Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	believe_v	church_n	tradition_n	3,305	5	9.6577	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15431	Tetrastylon papisticum, that is, The foure principal pillers of papistrie the first conteyning their raylings, slanders, forgeries, vntruthes: the second their blasphemies, flat contradictions to scripture, heresies, absurdities: the third their loose arguments, weake solutions, subtill distinctions: the fourth and last the repugnant opinions of new papistes with the old; of the new one with an other; of the same writers with themselues: yea of popish religion with and in it selfe. Compiled as a necessarie supplement or fit appertinance to the authors former worke, intituled Synopsis papismi: to the glorie of God for the dissuading of light-minded men from trusting to the sandie foundation of poperie, and to exhort good Christians stedfastlie to hold the rockie foundation of faith in the Gospell.	Willet, Andrew, 1562-1621.	1593 (1593)	STC 25701; ESTC S119967	179,229	213

the signe of the crosse and whereas the originall onely hath Hauing his fathers name written in their fore-heads they put in this clause Hauing his name and his fathers name after the vulgare latine So in the canon of the masse they adde these words vnto the Gospel Mandueate ex hoc omnes Eat ye all of this whereas Christ said onely after the cup Bibite ex hoc omnes drinke ye all of this Bellarmine faith it is supplied by â—adition de sacram Eucharist lib. 4. ca. 25. So 1. Ioh. 4. 3. where the authentical Greeke hath Euery spirit which confesseth not Iesus they read after their corrupt latine text Euery spirit which dissolueth Iesus Without any senso whereas the text approueth the former reading for the 2. verse speaketh of spirits confessing Iesus so that consequently this verse must treat ofspirits not confessing Iesus Vnto this place may be added al the corruptions of the vulgar latine translation which are maintayned by the Church of Rome disagreeing from the true originall in Greeke Lastly they do not onely alter and chaung scripture but make scripture of their owne as one of their side prooueth the Pope to bee Dommus reruÌ„ temporalium Lord ofall worldly goods por illud dictum Patri dabo tibi omnia regna mundi by those words of Peter I wil giue thee al the kingdoms of the world These wordes notwithstaÌ„ding Peter neuer spake but they were spoken by the deuill a fit text sure to ground the popes Lordlike dominion vpon Archidiacon Florentin ex citation Iuel pag. 615. defens apolog More who list to see of our aduersaries maner of corrupting scripture I referre them to that which hath beene before said of this matter 1. Piller part 3. a loc 46. ad 5â— I say vnto them now as Augustine to certaine heretikes in his time Mortuus fine sensuiacet valent verba ipsius sedet Christus in coelo contradicitur testamento eius A man lieth deede without sense and his will remaineth in force Christ sitteth in heauen and dieth not yet his testament is gainsaid in Psal. 21. Thus wee see the weake answeres and beggerlie shiftes which our aduersaries through the weakenesse of their cause are driuen vnto Who may fitly be compared to vse Augustines comparison vnto subtle crafty foxes Vulpes solent habere tales foueas vt ex vnaparte intrent ex alia exeant Foxes are wont to haue such holes that they may goe in one way and goe out another Euen so doe our aduersaries seeke starting holes playing fast and loose with vs sometime denying the fathers sometime affirming with them sometime appealing to scripture otherwhile running from scripture to tradition so going in and out at their pleasure Sed ad vtrung foramen as Augustine saith captor vulpium retia posuit But the fox-taker seeing their craft hath laid his nettes in both holes that comming in and going out they are sure to be taken in Psal. 80. So God be thanked our Sauiour Christ this wise taker of foxes hath so armed the defenders of his trueth that whether these wilely foxes goe in or goe out pretend scriptures fathers or goe against them we doubt not buttheir feete shalbe caught with the snare of trueth Sophisticall distinctions and cunning sleightes deuised for the maintenance of popery Part. 3. VEe are now come by the grace of God to shake one of the principall pillers of papistrie for herein lyeth the very strength of their cause the very pith of popish schoole-diuinitie in deuising and inuenting subtile and sophistical distinctions thinking thereby to obscure the light of the trueth and to shift off most euident places of scripture The chiefe of their distinctions though not all yet some and the better part of them we will set down in their order and weigh them in the balance of Gods word that their lightnes may appeare Distinct. 