Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	write_v	year_n	yield_v	18	3	6.6367	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20303	A sparing restraint, of many lauishe vntruthes, which M. Doctor Harding do the chalenge, in the first article of my Lorde of Sarisburies replie. By Edward Dering student in Diuinitie. With an answere vnto that long, and vncourteous epistle, entituled to M. Juel, and set before M. Hardings Reioinder	Dering, Edward, 1540?-1576.	1568 (1568)	STC 6725; ESTC S108150	240,683	364

dominicum vntill the next sunday Then of like they receiued euery sunday This argumēt saith M. Harding is slender a learned man will be ashamed of it And he answereth it with an other argument if thou wilt haue a paterne of a good one marke it well The wordes are saith he quando communicat when she dothe communicate Ergo she did not communicate euery sunday He that will reprehend M. Iuels argument it is reason himself should haue made a better By suche reasons we may conclude what we wil. When she did communicate therfore she did it not euery sunday Then when we go to dinner we sit downe Therfore we goe not to dinner euery day Suche prooues may be soone made Biside this M. Harding chalengeth the translation but that is not worthe answering Alias is commonly vsed for the next fallacia alia aliam trudit Nos alia ex alijs in fata vocamur Aliud ex alio malum Ex alio in aliud vicissitudo And if we say in Englishe we must tary for another terme euery wise man doth vnderstand it we must tary til the next terme Thus hear appeareth no insufficiencie in M. Iuels proofe but muche folowing M. Hardings vntruthe The B. of Saris. Likewise Socrates writeth thus in Greke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say to haue a congregation or assembly by thēselues Harding The .168 There are no suche words in that place in Socrates Dering False quotation needeth no great excuse The B. of Saris. Let Missa be taken for the Masse that is for the ministration of the Sacraments Harding The .169 It doth not signify the ministration of the sacramēts Dering Betwéene M. Stapleton and M. Harding maister Iuel can say nothing without blame The sixth vntruthe noted by maister Iuel out of maister Hardings answer is this S. Andrew said the Communion and not the Masse In the returne of this vntruth saith maister Stapleton you speake fondly the Masse and the Communion is al one Héere saith maister Iuel let the Masse be taken for the Communion That is an vntruthe saith maister Harding it can not be so taken Thus we sée these men are at a point speake maister Iuel what he wil so long as he speaketh truthe he shall not escape blame Whether Missa may signifie the Communion or no. Reade more in the .17 vntruthe The B. of Sarisb Verily it is prouided by the decree it selfe that in priuate Chappels there should be a lawfull and an ordnarie company Harding The .170 vntruthe It was not prouided Dering To make this vntruthe perfect M. Harding hath bound it with a double asseueration verily verily this is a false lie But surely surely there is little honesty to vse so muche wrangling where the matter it selfe is plaine The words of the decrée are these vt ibi missas teneat propter fatigationem familiae iusta ordinatione permittimus we permit that in due order for the wearinesse of his housholde he may haue Masse in his priuate Oratorie Now though maister Harding goe not the right way to proue his priuate Masse that goeth to séeke it out in priuate chappels yet let vs way well what this permission is The decrée saith iusta ordinatione or iusto ordine so without due order it might not be not in priuate Oratories and to haue it with order was to haue a number of Communicantes So this permission yet makes no priuate Masse Againe the decrée saith propter fatigatiouem familiae for the wearinesse of the housholde whereby it appeareth the householde must communicate For if they should not haue gon to church how should they haue ben werie of going thē was there not yet priuate Masse Thirdly it was gra●●ted in those parishes in which beside that householde there was legittimus ordinariusque conuentus in which there was beside a sufficient companie What neded this exception if the Priest might haue sayd Masse receiued a●one Litle companie will serue to make one communicate Thus we sée Maister Harding doeth no where speake more aduisedly than where he maketh most constant asseueration The B. of Saris. Vincentius writeth after Gregorius was dead Bonifacius ruled the church of Rome This Boniface obtained of the Emperour Phocas