Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	authority_n	church_n	scripture_n	4,231	5	6.1426	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10443	A copie of a challenge, taken owt [sic] of the confutation of M. Iuells sermon made by Iohn Rastell	Rastell, John, 1532-1577.; Rastell, John, 1532-1577. Confutation of a sermon, pronounced by M. Juell, at Paules crosse, the second Sondaie before Easter (which Catholikes doe call Passion Sondaie) Anno Domini .M.D.LX. Selections.	1565 (1565)	STC 20727; ESTC S119777	10,470	36

or by any example of the primitiue church I promise that I will geaue ouer and subscribe vnto hym in that poynt And of this I for my part will not onlie not call in any poynt being well assured of the trueth therein but allso will laye more matter to it Wherefor beside all that I haue said allready I will say further and yet nothing so much as might be said If any one of our aduersaries be able clearlie and plainelie to proue by such authoritie of the scri ptures the old Doctors and Councels as I said before 22 That the Bishopp of Rome was called Antichrist within the first vjC yeares after Christ 23 Or that the people was then tawght to beleue that the force and strength of their faith made Christ his bodye present to them in the SacrameÌ„t and not any vertue of wordes and consecration 24 Or that the residue of the SacrameÌ„t vnreceaued was taken of the priest or the parish clark to spread ther young childerns butter therevppon or to serue their owne to the with it at their homely table 25 Or that who so had said in the Sacrament is the true and reall bodie of Christ and not a figuratiue body onlie or mistical shold ben therefor iudged a papist and brought vp before high commissioners 26 Or that it was lawfull then to haue but one communion in one church in one daye 27 Or that images were then cutt hewed mangled and reuiled though it were answered that they are not holden for Godes or Sainctes but kept only for memorial sake of Christ him selfe or any of his faithfull 28 Or that Bishopes then threw downe Christ and his sainctes images and set vp their owne their wyues and their childernes pictures in their opeÌ„ chambers and parlors 29 Or that our Sauior in his last supper deliuered hys bodye to many more then his twelue Apostels 30 Or that Iudas Machabeus in causing sacrifice to be offered for the dead added in that point vnto the law and offended God and ys no more to be folowed in that doing then Loth and Dauid are in their incest and adultery 31 Or that a Bishopp being a virgin at takyng hys office did afterwardes yet commendablie take a wife so to call an harlot vnto hym 32 Or that after the first wyfes death which he had before holy orders receiued any priest toke a second or third vnto hym with a toties quoties the later wyfe departing left hym in hott fiery passions that he needed an other to coole hym 33 Or that any preacher of those daies moued young men and women in open sermons not to blushe or be ashamed of desyering the one the other no more then they would be ashamed of spetting or any such naturall actioÌ„ 34 Or that it was at those dayes the right way to knowledge euery man to read by hym self the Scriptures and neglect all kynd of tradition 35 Or that the lent or friday was to be fasted for ciuile policie and not for any deuotion 36 Or that Palmesonday was solemnised without bearing of bowes conmonly called palmebowes Or that Christmassdaye was without a masse or asshewensday without asshes or Candelmasdaye without bearing of Candels 37 Or that the Natiuity of S. Ihon Baptist was kept holy and the Eue fasted and neither the natiuity neither the assumption of owr blessed lady kept holy with a special fast vpon the Eues 38 Or that they did pray vnto God vpoÌ„ the feast of S. Michael saying grawnt that owr liffe maye be defended on earth by them by whom thow art allwayes wayted vpon in heauen and neuerthelesse tawght the people that it was iniurious to Christ and his mediation to aske for helpe at any others handes then his 39 Or that they should vse the signe of the crosse in baptysme only and not at the coÌ„secrating of Christ his body 40 Or that they were not heretykes which threw downe altars erected vnto Christ 41 Or that any Bisshopp then was maryed vpon Asshewensday 42 Or that any goodman then did write that the gouernement of women was monstruous 43 Or that est in these wordes hoc est corpus meuÌ„ ys to be taken for significat 44 Or that the lay people communicatyng did take the cup one at an others handes and not at the priests handes or the deacons 45 Or that there was any controuersie then in religion which being decided by the Bishop of Rome the contrarie part was not taken for heresie and the mainteiners of it accompted heretikes 46 Or that any then was put in the Calender for a Martir which was hanged by iust iudgement not for any cause and matter of faith but for euident and wicked felonie 47 Or that any ecclesiasticall persons were depriued then of their benefices or excoÌ„municated owt of church and liuyng for that they refused to sweare against the authoritie of the Bishope of Rome Or that any suche othe was vsed to be put vnto any man at that tyme 48 Or that any fryer of threescore yeares obteinyng afterwardes the Rome of a Bishop maried a young woman of