron had his aucthoritie of iudgemeÌ„t in Spirituall causes yet was he reproued by Moises And Abiathar the high Priest was deposed by Salomon and Sadoc sett vp in his place And should not Ahaz if he had been a godlie Prince haue deposed Vriah for makyng the prophane alter The Papiste Thirde it dooeth denie all kinde of Ceremonies The aunswere Wee denie all kinde of Ceremonies that are of mannes inuention to worship God or to merite saluation by them For in the worshippe of God wee muste dooe onely that he commaundeth vs Other Ceremonies that are onely for order and decencie ordeined in the Churche wÃ©e receiue as I haue often shewed before The Papiste Fowerth it doeth denie the sacrifice of christes Testamente The aunswere The Sacrifice propitiatorie that onely taketh awaie the synnes of the worlde is the Sacrifice whiche Christe offered ones for all vpon the aulter of the crosse and thereby makyng perfecte for euer those that are sanctified can not be repeated without horrible iniurie dooen vnto the Passion of Christe and the merites thereof Hebr. vij ix x. and almost through out the whole Epistle In deede the Sacrifice of the Masse â–ª if it bee the Sacrifice ye meane wÃ©e vtterly deteste as blasphemous and abhominable For whiche you haue neither commaundemente nor example of Christe what soeuer you pretende by these woordes of our Sauiour Dooe this in remembraunce of me For besides that to celebrate the remeÌ„braunce of Christe in the Sacramente hath

propoundeth to Gregorie B. of Rome The Papiste Sixt in the Primitiue churche both men and women made solemne vowes to the abdication of all proprietie in worldlie goodes and possessions and also of perpetuall chastitie as it maie appeare Actes 5. Math. 19 and. 1. Corinth 7. 1. Tim. 5. ExaÌ„ple wherof was in the time of the Apostles in Iphigenia a professed virgine whoÌ„ Hirtacus Kyng of Ethiopia woulde nedes haue takeÌ„ to his wife but the Apostle S. Mathew vouched to him that he coulde not so doe for that she had vowed her virginitie to god VVherupon Hirtacus put the Apostle sainct Mathewe to death as witnesseth Abdias and others The Canons of the Apostles doth prohibite the mariage of priestes The counsel holden at Chalcedon and all the auncieÌ„ fathers Dionysius Areopagita S. Basile S. Ambrose S. Augustine S. Chrisostome Epiphanius and diuers others This notwithstandyng our reformatours dooe defende suche mariages to bee lawfull and good hauing no regarde of anie vowe or profession made to the contrarie The aunswere In the Actes are mentioned those that were contente to giue their gooddes in common but no vowe spoken of that thei might neuer haue any proprietie of gooddes Our sauiour Christe also speaketh of some that had made theim self chaste for the kyngdome of heauen hauyng the gift of continencie but noe vowe that thei were bounde vnto Saincte Paule to the i. Corinthians vij chapiter commendeth Virginitie in suche as haue the gifte but he bindeth none with any vowes for if a Virgine marrie he saieth she dooeth not synne But in the firste of Timothe v. he entreateth of widowes whiche as thei were nourished by the Churche so thei did minister vnto the Churche and these made no vowe to God but a promise to the churche that thei would continue vnmarried that thei might attende to their charge beeyng free from housebandes whiche saincte Paule would not haue to bee chosen vnder sixtie yeres of age when carnall luste is paste What is this to yonge girles that are professed Nonnes at fiftene or sixtene yeres of age before thei knowe whether thei are able to liue chaste without any housebande or no As for your fable of Iphigenia and Hirtacus out of your newe founde olde doctour Abdias we giue small credite vnto it the verie names dooe sufficiently bewraie the forgerie whiche sounde nothyng like to the Aethiopian language The Canons coÌ„monly called of the Apostles doe excoÌ„municate a bishop or a clearke that doth putte awaie his wife vnder colour of Religion as I haue shewed before The couÌ„saile of Chalcedon Canon xiij forbiddeth Clerkes to marrie wiues of a contrary Religion as Iewes or Paganes But not simplie forbiddeth theÌ„ muche lesse would allowe theim to putte awaie their lawefull wiues But when you proceade further and saie that all the aunciente fathers dooe prohibite Priestes marriage you are to generall For I can bryng you some proues to the contrary In deede the moste of the later sorte of aunciente writers are verie muche addicte to the praise of sole life yet was not marriage cleane taken awaie from priestes for more then a thousande yeres after Christe You rehearse certaine aunciente writers and emoÌ„g them Dionysius Areopagita of whoÌ„ I must admonishe the vnlearned reader that he is not that Dionysius whoÌ„ saincte Paule at Athenes conuerted but one of muche later tyme