that the church of Rome should be the head of all churches and that bicause the church of Constantinople wrote it selfe by that title The next yeare after that Augustine that was called the English mens bishop died The yeare folowing Iohn the Almonar was in great fame at which time also Mahomet first spred his religion in Arabia Harding The .171 vntruth Vincentius vvriteth not so Dering If thou knowest not what wrangling is now learne Maister Harding findeth here diuerse faults The first that Bonifacius was not next Gregorie and true I think it be Sauinianus was one yere betwene and what skilleth that to priuate Masse Or why should Maister Iuel of purpose speake here vntruly It is very probable he might forget the order of the Popes that was so occupied to set out Gods religion This was not worth the noting Another fault is where Vincentius saith Augustine the first● English Bishop Maister Iuel saith thus Augustine that was called the English bishop What contention aboute words is this ▪ Another fault is bi cause he alleageth not one sent●nce where Vincentius doeth commend the Almonars lib●ralitie Except Maister Iuell would haue filled his booke with idle words this was nothing necessarie He searcheth 〈…〉 what I killeth it then to alleage hi● co●●●●dations We reade in Plato that a 〈…〉 was euer won● to make suche a●nswer●s ▪ when Cherephon asketh Polus what science Gorgias professeth Polus always is vp with a speciall commendation of it and neuer tels what it is But Socrates sayd that was nothing to the purpose there was no man dispraised it so what helpeth it when we aske of the Almonars age to alleage Vincentius commendation of him No man disprayseth him we séeke for his age we enquire not of his qualities lette the man alone The fourthe faulte is that he parteth this saying What tyme Mahomet spred his religion in Arabia in the distincte letter of the Doctours allegations This doyng helpeth Maister Iuell neuer a whit For if it be true what skilleth it who sayth it Againe if the Printer make not his letters well Maister Iuell is not to blame Here are foure faulte● founde without salte or ●auoure yet there is an other and that is that aboute this time Mahomet spred not his religion For he beganne sayth Maister Harding in the latter time of Heraclitus the Emperour Maister Harding is verie supersticious in computation of times or this would séeme to bée a verie ●ender 〈◊〉 Phocas began his raigne in the yeare of our Lord .604 three yeares after that Bonifacius was made Pope ▪ 607. it was foure yeares after that Iohn the Almonar shoulde saye this Masse Anno .610 within .xix. yeare● after in the ninetene yeare of Heraclitus

earth But Macte ista virtute tua ▪ yet let your worship reioyce in Gods mercies for not withstanding these daungerous rockes yet you are passed in to narrow way and the Lorde God be praised who shall encrease the number you haue some companye There be men of great honoure and estimation yet louers of Gods truthe and voide of all courtly wickednesse Would God their doings were registred in Ceder trees and they had golden pictures in the Citie OLYMPIA ▪ that they might be spectacles to all noble posteritie God hath sure giuen them double happinesse Their liues shall ende here in honoure and then it pleaseth their father to giue vnto them his kingdome There are other great gouernours of this common wealth beautifull and comely members of Christes body ▪ which make not policie their religion nor blasphemie Gods ordinaunce where mannes lawe doth not establishe it They haue chosen the good parte which shall not be taken from them God shall make their dwelling places sure when the aduersarie shall be throwen downe out of his seat Some other there be of good estat● and vertuous not entangled with vanitie nor blinded with superstition which make not gaine their rightuousnesse nor contempt of Gods ministers their estimation They shall receiue an hundred folde in this life and when they haue run their course they shall haue the crowne of glory And as in the time of ELIAS when the Prophet thought that all the children of Israel had forsaken Gods couenaunt broken downe his altares and slaine his Prophets with the sworde yet God made answere I haue reserued vnto me 7000. men which haue not bowed their knee to DAAL euen so at this present time there is a remnant through the election of grace that haue not their inwarde thoughts spotted with papistrie nor their outwarde life with especiall crimes With these and other bicause your worship doth walke togither in the straight path of true