xix yeares 49 Or that any Bishopp then preached to be all one to pray on a dunghyll and in a churche 50 Or that any but heretikes refused to subscribe to a general and lawful couÌ„cell gathered and confirmed by the Bishop of Rome his authoritie These be the highest misteries and greatest keies of their religioÌ„ and without these their doctrine can neuer be mainteyned and staÌ„d vpright Yf any one therefor of all owr aduersaries be able to auouch any one of all these articles by any such sufficient authoritie of Scriptures doctors or Councels as I haue required as I sayd before so saie I now againe I am content to yeld vnto hym and to subscribe in that poynt which I wold neuer do nor might do vnto an heretike knowing that my faith must not hang vpon the euent of disputation yet seing I haue begon to playe the foole with a foole therefor I vse this terme of subscribing as I do lerne it of master Iuell But I am well assured they shal neuer be able trulye to alleage one sentence And becaufe I know it therefor I speake it least any happelie should be deceaued And thus far furth to the imitation of master Iuell Factus sum insipiens vos me coÃ«gistis But what now might any protestant think of this challenge will he not mislike with me that emong so manye articles as I reherse with great solemnitie so few are of weight and substance will he not be moued at the very hart that for indiffereÌ„t matters and reasonable ceremonies I shall require yet to haue their proufe out of the first six hundred yeares after Christ and owt of generall councells or auncient doctours or els make an exclamation agaynst the keeping of them will it not greiue hym that I stick vpon termes which can neuer be fownd in the cumpasse of the primitiue church which if their

impietie 3. Or that the last willes and testamentes of fouÌ„ders of almes howsen Colledges and Monasteries were broken coÌ„cerning their temporal goodes and legacies and that no part thereof dyd come to their owne bloud and familie These be such articles as are directed first against the proper honor and glo rie of God allmightie secondlie against the grace of Ihesus Christ and profit of all Christians in the world thirdlie against the dignitie estimatioÌ„ and honor of all Sainctes fourthlie against the profit of the sowles departed by debarring their commodities so that in all states worldes and persons Christ thorowgh these articles ys proscribed And againe in these articles the fundation estimation and perfection of their Ghospell and preaching consisteth so that without these or worser then these they could not be so singular and vnlyke other Christians Yf therefore any of all owr aduersaries be able with sufficient authoritie to proue these articles or conclusions of theirs owt of the Scriptures vse of primityue churche Doctors or Councels either he shall be proued manifestlie to misconster and misuse Scriptures doctors or councels either els he shall be praised for his labors and folowed with a free wyll and submission Lett this be the challenge and let vs obteine an answer vnto it for if the Catholykes pressed with such questions which for the most part deserued no aunswer haue not refused to shew their faith and geaue reason of it vnto their aduersaries allthowgh the lack of conference with their felowes of free printing and open vttering of their bokes might with reason haue stayed them from their purpose and not haue moued to chainge their contrie for the matter how much more cawse and reason ys it that they which are so fauored in their procedinges should not lett to stand vnaunswered such principall questions as are moued agaynst them nor goe at that tyme backward and flee from the quarell when most of all they should shew them selues and spread furth their cunnyng and sinceritie And yet if these forsaid articles are to manye for their leysure or yf they seeme to much particular for their profite which would not be espied or yf the answering vnto them should be sayed to be forbydden by wyse heades for a rumor may sone be made to faine that it serueth to a saction to make such challenges and combattes Lett me be quietlie suffered then to speake a few wordes and indifferent such as to which euerie religion must agree yf with any reason it will be credited The heretykes sayeth Tertullian make a shew of Scriptures and by this their boldnes straytwayes some they moue Now in the very conference it selfe and meetyng togeather they weerie the stedfast and sure men they catche and intrapp the weake and the indifferent they dymisse and lett goe with grudges and scruples But this way must be stopped vpp against them at the fyrst and they are not to be suffered to dispute and reason vpon the Scriptures And why so Marye for good cause sayeth Tertullian For some one heresye doth not admitt certayne Scriptures and those which it doth alow and receiue it turneth vnto her purpose by putting vnto them or takyng awaie somwhat from them Some againe are so presumptuouse and take so much vpon them that they will not acknowledge that for Scripture by which they may be conuicted Ergo we must not appeale vnto the Scriptures sayeth he and the triall ys not to be apoynted in them by which the victorie ys either none or vncertaine or not verie sure For allthowgh the conference vpon the scriptures shold