For the reste of the Doctours if you had alledged their saiynges as you dooe their names I should haue saied some thyng vnto theim But that all aunciente fathers as you saie doe not forbidde marriage of Priestes and suche as haue vowed virginitie you maie knowe by these examples First Tertullian was a married man and writeth a booke to his wife Epiphanius rehearseth many heretikes whiche forbadde marriage Also of suche as had vowed virginitie and could not keepe their vowe he writeth Contra Apostolicos libr. 2. Tom. 1. haeres 61. Melius est itaque vnum peccatum habere non plura Melius est lapsum Ã cursu palam sibi vxorem sumere secundum legem Ã¡ virginitate multo tempore poenitentiaÌ„ agere sic rurssus ad ecclesiam induci velut qus mala operatus sit velut lapsum fractum obligatione opus habentem non quotidie ocultis iaculis sauciari ab improbitate quae Ã diabolo ei infertur Sic nouit ecclesia praedicare haec sunt sanationis medicamenta It is better therfore to haue one sinne and not manie It is better for hym that is fallen from his course opeÌ„ly to take hym a wife accordyng to the lawe and to repente along tyme for his virginitie and so againe to be brought into the church as one that hath doone euill as one that is fallen and brused and hath neede to bee bounde vp and not to be daily wounded with priuie Dartes through the improbitie which is wrought to hym by the Deuill So the Churche knoweth to preache these are the medicines of healyng You see here that Epiphanius woulde haue suche as could not keepe their vowe of virginitie rather to marrie then to burne according to the doctrine ef sainct Paule Chrysostome whose name also you reherse in his second Homelie vpon the first Chapiter of the Epistle to Titus hath these woordes Obstruere prorsus intendit haereticorum ora qui nuptias damnant ostendens eaÌ„ rem culpa carere imo ita esse pretiosam vt cum ipsa etiam possit quispiam ad sanctum â–ª Episcopatus solium euehi That is to saie He purposeth vtterly to stop the mouthes of heretikes which condemne mariage shewyng how that thing is without faulte yea to be so pretious a thing that with it any man maie be aduaunced to the holy sÃ©e of a Bishopricke Chrisostome therfore is not so whole on your side as you make hym no more is any of the auncient fathers though it please you to abuse there names for a shewe But who amonge all the olde writers was either a greater admirer of virginitie or a more defacer of matrimonie then Ierome was and yet he writeth thus of virgines that haue vowed continence ad Demetriadem Sanctum virginum propositum caelestis angelorumque familiae gloriam quarundam non bene se aegentium nomen infamat Quibus apertÃ¨ dicendum est vt aut nubant si se non possunt continere aut contineant si nolunt nubere That is the ill name of some that behaue not theim selues well dooth slaunder the holy purpose of virgines and the glorie of the heauenly family of aungelles to whom it is openly to be spoken that either thei doe marie if thei can not conteine or els that thei must conteine if thei will not marrie By these witnesses it is apparant that all auncient fathers be not of your iudgement if wee shall beleue their owne writinges rather then your saiynges And coÌ„cerning them that haue vowed continence if they haue any conscience of their vowe and are able to performe it none of vs

vniuersally and haue been alwaies vsed in the Churche Secondely that thei bee not contrary to the doctrine of the Apostles conteined in the holie scriptures for then it is moste certaine thei are no Traditions of the Apostles for thei did not deliuer one thyng in writyng and a contrary thyng in Tradition Thirdly that whatsoeuer Tradition of the Apostles is not conteined in the scriptures although wee knewe it came from the Apostles it is lawfull vpon good consideration to alter it For seyng that all necessarie matters are conteigned in the scriptures whatsouer thei deliuered whiche is not conteined in the scriptures was but temporall might be chaunged aswell as the decree De sanguine et suffocato of blood strangled And that we ought not to receiue whatsoeuer is commended to vs as a TraditioÌ„ of the Apostles maie appere by these exaÌ„ples Irenaeus was a manne that liued nere to the age of the Apostles for he sawe as he hymself doeth testifie Polycarpus the disciple of sainct Ihon. And he declareth that it was a Tradition commonly receiued in Asia as of sainct Ihon the Apostle and of other of the Apostles that our sauiour Christe liued fiftie yeres whiche is contrary to the truthe of the Gospell Irenaeus libri 2. Cap. xxxv If suche a fable could bee credited for an Apostolike Tradition so sone after the Apostles departure what maie bee iudged of those that in two hundreth three hundreth fiue hundreth sixe hundreth eight hundreth yeres after the Apostles were