obedience God hath giuen vnto you this fruit of your aucthoritie to be beloued among them where you dwell and this comfort of your conscience that by your example they learne to know God Nowe what remaineth but that you pray vnto God that he which hath b●gon this good worke in you will make it perfect vnto the ende that as your youth hath not bene fed with suche wantonnesse as in like estate and fortune do the vsually abounde so your further yeares should be voide of all vngodly desires and you found faithfull vnto your death in the which hope and confidence the Lorde God through his sonne Iesus Christ sende you long life and happy yeares to the maintenaunce of his glory and comfort of his Church Fare you well in the Lord from Christes colledge in Cambridge the .2 of Aprill 1568. Youres bounde as his owne Edwarde Dering ¶ To the Christian Reader WHen I first perused this Reioinder of master Hardings good Christian Reader and savve in vvhat sort he made answere to M. Iuels Replie I vvas grieued bothe for his own sake that so many good giftes should be so yll applied and especially for thy sake least peraduenture his deceitful talk should beguile thee I sawe on the one side the inclination of many very daungerously bent to the loue of that religion On the other side much wordly wisdome and vnderstanding countenaunced with suche a singulare boldnesse and impudencie that without the especiall working of almighty God I saw but litle hope of their further libertie whose hart was set to receiue bondage I coulde not be ignoraunt of the common prouerb which I had heard so often that fair words do make fooles faine and I sawe againe the subtile kinde of wryting the sugred words and entising speaches which the enimie did vse to call away the simple vnto their destruction These euils the more perillous they were so I thought it appertained vnto all good men by what meanes possible to seke the spedier remedie And therefore in the great businesse which that good Bishop had in hande whose happy Sermon did first so much enflame the enimie I thought it some parte of my duetie according to the gift that God had giuen me so to make aunswere vnto the subtile aduersarie and helpe to confirme in Gods truthe suche our simple brethren as were falling away Vpon this occasion I first toke vpon me to meddle with this Reioinder And when in reading it I founde the whole nothing worthy answer I did chuse only so farre to touche it as I might bothe make a sufficient discharge of all suche blame as was laid vpon maister Iuel and shewe forthe an open and vndoubted proofe of the residue of maister Hardings labour Then I toke vpon me the aunswer of his long Epistle written to M. Iuell wherein he spareth nothing saue only truthe to allure his reader and the defence of those .225 vntruthes whereby he would discredite Gods true religion By this meanes I did trust that some would quench their longing thirst to drinke of that golden cuppe full of poison and spirituall whoredomes and perceiuing the whole grounde of their religion to be nothing else but quarels and wranglings would at last runne forthe of their vngodly synagoges and most frowarde assemblies This labor I had finished more than .xij. monthes since with so little diligence that it made wiser men to consider better of it whose wisdome was also a longer stay vnto me least either my true meaning might run in blame for want of consideration or my vnripe writing might giue occasion to the enimie of triumph But afterwarde remembring the good councell of Plutarche 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So I after some continuaunce of time read ouer againe mine owne doing in which as I could haue wished something altered if I had sought the commendation of learning so I sawe nothing but truthe maintained and that in suche sort as maister Harding might not wel contemne it Then knowing assuredly that bothe the defence of truthe might edifie the learned and the manner of my wryting minister grace vnto the godly Reader I would no longer suppresse that which being set abroade might be fruitful And vpon this aduise I deliuered it vnto the Printer but after perusing it I espied in the Printing many faultes which the indifferent reader will not lay vpō me Only for my discharge I thought good in this Epistle to admonishe thee of some that by them thou mightest knowe whome to blame for the rest In the .38 leafe for the house of 〈◊〉 thou shalt finde printed the churche of Rome and straight after modest for immodest In the .40 leafe such language for such laughing In the .46 leaf the same hath made vs free for the sonne hath made vs free In the .53 leafe way for ●ay fol. 64. corner it for couer it fol. 65. is not yet for is yet In the .96 leafe thou shalt find king Ionathas yet good re●der I wrote king Iosaphat If that fault had ben mine I wold thē haue alowed M. Harding