1. I will beginne with that distinction concerning the authoritie of scripture they say that secundumse of it selfe the scripture and in it selfe is of sufficient authoritie but Quoad nos in respect of vs it dependeth of the approbation of the Church that we can not know neither are boundto beleeue the scriptures but because of the testimonie and allowance of the Church Bellarm. de concil lib. 2. cap. 12. Rhem. annot Galath 2. sect 6. Ans. This is but a subtile sleight to steale away the credit of the word of God for the scriptures were wholly written for vs our vse al the authority they haue is for the benefit of men in respect of vs If then they haue no authority with vs nor we bound to beleeue them vnlesse the Church doth approue them then they receiue their authority froÌ„ the Church for scripture was written for men not for God himselfe or Angels So this distinction is contrary to the word of God I receiue saith Christ no witnes of meÌ„ Ioh. 5. 34. But the scripture is the voice of Christ therfore it needeth not the approbation of men The spirit beareth witnesse that the spirite is the trueth 1 Ioh. 5. 6. That is the scriptures are discerned known by the same spirit the which they were written withal The Church in deed is to testify of the trueth but the trueth is to be beleeued for the truths sake although it haue no testimony of men for my sheepe saith our Sauiour heare my voice Ioh. 10. 2. Distinct. They distinguish of the word of God there is VerbuÌ„ Dei scriptuÌ„ the word of God writteÌ„ which is contained in the scriptures VerbuÌ„ Dei non scriptuÌ„ the word of God not written that is their traditions Bellarm. de scriptur lib. 4. cap. 2. Ans. This is a vaine distinction for the whole word of God reuealed is conteined in scripture as outof scripture we proue it thus The word written that is the holy scriptures are able to make a man perfect to euery good worke 2. Timoth. 3. 17. and so vnto saluation But whatsoeuer is ouer and beside that which is perfect is superfluous But no part of Gods word is superfluous therefore no part of the worde beside scripture 3 Distinct. The Church is built say they vpon Peter and Peters faith but faith here hath a double consideration for it may be eyther absolutely considered or with relation to Peters person But faith generally and absolutely respected is not the foundation of the Church but as it was in Peter Bellarm. de Roman pontif lib. 1. cap. 11. Rhemist annot Math. 16. sect 1. Ans. That Peters faith which was in Peter by Peter confessed as a portion IndiuiduuÌ„ of the general sauing faith of the Church is the foundation of the same Church wee denie not But Peters personall faith cannot be this foundation forthen when Peter died his faith being a particular accideÌ„t to his person going away with him the Church should haue wanted a foundation Againe in Peter these two thinges are respected his person faith

Mariage is honourable amongst all men Heb. 13. The Rhemistes also are not a whit ashamed to say that the mariage of Priestes is the woorst sort of incontinencie Annot. 1. Cor. 7. Sect. 8. Pope Siricius epist. ad Himerium Taraconens applyeth that saying in the Scripture against marriage Qui in carne sunt Deo placere non possunt They that are in the flesh cannot please God Now as their doctrine is so is their practise whereby they do not onely make fornication equall to mariage but euen preferre it It was one of the greeuances of the Germanes exhibited to Cardinall Campeius that the Bishops and their Officials did not onely suffer Priestes for their money to haue Concubines but compelled continent and chaste Priestes to pay their tribute to the Bishop and so it might be lawfull for them to liue chaste or keepe Concubines Fox pag. 862. But honest mariage in Ministers they punished with death as anno 1525. Petr. Sponglerus was condemned to die for no other cause but that hee had married a wife ex Oecolampad Thus it is manifest both by the doctrine and practise of the Church of Rome that they do not only with these heretikes match fornication and honest mariage together but giue it the preferment before mariage 5 The Cataphriges did make or mingle their Eucharist with the bloud of children haeres 26. The Papistes much like vnto them haue shewed the people in the sacrament the bloud of Duckes and Pigeons making the people beleeue that it was the bloud of Christ as here in Englande the bloud of Hales which men from all partes of the lande came in pilgrimage vnto many yeares taking it to bee the bloud of Christ was in the ende found to be but the bloud of a Drake and openly shewed at Paules crosse by the Bishop of Rochester the King himselfe being present Fox 1188. 6 The Pepuzians allow women to be priestes haeres 27. So the Papistes suffer women to execute the priestes office in baptizing of children vide suprÃ haeres obiect 4. 7 The Catharistes did so name them selues as being pure and cleane haeres 38. Such are the Papistes which affirme that some are so iust in this life that they neede no repentance Rhemist annot Luk. 15. 1. That iust men in this life may keepe the lawe of God and by their iustice be free froÌ„ the curse therof Galat. 3. Sect. 4. That habitual concupiscence without consent of will is not properly forbidden in the law neither doth make vs guiltie before God Rom. 7. Sect. 5. 10. Do not these men nowe in effect say that they are pure and cleane in this life 8 The heretikes Angelici were so called because they worshipped the Angels haeres 39. which sect Epiphanius saith Augustine thought to be worne out and extinguished But if Epiphanius were now aliue hee should see this heresie reuiued by the Papistes for they doe maintaine the worship and adoration of Angels Rhemist Apocal. 