not heard of but sodainlie were sette out in the worlde as Traditions of the Apostles Eusebius also reporteth libri v. Cap. xviii that it was alledged as a TraditioÌ„ of the Apostles that Christ commaunded theim not to departe from Hierusalem twelue yeres after his ascension whiche is manifestly contrary to the the historie of the Actes of the Apostles Tertuliane after he was fallen into the errour of the Montanistes voucheth the Tradition of the Apostles against the Catholikes whom he calleth Psychicos that is animales naturall men and not spirituall Ieronime in Euangel Math. libr. 4. Cap. xxv declareth that it was a Tradition emong the Iewes that Christ should come at midnight whervpon he gathereth that the Tradition of the Apostles was deriued that on Easter eue the people should not depart out of the churche before midnight but tary there for the commyng of christ A likely matter that the Apostles would make a Tradition of the erroure of the Iewes The same Ieronyme vpon the firste Chapiter of Agge saieth verie well of the Apostolicall Traditions Sed alia quae absque auctoritate testimonijs scripturarum quasi Apostolica traditione sponte reperiunt atque confingunt percutit gladius dei But other thinges also speakyng of heretikes whiche thei finde out and feigne of them selues without the aucthoritie and testimonies of the scriptures as it were by Tradition of the Apostles the sworde of God dooeth strike By these examples and testimonies it is manifeste that wÃ©e must not by and by receiue what soeuer is saied to be a Tradition of the Apostles The Papiste Fowerth saincte Augustine in his thirde Epistle ad Ianuarium in speakyng of these thinges whiche in diuerse partes are obserued in christes Churche diuersely he geueth that certeine and sure rule that if thei be not against the professed faieth of christes churche nor against the good liuyng and maners of men but haue in theim some maner of encouragement of a better life wheresoeuer saieth he we dooe knowe anie such thing diuersely to be vsed we shal not only not disalow theim but also folow theÌ„ with praise and innouation of life So that the infirmitie and weakenes of some men be not let therunto when otherwise if more profette maie come therby vnto the good then hurte vnto the weake offended therby sine dubitatione facieÌ„da sunt without doubte saieth he al suche although thei be diuerse and in diuerse places diuersely obserued yet they ought to be continued and kepte The aunswere WÃ©e agree with sainct Augustine that suche Ceremonies as are instituted for order and comelinesse sake beyng diuers in diuerse churches if thei be not contrary to the Scriptures are to bÃ©e obserued of suche as remaine in those Churches And what this should make either for you or againste vs I dooe not sÃ©e at all For your Ceremonies are voide of edifiyng vnorderly vndecent for the churche of Christ and then the opinion of merite and satisfaction that you ioigne vnto them beyng contrary to the Christian faithe and the aucthoritie of the Scriptures maketh theÌ„ to be vtterly abhominable Furthermore when you make them essentiall partes of the religion and worshippe of GOD our sauiour Christe hym self out of the Prophete Esaie doeth vtterly condemne theÌ„ For GOD will not be worshipped with the doctrine Traditions and preceptes of menne Matth. xv Thus neither your ten reasoÌ„s out of the scriptures nor your ten argumentes out of the doctours nor your fower bulwarkes out of S. Augustine are able to defende your Popishe churche from ouerthrowe whiche if she take vpon her to encounter with the truthe muste needes bÃ©e discomfited and come to vtter destruction The Papiste Besides that this refourmed Englishe churche hath no agreaunce with the catholike churche of christe the religion thereof doeth onely stande of negatiues like as it shall appeare in the processe followyng The aunswere Besides that your Rhetorike in railyng on our Churche is verie vnreasonable your Sophistrie it self in quarellyng againste vs is voide of sufficient subtiltie not onely to defende it self but at leaste wise to hide it self For what impudente kinde of arguing call you this by enumeration of a fewe particulers to conclude any vniuersall proposition These newe reformators deny twentie thynges whiche the Papistes affirme ergo their religion standeth onely of negatiues Maie not I likewise reason the Papistes denie fourtie thynges that the Protestauntes affirme Ergo the Religion of Papistes standeth onely vpon negatiues Furthermore wheÌ„ euery affirmatiue proposition implieth a negation of his contradictorie and euery negatiue propositioÌ„ importeth an affirmation of his contradictorie you maie as well saie that it standeth altogether vpon affirmatiues as you dooe vpon negatiues Like as in the tenne commauÌ„dementes of GOD onely twoo