men héereby saith he it appeareth it was giuen to deade men not that it was thrust in their mouthes But I pray M. Harding can a thing be giuen to a dead man to eate and not thrust into his mouthe This vaine contention about words proueth M. Harding to be a very wrangler This appeareth to be true by the Canon M. Iuel recites and further we reade that it was commaunded if the persone were dying infundatur ori eius Eucharistia that the Sacrament should be poured into his mouthe Héere by the way note that in that time the people receiued the cuppe As touching the .85 vntruth M. Hardings Reioinder doth confute it selfe in the next vntruthe before he said the Councel did forbid it now he sayth it did not so whether it did or no M. Harding hath made a lie and except the distruction of thrusting it in their mouthes and putting it in there is no coloure to shadow the lie The B. of Saris. The members of these argumentes hang together like a sicke mannes dreame Harding The .86 vntruthe I make no arguments in this place Dering No good arguments in déede I graunt but yet suche as they are you encombre vs with them The B. of Sarisb Heere would M. Harding faine finde a Masse c. Harding The .87 vntruthe Heere I seke not for the Masse Dering But to séeke after your Masse is your only purpose Therfore here you speake nothing to the purpose and consequently as it was said afore your writings hang together like a sicke mannes dreame The B. of Saris. Here these words euery other christian man or woman that he hath in by the way are an ouerplus and quite from the purpose Harding The .88 vntruthe The .12 Diuision These vvordes are quite from the purpose Dering The question is whether there were priuate Masse within .600 yeare after Christ that is whether the Priests receiued alone in the congregation Maister Harding answereth sicke men and women receiued at home The controuersie lieth whether this be from the purpose The B. of Saris. For the question is moued not of any other man or woman but of the Masse and only of the Priest that saith the Masse Dering The .89 vntruthe Before there was an vntruth quoted not numbred here is one numbred and not quoted When M. Harding telleth what this vntruthe is we will answere it in the meane season we may marke the value of these vntruthes Some not worth numbring some not worthe naming but all is good inough for this Reioinder The B. of Saris. S. Ierome in his exposition is as homely calling it vilem intelligentiam traditionum Harding The .90 vntruth S. Ierome calleth not Moses lavv so Dering Héere M. Harding maketh two gesses One at S. Ieroms meaning an other at maister Iuels if either faile this vntruthe that is risen by chaunce must sal of necessitie But M. Harding héere as his whole religion is maketh very muche of outwarde shewes For except a little carnal pleasure of the outward sense there is nothing in their sinagogue but mourning and lamentation of the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no wise he will haue beggerly Ceremonies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saithe he is poore or nedy not beggerly What great ignorance in singular impudencie This exacte defining of Gréeke words may bréede some where some opinion of learning But alas héere is nothing but in déede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beggerly wrangling without other learning or good religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith maister Harding is not beggerly but poore Yet Aristophanes saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not pore but beggerly Nowe whether were better Grecian master Harding or Aristophanes I thinke it may be sone iudged Aristophanes wordes are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a begger and hath nothing he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that liues by his labor Thē by this it séemeth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is beggerly And Maister Harding that sacred interpretation that trident couent doth so muche enforce doeth it not call them egena elementa And I pray you M. Harding whether is egena poore or beggerly Surely Ouid saith de rem amor lib. 2. of Hecate and Irus why they are not beloued Nempe quod alter egēs altera pauper erat bicause Hecate