3. Sect. 6. Annot. in cap. 19. 22. 9 The heretikes called Apostolici did not receiue into their communion those that had wiues or proper possessions haeres 46. 10 The Hierachites did receiue onely Monkes and Nunnes to their societie haeres 47. Papistrie sauoureth strongly of these heresies for professed Monkes are with them the deuoutest men how impure soeuer their life be in so much that the profession of Monkerie hath obtained amongst them the name of religion the rest that liue in the world they call seculares mundanos secular men and of the world The Rhemistes affirme that Monkes come neerest to the imitation of Christ 1. Thessal cap. 1. v. 6. That maried priestes cannot conueniently be occupied about prayer or the Sacraments but ought to abstaine from all matrimoniall actes 1. Corinth 7. v. 5. 1. Timoth. 5. v. 5. contrarie to the Councell of Gangra cap. 4. where it was decreed that if any man make difference of a married priest by occasion thereof refraine from his oblation should be accursed Lastly the Apostolici would in no wise suffer those which had vowed single life afterward to marrie though they found themselues vnable to keepe their vow Epiphan haeres 61. So the Rhemistes allow virgins after their vow vpon no occasion to marrie Annot. 1. Corinth 7. v. 28. 11 The Euchites did nothing els but pray helde that it was not lawful for Monks to labour with their handes for the sustenance of their life haeres 57. The Papists encline to both those heresies for first what els do their Monks Nunnes but mumble vpon their beads a certaine stint of praiers in the Latine tongue which most of them vnderstand not at all times houres almost both of day night as they haue their Nocturns Primes their morning euening midnight seruice their third sixt and ninth houres Rhemist annot act 10. sect 6. Secondly we see that most of the Cell-birds both cockes hennes Monkes Nunnes I would say do liue idlie and they beare them out in it for religious men say our Rhemistes such as they count their Masse-munging Monkes to be are not bound to worke annot 2. Thess. 3. Sect. 2. 12 There is another heresie saith Augustine or sect that walketh with bare feete because God said to Moses put off thy shooes haeres 68. So among the Papistes there are sectes of sryers that go barefoote as their friers Flagellantes Franciscans 13 The Priscillianistes did make the Apocrypha that is bookes not canonical of equal authoritie with scripture Haeres 70. So do the papists the bookes of Tobie Iudith the Machabees others which are not found in the Canon of the Hebrue they make them bookes of Canonicall scripture and part of the word of God yea their blind and vncertayne traditions they are not ashamed to call the worde of God vnwritten And yet further whatsoeuer say they the Pastors of the Church doe teach beside scripture in the vnitie of the Church is to bee taken for the word of God Rhemist annot 1. Thess. 2 sect 2. 14 There were certaine heretikes that helde that by Christes descending into hell the incredulous and vnbeleeuers beleeued and that all were deliuered thence at his comming Haeres 79. This heresie I see not howe the papistes can shift off from them selues who doe all generally vnderstand that place of Saint Peter 1. Epistle 3. verse 19. of Christes descending into hell Where the Apostle speaketh of the incredulous and disobedient persons of the olde worlde who perished in the waters and afterwarde remayned in prison onely eight persons beeing saued in the arke If Christ then should deliuer all these incredulous persons how can they auoyde this heresie that Hell was in a manner emptied by the descension of Christ 15 The Coluthians affirmed DeuÌ„ non facere mala that no euil was wrought by God contrary to that saying of the scripture Ego Deus creans mala I am the God that createth euil Shall there be euill in

Manichees They held that flesh was vncleane by creation the papistes by reason of the curse for God cursed the earth and not the waters say they and therefore vpon fasting daies fishe is preferred before flesh Durand lib. 6. cap. de alijs ieiunijs So they both agree in this that flesh is a thing vncleane and impure for if they had not so thought why did not the popish Bishop of London Stokesly rather suffer the pigge to be eaten which was found in one Frebornes house in Lent time his wife great with childe longing for a piece thereof then commaund it as an vncleane thing to be buried in Finsburie fieldes and so the good creature of God to be spilled and lost Fox pag. 1585. 