are affirmatiue and eight are negatiue wherein all the duetie of a Christian manne consisteth you might reason that Gods commaundementes stande almoste all of negatiues as though God did onely tell vs what we should not doe and did not teach vs what wÃ©e should dooe like as you conclude afterward vpoÌ„ the sale of Clare the Butchers horse but that right reason telleth vs that the prohibitiue CommauÌ„dementes are also preceptiue and the preceptiue commaundementes are also prohibitiue for he whiche forbiddeth adulteterie commaundeth a chaste life and he whiche commaundeth to honour our parentes forbiddeth vs to disobey the same But because faithe whiche is the foundation of religion is an affirmation of those thinges whiche are beleued

honour due vnto sainctes The aunswere Howe shall wee call vppon theim in whom we dooe not beleue Roma x. We beleue onely in God therefore wee call vpon God onely We acknowledge no mediatour of God and men but onely Iesus Christe j. Timoth. ij Neither of redemption nor intercession For the Apostle in that place speaketh purposely of intercession saiyng I besech you therfore brethreÌ„ that praiers supplications c. bÃ©e made for all men And as for honour that should be due to sainctes we acknowledge none beyng taught by so many places of Scripture that al honour and glorie belongeth onely to God who is a ielous GOD and will not giue his honour to any other Wherefore as Augustine saieth honoramus eos charitate non seruitute wee honour theim with loue and not with seruice by whiche testimonie of that godlie manne your blinde distinction of latria and doulia is ouerthrowen for what is doulia but seruitus Whiche kinde of honour sainct Augustine doeth vtterly deny to be giuen to sainctes August De vera religione Capi. 55. The same Augustine dooeth also declare wherein their honour doeth consist namely in followyng of their example Honorandi sunt propter imitationem non adorandi propter religionem Thei are to be honoured for imitations sake not to bÃ©e whorshipped for religions sake And you your self diffined religion before to be cultus diuinus the seruice due vnto GOD howe would you then that true Religion should dooe any seruice to menne or Angelles whiche are but creatures of God. The Papiste Sixtene it dooeth denie oblations and praiers for the soules departed The aunswere We affirme accordyng to the scripture that the deade whiche die in the lorde are blessed for they reste from their labours and therefore to praie for theim that are happy were superfluous And as for those that die not in the lorde thei are accursed and therefore no praier is to bee made for theim and al that die doe either die in the lord or not in the lord for betwene coÌ„tradictories ther is no meane Apo. 14. Our sauiour christe testifieth of theim that beleue in God that sent hym that thei haue life euerlastyng and come not into iudgement but passe from death to life Iohn 5. And if any hadde neede to bee pourged for satisfaction as you teache that men must be in purgatorie the holy theef that was crucified with Christe shoulde haue bÃ©en one especially but our sauiour christ made him assurance of felicity immediatly this daie saieth he thou shalte bee with me in Paradise Luke 23. And sÃ©eyng the Scripture neither commaundeth nor commendeth Praier for the deade it is vntollerable presumptioÌ„ for any man to vse it And as for oblations wee finde none in Gods woorde apoincted for the deade that wee shoulde offer no not in the oulde lawe where there was so manie diuerse kindes of Sacrifice no one was appoincted for the deade Wherefore the example of Iudas rehearsed by the aucthour of the seconde booke of MachabÃ©es is neither to bee allowed nor followed because he hadde no warrant of Gods lawe to offer any suche Sacrifice The seuententh negation was altogether lefte out in the copie which came first to my handes I suppose by negligence of the writer but in another copie I finde it thus The Papiste Seuententh it doth denie Images and the crosse of Christe The Aunswere Accordyng to the worde of God and the consente of the primitiue churche wÃ©e denie the vse of Images in the Churche whiche are the doctrine of vanities and lies as the Prophet witnesseth Abac. 2. The Papiste Eightene it doeth denie the buriall of the deade bodies in the Churche yeardes The aunswere Wee are not so carefull for the buriall of our deade bodies to dispute where they muste bee laied so that dewe reuerence without superstition be vsed in their Sepulture nether dooe wee refuse to burie theim in the Churche yerdes and places of comon buriall although we thinke no holines to bee more in one place then in an other The Papiste Nintene it doeth denie the hallowyng of the Fonte Oile Palmes and Asshes The aunswere Of hallowyng the water of baptisme I haue spoken sufficiently