come to that passe that it would leaue both sydes alyke yet the order of thinges required that to be fyrst and formost proponed and putt furth of which onlye it ys to be disputed at this tyme. that ys to saye Quibus competat fides ipsa cuius sint Scri pturae Ã quo per quos quando quibus sit tradita disciplina qua fiunt Christiani who they are vnto whom the faith it selfe belongeth whose are the Scriptures of whom and by whom and what tyme and vnto whom the trade and instruction was geauen by which men are made Christians For where it shall apperet hat the truth of the Christian discipline and faith is there shall be the truth of the Scriptures and of the expositions of them and of all the Chri stian traditioÌ„s Thus haue I Englisshed more at large owt of Tertullian that it might the better be coÌ„sidered of the Reader whether he speaketh rea son or no and whether in any disputation to be instituted or any challenge to be apoynted these articles which Tertullian specifyeth are not principallie to be debated and examined and whether this trade and manner of arguing doe serue to the mainteynyng of any stomak which ys so naturall as I may saye and so reasonable that you can not deuyse a more indifferent To vse it therefor to myne owne comfort and others and yet not to depart from the manner of a challenge therebye to recompense owr aduer saries I saye 1. Yf any of owr aduersaries be able to shew by any sufficient or lyklie argument and testimonie that they haue any true Christian fayth at all emong them for faith cleaueth vnto authoritie which they can neuer shew for them selues c. 2. Or that the Scriptures haue ben delyuered vnto them or that they are the right keepers of them 2. Or yf they can tell from whom they haue receiued their Ghospell other then papistes 4. Or by what successors from the fyrst eyther maker or cheife preacher of theire Ghospell it hath come vnto them 5. Or at what tyme they receiued it 6. Or yf they can shew but the fundacions onlye or proportion of some churche howse communion table communion boke or any other thing neuer so smal by which it might be gathered that a true an Apostolyke religion was extant to be seen within the six hundred yeares after Christ as voyd of ornamentes ceremonies reuerence distinction of places and dignityes Sacramentes and solemnities parteyning to Sacramentes as theirs ys These are the most best and easiest questions for the capacitye of a sensible man and most meetest to be asked of these greate folowers of Antiquitie as they saye them selues Yf therefore any of owr aduersaries can name eyther the places or the persons where their religion stode of old tyme or from whom by lineall descent it hath come to theyr churches and ministers I promyse for my selfe and others allso eyther to proue their predecessors heretikes or to yeld with a good will to their succession yf they bring it downewarde from any Apostle I haue sayed And in the meane while vntill theyr aunswer be deuised I will contynue in that fayth which lawfull Bisshoppes of England receiued of Sainct Augustyne a monke and owr Apostle which by the allmightie power of God conuerted owr realme from Idolatrie to Christianitie which receiued his faith of Sainct Gregorie the greate and the first of that name And Sainct Gregorie lerned it of his predecessor Pelagius the second Pelagius agayne receiued it of Benedictus the first from Benedictus then we goe vpward to Ioannes III. to Pelagius I. to Vigilius to Siluerius to Agapetus to loannes the second to Bonifacius the second to Foelix the first to Ioannes Ito Hormisda to Symmachus to Anastasius the second to Gelasius to Faelix III to Simplicius to Hilarius to Leo. I. to Sixtus III. to Caelestinus to Bonifacius I. to Zozimus to Innocentius to Anastatius I. to Siricius to Damasus to Faelix the second to Liberius to Iulius to Marcus to Siluester to Melchiades to Eusebius to Marcellus to Marcellinus to Caius to Eutichianus to Faelix I. to Dionisius to Sixtus the second to Stephanus I. to Lucius to Cornelius to Fabianus to Antherus to Pontianus to Vrbanus to Calistus to Zepherinus to Victor to Eutherius to Soter to Anicetus to Pius to Higinus to Telesphorus to Sixtus to Alexander which was the first that apointed making of holywater which receaued the Catholike faith of Euaristus which receaued it of Anacletus which receaued it of Clemens which receaued it of Sainct Peter which receaued it of Christ which is God most true and blessed for euer Amen Fare well Deus autem pacis conterat Sathanam sub pedibus vestris velocitet Quoniam viri S. Theologiae peritissimi Angli apud me fide dignissimi perlegerunt hunc librum Iohannis Rastelli per omnia catholicum esse censent dignumque qui typis excusus Ã popularibus eius Prouintiae nempe Anglicanae legatur puto ipsum tutÃ² posse imprimi Ita testor Cunerus Petri de Brouwershauen Louanij Pastor S. Petri indignus 11. Nouem 1561 Prouer. 26 Lutherus in Postillis The Catholike his Challenge made of greate and waightie articles Caluin in his institue tioÌ„s which are apoyne ted to be readen of the priestes of England Libr. de praescr aduersus haereticos A most short and profitable consideration to goe before eue ry chaieÌ„ge or to make of it by it selfe alone a iust challenge Rom. 16.

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