Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	faith_n	jesus_n	lord_n	9,726	5	3.7449	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20660	A disproufe of M. Novvelles reproufe. By Thomas Dorman Bachiler of Diuinitie	Dorman, Thomas, d. 1577?	1565 (1565)	STC 7061; ESTC S116516	309,456	442

perfectely abandoning all worldely care Their profession is to teache the liberall scieÌ„ces to youthe without rewarde to bring vp their companie in the studie of diuinitie in knowledge of the tongues aswel the vulgar and common as the learned and principall tongues the latine greke and Hebrue to preache at their home to conuert infidelles abroade to the faithe and heretikes to the church and all this in the name of Iesus and for the loue of Iesus Hereafter you finde faulte M. Nowell with such ordres of religiouse men as beare the names of sinfull men as of S. Benedicte S. Dominike and S. Frauncis nowe you blame them which beare the name of Iesus him selfe as you imagine Why wright you so contrarily but because it is not the name that grieueth you so muche as the thing the ordre the rule of religiouse men The whiche because you are notable to reproue so truly as you are a man euen made for that purpose to scoffe at the name wretchedly you floorishe agaainst the coate and foyne against their garmeÌ„tes but their ordre you can not reproue their bodie you can not perce vnto For speake of the ordre life and behauiour of these whom you cal Iesuites and speake truly M. Nowel and one colleage of that coÌ„panie as for exaÌ„ple that in Rome or in Conimbra of Portugall shall shame for vertue and learning beside the sincerity of religioÌ„ al your congregations of protestaÌ„tes what so euer or where so euer they be The miraculouse coÌ„uerting to the faith of infinite millions of infidelles in more then 20. diuerse kingdomes of the Easte and West IndiaÌ„s and other moste ample couÌ„tries of late yeares discouered the miracles by theÌ„ wrought the Apostolical trauaile by lande and by see a of these good fathers the cruell martyrdome of manie for preaching the faithe of Christe to infidelles all whiche maye at large be sene in the epistles called Diuersi auisi c. in the Italian tongue set furth from the yeare 1551. vntill the laste of 1564. in foure seuerall partes doe euidently declare bable and prattle rane and rage as muche as yow liste that their ordre is no schisme or hipocrisye as yow lewdely talke but a blessed and learned companye of holye men raised vp by God in these wicked dayes bothe to staye the faithe readye to fall in these partes to plant it in other places where it was neuer hearde of before and finally for the vtter ouerthrowinge Augusta Dilinga Prussia Brunsberg Vienna Ments of heretykes where so euer theey be as in Germanye especiallye where diuerse learned colleages are of them to the no small harte burning off youre felowe protestantes and yow M. Nowell God be praysed they haue done Whiche olde grudge made yow I beleue in this place more spitefully to speake off them then of anye other ordre of religiouse men For thus you continue yeat to inuey against them VVhy is Iesus one then and Christe an other Be there two Nowell Christes then or one diuided into two One of these muste nedes be Neither is Iesus one and Christe an other neither are Dorman there two Christes nor one diuided in two neither was this the meaning of S. Paule when he asked whether Christe were diuided howe euer it please yow pleasantly to dally thereuppon abusing the holy scripture moste wickedly to serue youre scoffing and railing spirite If there had bene emongest the Corinthians no other schisme then that some of them for the loue of Iesus Christe leauing all worldly substance and hope thereof had assembled them selfe in to a companie together to preache to teache to instructe freely all men and that for Iesus sake professing to be called by the title of a companie gathered together in his name and other some not minding to folowe suche highe perfection continuing the common course of lyfe were called by the common name of Christians he woulde neuer we maye be suer haue asked whether Christe were diuided And surelye if this shoulde haue bene S. Paules minde I see not but yow might haue brought a more euident place then yow haue brought anie yeat to proue that euen in S. Paules tyme Iesus Christe was diuided and that so there were then schismes For in the Actes of the Apostles we Act. 11. reade that at Antioche the disciples were first called Christians and then if S. Paule