was but poore Irus was a very begger but thus it is Maister Harding careth neither for Aristophanes nor yet for Ouid neither yet for Gréeke nor yet for Latine He is so ielous ouer his vntruthes that some time he speaketh he knoweth not what Againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saithe maister Harding is rather Elements than Ceremonies In déede I graunt the word signifieth the foure elements but I trow he wil not haue S. Paule speake thus now you know God why turne you againe to the fire aire water and earth that were a beggerly sense made of the holy Ghosts wordes Then why doeth he not confesse that S. Paule meaneth the Ceremonies of the law and thus much as concerning master Hardings Gréeke As touching his religion it is very choler if in respect of Christ he may not suffer the ceremonies of the law to be called beggerly But it is no maruell though this interpretation offend them for what is it that Paule calleth beggerly Ceremonies It foloweth You obserue dayes and monthes times and yeares Hinc illae lachrimae for this cause M. Harding is so much offended such obseruations are great principles in Papistrie and to call them beggerly is to make all that Religion nothing worthe But we sée suche a one is Paule he was chosen to preache among the gentiles and God haue the glory he hath conuerted vs from al popish Idolatry For this aucthoritie of Ierom which M. Harding blameth in which he séeketh for his vntruthe read the place thou shalt finde the words or else let this be vntrue The B. of Saris. Of mingling water with wine superstition only except no man maketh any great accompt Harding The .91 vntruth The old fathers make great accompt of it Dering If M. Harding will presse vpon these wordes no man maketh any great accompt then he might haue said I and my felowes make great accompt of it therfore some body dothe it and by this meanes he might haue had many witnesses of his saying and so his vntruthe had bene the surer If he will not so force the words why doth he apply them vnto the olde fathers By this it appeareth he writeth not alwayes with the best aduisement But now he doth M. Iuel great wrong and racketh his words to that he neuer ment He speaketh of him self and other that at this day professe Gods religion saith that were it not for feare of superstition we would not greatly stick to mingle water with the wine and for proofe that M. Iuel ment thus let his boke be iudge He alleageth Cyprian and Iustine and farther saith that

vntruthe Then thus hang these vntruthes If this last be true that the Gréeke Church dothe consecrate with prayers the thirde is true that it intendeth not Transubstantiation And the second is true that it hath no suche intent as the Church of Rome hath and the first is true that these churches are not resolued in this intent Now consider I beséeche thée good Reader what manner of vntruthes these are that notwithstanding their great number are yet so smal in value that if but one be proued true all .iiij. must be graūted Sure thou must néedes confesse that M. Harding who in his Epistle would so faine shoote at hobs and rouers yet at this marke he hath had so good deliuery that he hathe farre ouershot him selfe and his whole commendation is no more worthe than that praise in Horace of a babling Poete qui variare potest rem prodigialiter vnam which cā turne a true sentence into a great many lies For proofe of this last vntruthe on which the other hang we haue the plaine wordes of the Councel of Florence alleaged by M. Iuel where it is shewed that in the Gréekes mynisterie after the words of Christ pronounced this is my body they make this prayer fac panem hunc honorabile corpus Christi tui c. make this breade the honourable body of thy Christ. By this prayer it is manifest that these wordes this is my body being pronounced before did not worke Transubstantiation But bicause it hath pleased M. Harding in to great a zeale of his number to score vp vntruthes thus vnwisely least his friends should thinke the matter vnsufficiently answered we wil say somwhat of them in order euen as M. Harding noteth them and I doubt not but to the indifferent reader they shall one of them sufficiently confute an other First saith M. Harding the Church is resolued on the Priests entent But that is very false For the Gréeke Church and the Church of Rome haue not one intēt The Greke Church as is said doth consecrate with prayers The Church of Rome with hoc est enim corpus meum The Gréeke Church maketh more accompte of the worthy receiuing than of Consecration The