22 There was also another most blasphemous opinion of the Manichees for they held that the partes and members of Christ were dispersed euerie where and that in their meates and drinkes they did deliuer the members of Christ which were tied and bounde in the creatures Tales saith Augustine sunt electi eorum vt non sint saluandi a Deo sed saluatores Dei liberant enim membra Christi cum manducant The elect amongest them for so they call their principals and ringleaders are such that they looke not themselues to be saued of God but professe rather to be the sauiours and redeemers of God for they doe set at libertie as they imagine the members of Christ in their daily eating Compare now the opinion of the papistes with these heretikes see if they be not cosen germanes for as they made them selues Saluatores Christi The sauiours of Christ so is it a saying among papistes that Sacerdos est creator creatoris sui That the priest doth make his maker by fiue wordes speaking in the masse But herein the papistes goe beyond the Manichees for they deliuered the bodie and members of Christ from the prison of the creatures and sent them vp to heauen but the papistes bring them down from heauen and close them in the creature vnder the shape of breade and wine 23 Lastly there was a notable heretike one Rhetorius who affirmed that all other heretikes did RectÃ¨ ambulare Walke the right way and holde the trueth Haeres 72. But this seemeth so absurd a thing to Augustine that he doth not giue credit vnto it Who if he were now aliue woulde not thinke it so incredible a thing for excepting those heresies which haue beene raised concerning the natures of Christ his person where notwithstanding the papistes are not free from error what heresie hath there bene held about the officies of Christ his kingdome priesthoode and propheticall office which is not this day either in whole or in part maintained by the Church of Rome as it may partly appeare by that which we haue said alreadie And thus I thinke we haue in some measure recompensed our aduersaries courteous dealing who so kindly vpbraid vs with heresie Let all the world now iudge who are neerest cosens to heretikes they or we Wee may say vnto them as Augustine sometime to the Donatistes Videsne quemadmodum ista non sententia sua sed vesica non solum inani sono verumetiaÌ„ in capite vestro crepuerit Doe ye not see how this their vaine sentence puffe of a bladder hath giuen a cracke and is broken vppon their owne head cont Petilian lib. 2. cap. 101. So this stormy blast of heresie which they haue puffed at vs is blowen vpon their owne faces and they onely are found to be the heretikes If they speede no better in other matters the worst end of the staffe is like to be theirs And this shall suffice for this part Of the grosse absurdities and inconueniences of Popish Religion WEe will nowe the Lord assisting vs lay together some of those absurd and vnreasonable positions which are boldly without shame affirmed by our aduersaries hauing alreadie sufficiently detected and discouered their blasphemies opinions contrary to scripture together with their heresies And herein the papistes doe bewray such ignorance and blindnesse that wee neede not doubt to say as it is alleadged by the holie Apostle That God hath giuen them the spirit of slumber eies that they should not see and eares that they should not heare to this day Rom. 11. 8 And as in an other place the same Apostle prophesieth God shall send them strong delusion that they should beleue lies 2. Thess 2. 11. But now to the matter in hand They affirme that no general councel is of sufficient authoritie without the allowance of the pope And that he is in such sort aboue al councels that he cannot though he would submit him selfe to their sentence Bellar. de concilijs lib. 2. cap. 11. 14. But the scripture saith he that refuseth to heare the Church let him be vnto thee as an heathen man or publicane Math. 18. 17. Therefore if the pope shal refuse the sentence of the Church assembled in generall councels he is no better by the voice of Christ then an heathen The papistes being further vrged that if the pope were aboue councels there shoulde bee no waye to resist a wicked pope Bellarmine aunswereth like a Clerke that there is no other remedie left in such a case but to pray to God who will eyther conuerte or confounde such a pope Lib. 2. de Concil cap. 19. An answere as absurde as the opinion is for by this meanes the Church shall runne into ruine and decay when it is in mens power to helpe it which is nothing else but to tempt God then to depend of his extraordinarie worke when he hath appointed an ordinarie meane of redresse That to haue beene twise maried is a greater let and impediment to the election of a Bishop then either adulterie or fornication Bellarm. de clericis lib. 1. cap. 24. Whereas these are euery where prohibited in scripture but not one place can be shewed where second mariage is forbidden That a man may attaine vnto a greater measure and higher degree of the loue of God then is commaunded in the law Thou shalt loue the Lord thy Godwith all thy soule with all thy strength Bellarm. de Monach. lib. 2. cap. 6. respons ad Melancthon Whereas it is certaine that it is not possible for vs to loue God in such perfection as we ought and are commaunded much lesse can we do more then is our duety to doe Luk. 17. 10. That it is not lawfull for a votarie to marrie though he were sure by mariage to cure some mortall or deadly disease that otherwise is incurable Bellar. de monachis lib. 2. cap. 32. resp ad 4. rationem Yet S. Paul counsaileth Timothie to drinke wine whereas his manner was to drinke water not for any mortal disease he had but because of his infirmitie and weaknesse onely 1. Timoth. 5. 23. And all such vowes as are made rashy to the hurt and hinderance of our selues or others may better be broken then kept because they

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