chaunced to be in that companye as it is not to be doubted but he was of that companye you might proue S. Paule by his owne wordes to haue diuided Iesus Christe and so to be a schismatike For the texte hathe yow wote well that the disciples were called Christians not Iesuchristians But God be praised M. Nowell S. Paule had no suche meaning as yow woulde make the worlde wene he had no nor anye suche wordes neither as yow ascribe to him and therefore yow haue moste wickedly falsified the scriptures the more pleasantly to scotne and scoffe at the seruauntes of God S. Paules wordes M. Nowell falsifieth the scripture 1. Cor. 1. are Nunquid diuisus est Christus is Christe diuided Why make yow him to saye is Iesus Christe diuided Was there no other vauntage to be founde against those whom you call Iesuites but to make such a homelie shift as this is Nowe Iesus be praysed therefore in whose name they are gathered together Ells if Iesus Christe be not two but one as he is moste certeinly Nowell one and being not diuided as he moste certeinly is whole then are yow Iesuites were your religion good nothing ells but Christians It were pitie to interrupte youre pastime otherwise I Dorman woulde put yow in remembraunce that there be no suche religiouse men as yow fantasie called Iesuites but then were all the sporte marred and therefore let the societye of the name of Iesus be called for youre pleasure at this tyme Iesuites And nowe I saye to youre obiection that if yow take Iesuites precisely for all that beleue in Iesus Christe I graunte to yow Iesuites and Christians are all one But they are not called Iesuites M. Nowell if they were so called at all because they beleue in Iesus Christe So they beleued before they were Iesuites But why they are called as they are yow haue hearde before And thus this argument of youres is proued to be but a sophisme which being thus ouerthrowen all that yow heape thereupon hereafter falleth downe also as when proceding in this lewde kinde of talcke yow saie Then are all Christians Iesuites also then doe yowe in vaine Nowell bragge of a seuerall name of religions if youre religion and oures be one All Christians are Iesuites and all Iesuites are Christians Dorman touching the faithe and beliefe in Christe But in that some of a more passing loue to the honour of God become to be of the compaine of suche as forsake the worlde the pleasure and libertie therof to folowe Iesus only to preache his holie worde to

bishoprike that one chiefe bishop which conioyneth all in one you shall see so many schismes as there be bishoppes and so shall all come to naught Thus maye appere how litle the worde in solidum wholy whereby you would wrest S. Cyprian to a forced meaning of youres to saye that be cause euery bishop had a part of this bishoprike wholy therefore they were all equall in that bishoprike maketh for you whereas in this tree compared to the whole bishoprike of the churche all and euery bowe thereof hath of that common life which is in it parte thereof in solidum wholly as well as the roote which conteineth them together and the roote hath but his parte of that life in solidum no more then hath the least branche there and yet is the chiefe parte of the tree for all that Thus you see how euen by S. Cyprians owne auctoritie you be cast in your own turne And loke what hath bene sayed of the tree the same may be sayed of the light of the sonne or of many riuers comming frome one heade spring As for that that you note me of falsehoode for remouing of the worde Sanctâ—ssimae frome his place and changing fo 19. b. 4 it into Sanctissimum for the remouing of any word that is a false lye For it is you that place the word Sanctissimum A lye 20. out of his ordre putting it before Episcopum whereas it shoulde and dothe folowe in S. Cyprian after and not I. As for the worde Sanctissimae changed in to Sanctissimum I confesse that the best bookes reade otherwise Which faulte either I committed by following some copye which had so either els as it is a thinge easely done in writing by taking out the place amisse For to doe it of sett purpose as youre spiders nature whiche is to turne all into poyson surmiseth what vauntage shoulde I haue gotten thereby If such titles would helpe I coulde haue brought furth the Aug. epist 90. et 92. epistles of the fathers of the councels of Carthage and Mileuet where in their seuerall letters they vse oftentimes to the pope the worde Sanctitas tua your holynesse with diuerse other to that effect To conclude