before as for oile Palmes Asshes and suche other beggerly Elementes of the worlde that haue no woorde of GOD to comende them wee haue no vse of theim in our religion but in their Ciuile vse all the creatures of god are hallowed to vs by the woorde of God and praier Gal. 4. Coll. 2.1 Tim. 4. The Papiste Twentie it doth denie holy breade holy water Vestimentes Chalices Copes Tunicles Candlestickes lightes Sensors Orgaines in the church singing in the quere reliques of sainctes pardones and pilgrimages wherby it doeth appeare that the religion of this newe reformed Church doth stande wholy of negatiues by destroiyng subuertyng and deniyng of all thinges before vsed in the Catholike Churche of Christe The aunswere As this twentieth differeth from the ninetenth only in wordes so one answere shall serue bothe These weake and beggerly Elementes of the worlde christian religion needeth not hauyng Christe in whom dwelleth all fulnes and perfection wisedome iustificatien sanctification And generally of all Ceremonies as is often saied before wÃ©e admitte none as parte of Gods whorshippe whiche are instituted of menne onely suche as bee accidentall and mutable if they be ordeined for edificatioÌ„ order and decencie and be voide of superstition we obserue theim But so that no mannes conscience bee bounde to theim And that when soeuer occasion serueth for better edification and more comely order it is lawfull to abrogate them and to institute newe in their places The Papiste Wherein the aucthors composers and deuisers of this newe religion haue dealed muche like as one maister Molande Vicar of sainct Peters in Oxforde did with Clare the Butcher a neare neighbour and parishner of his vnto whom by the waie of a merie ieste he made sale of an horse all by negatiues on this wise saiyng vnto hym how that his horse had not a great heade his horse hadde not a paire of Asse eares his horse had not one touth in his heade longer then an other his horse had not a sadle backe no Splent Spauen or Ringbone hys horse was not pincromped sicle hought nor broke winded and so forth all by negatiues he soulde his horse to Clare the Butcher not expressyng what his horse hadde but what his horse had not Dealyng therin with muche like faieth and truthe as our Preachers dooe with the people of this Realme which goe aboute to plante a new religion amongest theim which standeth as I haue here expressed wholy by negatiues in affirmyng nothyng and deniynge all thinges The aunswere You conclude your matter as it is verie mete with a merie tale I had almoste saied of Robin Hoode and little Ihon but I should saie of maister Molande and Clare the Butcher of Oxforde Whereby a manne may perceiue you were pleasauntely disposed that in so shorte a treatise wold

nÃ©edes thruste in so long a tale and the same to dilate with all the circumstaunces whereas you had no leasure to note the places of your Doctours that ye alledge in good earneste But now sir sauyng your tale and to applie it to the purpose If maister Molande as he rehersed some faultes of whiche perhappes his horse was free so he had recited all the faultes that maie be in any horse and denied theim all to bee in his horse might not Clare the Butcher haue boughte a good horse of him by negatiues But maister Molande like a subtile Sophister repeateth a many of his defaultes and suppresseth as many or more and so he begileth poore Clare the Butcher And this Sophistrie of maister Molande is youre Logike throughout all your treatise of a fewe particulars to inferre an vniuersal And this your Iade belike you thoughte to sell vnto some as simple as Clare the Butcher that could no more discerne of your diuinitie then Clare the Butcher could sÃ©e of maister Molandes Sophistrie Or els if you mente good faithe as you do pretende I must nedes saie to quitte your tale that if Clare wer not a better Butcher then you shewe your self to be a Logicien or diuine you might bothe procede in one facultie and maister Molande bee your presenter For as he solde his horse by negatiues so you haue proued that all our Religion standeth wholie vppon negatiues that we denie all thinges and affirme nothyng The Papiste Dewe obiections made againste the premisses For wheras ye haue saiede the religion of this newe reformed Churche to stande wholy by negatiues in affirmynge no one thyng more then was before vsed in the Catholike churche of Christe howe vntrue this is who seeth not when the religion of this newe reformed Church doth affirme and hath brought in many thinges as good godly and lawfull whiche before were straightly denied The aunswere It must nÃ©edes be a clerkely disputatioÌ„ wher you maie be both opponent respoÌ„dent your self wher you maie make argumeÌ„tes for vs and make answere for your self But as he that aunswereth if he gett the victorie