Churche of Rome thinketh we ought to haue more regarde of Consecration than of the worthy receiuing I leaue out other differences which are almost infinite This is inough to proue our purpose Secondarily saithe M. Harding the Church of Rome entendeth not Transubstantiation What he entended in this vntruthe I know not For my parte wold God M. Iuel said héere vntrue and that that Romish Church would leaue of that presumptuous entent Thirdly saith M. Harding the Gréeke Church meaneth transubstantiation And this is very straunge for a learned man to speake suche repugnances First y t the church of Rome intendeth not transubstantiation Againe that the Gréeke Church doth intend transubstantiation And thirdly y t they two intende one thing when M. Harding with all his wrangling can make these vntruthes agrée sure we wil subscribe Now resteth a little to be considered of the Councel of Florence whether it may appeare by it that the Churche of the Grecians acknowledge no transubstantiation Thus it stoode When the Latines in that assembly required that they might entreate of transubstantiation The Grekes made answere sine totius orientalis ecclesiae authoritate quaestionem aliam tractare non possimus without the consent of all the East Church we can meddle with no other question c. Héere be the Reader neuer so simple he must thinke thus muche If this article of transubstantiation were so Catholike as they will make vs beleue how commeth it to be called so ofte in controuersie in generall Councell And againe if the Grecians did accompte it as Catholike and were resolued in it what meant they that they would not subscribe to so highe a point of Christian religion sure this was their meaning they knew this transubstantiation was but a Romish deuise and therefore they would ▪ not yelde vnto it And thus muche of these hasty vntruthes The B. of Saris. The .13 Diuision But if Cyril neuer spake word of the Masse how is he heere brought in to proue the Masse Harding The .101 vntruthe Cyril is not brought to proue the Masse Dering But he should proue priuate Masse or else what maketh he héere For of that the question is moued And this is a very hard case that M. Harding must lose his vntruthe or else confesse he speaketh not to the purpose The B. of Saris. Neither may we thinke that Christes body must grossely and bodily be receiued into our bodies Harding The .102 vntruthe We must beleue it Dering As maister Harding hath forsaken Gods Religion and is fallen againe to Poperie so it séemeth also he hath forsaken his learning and beginneth to make vntruthes with his follie This is one of the chiefest articles for which we haue forsaken their vnfaithfull Churche As ofte as we repeate this we conclude the thing which lieth in controuersie betwene vs. This is our professed opinion and vpon the trial of it by good and sufficient aucthoritie if it be proued against vs Maister Iuel is ready to subscribe Then what meaneth maister Harding Or what maner of vntruthe is this Or who can accompte it for true and plaine dealing when vpon good ground we shewe forthe our opinion and he scoreth vp the question for an vntruthe He shal doe well to reproue it before he make anymoe vntruthes of this Reade the .104 vntruthe The B. of Saris. S. Cyprian saith it is meate not for the belly but for the minde Harding The .103 vntruthe S. Cyprian saith not so Dering If M. Harding and his Popishe felowes had falsified the Doctors no otherwise than M. Iuel héere falsifieth S. Cyprian then in a little chaunge of words we should haue had their meaning faithfully deliuered vnto vs and bastard bokes such as they knew not had neuer bene ascribed vnto them But thanks be to God who hath now lightned vs least suche vngodly writings vnder godly names should deceiue vs as touching this vntruthe I graunt the words are not in that treatise entituled de coena domini But whether the author say the same thing in sense let him selfe witnesse M. Iuel alleaging no Latine words but folowing the sense saith thus it is meat not for the belly but for the minde The wordes in Cyprian are these Sicut panis communis quem quotidie edimus vita est corporis ita panis iste supersubstantialis vita est animae sanitas mentis As the common bread which we eate daily is the life of the body so this bread supersubstantiall is the life of the soule and the health of the minde and what is héere falsified by M. Iuel Or what is worthy blame in this allegation Yet M. Harding taketh this smal occasion to finde fault with his printed sermon with his replie and with them that as he saith