the matter you saie that Maximus and his Nowell fo 22. b. in fin fellowes had a controuersie with Cornelius altogether diuerse frome oures and therefore that their example apperteineth nothing thing to this case of the Popes supremacie which then was neither moued nor knowen And againe that being priestes of Rome it was no merueile thoughe they reconciled them selues to theire owne bishop whome they had offended For the first what controuersie so euer they had it maketh Dorman no matter For heretikes they were and went from the communion of the bishop of Rome whether as heade off the church or their peculier bishop and Diocesan I care not This is that which I entendid here to proue that they forsoke their heade and so fell into schismes oute of the whiche it is impossible for any to rise without they ioyne them selues to their heade againe as these did here And iff they were priestes of Rome as I thinke they were not but suche as at that time folowed Nouatus in Rome yeat maketh this still thus farre for me that euery schisme must be holpen by returning to the heade what so euer he be Which is the thing to make you with often repeating to vnderstande it which I seeke in this place For I am here in my preface where eueÌ„ as in my first proposition it is inough to proue that it is expedieÌ„t to haue one heade in Christes church to gouerne the same although I proue it not of the B. of Rome so is it here sufficieÌ„t to proue that heresies beginne by forsaking the heade and that they must ende by returning to the same though I name not any heade by name Although for any thing that hath bene saied to the coÌ„trarie I might defende that euen in this place the same is proued in the Bishop of Rome the generall head of all That the recantation of Vrsatius and Valens offred vp to Iulius then pope maketh muche for the Bishop of Romes Supremacy The 8. Chapitre Doth not M. Nowell thinke you good readers playe the M. Nowel answereth to that which no man obiecteth mery man bothe with you and me and all the worlde beside in the handling of this place of Vrsatius or Vrsitus and Valens First while he maketh me to reason of the titles that these two bishoppes vsed in their libell of recantation and then solemly confuteth my reasons by other out of Saint Augustin and S. Ciprian with double epithetons for my single whereas I haue no suche one worde Next in coÌ„cluding the whole matter to recreate your foreweried spirites and to sende euery man to his home in loue and charitie with a fitte of mirthe For his musike rewarde you him as you shall see cause for for youre sakes it was and not mine To his answeres to my reasons of the titles of beatissimus Dominus Papa the moste blessed lorde pope or what so euer elles I will replye when that or anie other shall be proued to be mine In the meane season to this reason off his Vrsatius and Valens offred vp their recantation to Athanasius the Nowell fol. 23. b. 22. bishop of Alexandria ergo This maketh as muche for the Supremacy of Athanasius as it doth of Iulius the Pope because it hathe some apparence I will here make answere First I saye Dorman M. Nowell that the antecedent that is that they offered in like maner their recantations to Athanasius is a manifeste A lye 19. lye then that if it were true that yeat the conclusion doth not folowe and so the reason is faulty For the first let Nicephorus be examined whome you here alleage in two places the 9. boke the 13. and the 27. chapitres I meane the 27. for in the other chapitre there is no worde of that matter and so shall it appeare whether you be a lyer or no. Nicephorus hath that to Iulius the B. of Rome they offered libellum poenitentiae a libell of their repentance of Athanasius he saieth no more but onely that after their reconciliation to the pope they wrote lettres to him signifieng that they were nowe quieted and agreed in communion with him whome before they had so cruelly persecuted Of their recantation which is vnderstand by the worde Libellus poenitentiae he mentioneth no worde at all But let vs now coÌ„pare together the wordes first in the libell offred to the pope and then in the lettres sent to Athanasius To the pope they saie Beatissimo domino papae Iulio Vrsitius Valens To the moste blessed Lorde pope Iulius Vrsitius and Valens To Athanasius they write Domino fratri Athanasio episcopo Vrsitius Valens episcopi To oure Lorde and brother Athanasius the bishop Vrsitius and Valens bishoppes I doe not here

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