ouerthroweth him that opposeth so you taking vpon you to oppose and aunswere your self you can ouerthrowe none other but your owne self But neuer a one of these fiue obiections is holden of vs in maner and forme as it is propounded of you And therfore I would desire you henceforwarde to defende youre owne matters aswell as you can for you shall gette neither money nor thankes to plaie the Proctor for vs. The Papiste Firste it dooeth affirme that it is lawfull and bothe good and godly that Priestes shoulde take wiues and beyng firste made Priestes it is lawfull to marie The aunswere We affirme that it is vnlawfull that any manne should bee bounde to sole life whiche hath not the gifte of continence And that marriage is as honourable in ecclesiasticall ministers as in al other men whether thei were married before thei were called to that office or to whether thei marrie afterwarde Hebre. xiij j. Timoth. iij. and Tite j. The Papiste Seconde it dooeth affirme that Freers Monkes and Nonnes after their vowes made solemnely vnto God of their chaste and coÌ„tinent life that it is lawful for theim to mary together and holde the same to be good and lawfull wedlocke The aunswere Wee affirme that who soeuer hath made a rashe and vnaduised vowe of continence whiche he is not able to keepe ought to repente him of his rashenes and rather to marrie then to burne j. Cor. 7. The Papiste Thirde it doeth affirme that a man beyng deuorced from his wise for fornicatioÌ„ may therupon marie againe and take another and so it is lawfull for hym to haue twoo wiues a liue the one in the bedde the other diuorced The aunswere Wee affirme that thei whiche are lawfully deuorced for adulterie are no more housebande and wife For the knot of marriage by lawfull deuorsemente is cleane dissolued and therefore a manne so deuorsed maie marrie and not haue twoo wiues at ones accordyng to the doctrine and right vnderstandyng of our Sauiour Christes wordes Math. v. and xix The Papiste Fowerth it doeth affirme Breade ad wine to bee the whole substaunce of the Eucharistie after the consecration The aunswere Wee affirme accordyng to the scriptures and faithe of the Churche for a thousande yeres after Christe that breade and wine remaine in the Sacrament and are necessarie there to remaine that it maie bÃ©e a Sacramente for the woorde muste come to the Elemente and so make it a Sacrament But we doe not affirme that breade and wine is the whole substaunce of the Sacrament but the bodie and blood of Christe receiued by faithe is the principall parte thereof as in Baptisme the outward Element is water but the principall part thereof is the pourgyng of our sinnes by the secrete and woÌ„derfull workyng of the holie ghoste the Papiste Fifte it doth affirme that onely faieth iustifieth and that faieth alone is sufficient to procure and purchase for vs gods grace and mercie for the time of this present life and at the ende and terme therof life euerlastyng Beside many other like diuerse thinges that the religion of this newe reformed churche doth affirme as thinges lawfull and haue brought theim into this realme as thinges good and godly The aunswere Wee affirme that the free mercie of God in Christ is the efficient cause of our iustification whiche mercie we appreheÌ„de by none other hande or instrumente but by faithe But that either faithe dooeth procure or purchase Gods grace or mercie by any whorthinesse of it wee vtterly denie as also that onely faithe is sufficieÌ„te for a christian man when we teache that this faith by which we are iustified is not a solitarie faith but of necessitie accompanied with many vertues good workes although by receiuyng Goddes mercie no workes but onely faithe doeth iustifie vs. The Papiste An answere against the obiections For aunswere beside that there is no one of their affirmatioÌ„s now by theim brought that maketh any thing ad cultum diuinum to the seruice and honouryng of god wherin true religion doth consiste as it is before proued by the diffinition therof geuen by Augustine al their affirmations doe include some negatioÌ„s of a farre more better thing then is brought in by their affirmations The aunswere But euen nowe in the latter ende of the firste obiection you confesse that wee affirme many other thynges beside these fiue whiche you haue rehersed And now as though we had no other affirmations you conclude as your maner is that no one of our affirmatioÌ„s maketh any thyng ad cultum diuinum to gods seruice and that all our affirmations doe include a negation of a farre better thing then is brought in by them So that when wee affirme all the articles of the Crede none of theim perteineth to Goddes seruice but rather include a negation of a farre better thing When we affirme

Selected quad for the lemma: religion_n

Text snippets containing the quad