Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	wit_n	write_v	writer_n	18	3	7.7876	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12940	A counterblast to M. Hornes vayne blaste against M. Fekenham Wherein is set forthe: a ful reply to M. Hornes Answer, and to euery part therof made, against the declaration of my L. Abbat of Westminster, M. Fekenham, touching, the Othe of the Supremacy. By perusing vvhereof shall appeare, besides the holy Scriptures, as it vvere a chronicle of the continual practise of Christes Churche in al ages and countries, fro[m] the time of Constantin the Great, vntil our daies: prouing the popes and bishops supremacy in ecclesiastical causes: and disprouing the princes supremacy in the same causes. By Thomas Stapleton student in diuinitie.	Stapleton, Thomas, 1535-1598.; Horne, Robert, 1519?-1580. Answeare made by Rob. Bishoppe of Wynchester, to a booke entituled, The declaration of suche scruples, and staies of conscience, touchinge the Othe of the Supremacy, as M. John Fekenham, by wrytinge did deliver unto the L. Bishop of Winchester.; Harpsfield, Nicholas, 1519-1575.	1567 (1567)	STC 23231; ESTC S117788	838,389	1,136

antecedent doth comprehende vvhich is such an euill fauoured forme of argument that yonge studentes in the scholes vvoulde be ashamed therof The Donatistes made the like obiectioÌ„ against the catholique fathers vvherto S. Augustine maketh ansvvere The state of the Apostles time is otherwise to be thought of than this time all thinges muste be doon in their time In the Apostles time this prophecy was yet in fulfilliÌ„g wherfore do the HeatheÌ„ rage aÌ„d the people muse vpoÌ„ vaine thinges The kinges of the earth set them selues and the Princes consult together against the Lorde and his Christ. As yet that was not in hande which is spoken a litle after in the same psalme and nowe ye kings vnderstand be learned ye Iudges on the earth serue the Lorde in feare and ioy in him with reuereÌ„ce Therfore seing that as yet in the Apostles time kinges serued not the Lorde but still did deuise vaine thinges against God and his Christ that al the foresayinges of the Prophete might be fulfilled than truely impieties coulde not be inhibited by priÌ„ces Lawes but rather be mainteyned For such was the order of the times that both the Iewes shoulde kill the preachers of Christ thinking to doo God good seruice therin as Christ had forspoken and also the gentiles shoulde rage against the Christians that the martyrs might winne the victory thorough pacience But after that this began to be fulfilled which is writen And al the kinges of the earth shal woorship him and al the nations shal serue him what man onlesse he be not wel in his wittes wil say that Kinges ought not to haue a special regarde for the Church of Christ and al manner godlines amongest their subiectes Stapleton We haue declared that M. Fekenham his saying of CoÌ„stantinus the great and the first Christian king may be born in a right good sense aÌ„d also that he speaketh therein agreable to most auncient and lerned writers And if he were deceyued as ye write by ignorance and want of reading which is of your part a mere slauÌ„derous lye the pyth yet of his argument standing vppon the saying of S. Paule is nothinge therby blemished And of al men you may worse lay ignorance to his charge that haue vttered in this very parte and parcel of your answere not only so much grosse ignorance but so exceding and caÌ„kred malice especially in the story of king Lucius And here also yet ones againe to compare M. Fekenham with the Donatists for framing an argument froÌ„ the vse and exaÌ„ples of the Apostles and of the primitiue Churche wherein beside your malice you bewraye your owne vnskilfulnes For this redoundeth altogether vppon you and your owne fellowes For wherein resteth all your eloquence against the Catholike Churche but that it is not conformable nowe to Christes and the Apostles tyme and to the primitiue Churche Namely touching inuocation of Saints suffrages for the dead touching adoratioÌ„ and eleuation of the blessed Eucharistia the minglinge of water and wyne receyuing vnder one kinde sole receyuing and a number of the like Yea and before that any Prince woulde say or doe for you you coulde M. Horne with your fellowes play the Donatists in dede and inueigh against the teÌ„poralties of Bishops agaiÌ„st their lordely trayne and reuenewes because forsoth the Apostles were poore and vsed no such ioylyte But nowe who more ioyly then M. Horne himselfe or who more lordely then your Lordships are Again what is more vsual with M. Nowel a man I trowe of a rare Spirit then to make this tyme the tyme of the primityue Churche that we be the Pharisees and they forsoth the Apostles That nowe we may not prescribe with Antiquity Traditions or Consent of our Elders against them because the Scribes and Pharisees prescribed so against Christ and his Apostles What then Is Luther their Messias and Caluin their Paule But to returne to our matter Though already the Catholiks haue sufficiently answered to al these reasons yet now haue we gotten at your hands an answere for this and all the like that to argue froÌ„ the Apostles tyme to our tyme is a fallax Ã dicto secunduÌ„ quid ad simpliciter that it is an yl fauored forme of argumente that yonge studientes in the scholes woulde be asshamed of and to be shorte that it is a reason of the Donatistes aunswered and confuted by S. Augustine It is alredy M. Horne sufficiently by vs declared that the Donatistes cause and S. Augustines aunswere to them hath no maner affinity with M. Fekenham his reason They denied that princes had any thing at al to doe in matters of the Churche or in punisshing those that breake the Ecclesiasticall lawes M. Fekenham denieth not but that Princes may lawfully punishe heretikes by lawes He confesseth also that Princes may wel and commendably medle as ministers ayders and as assisters by their temporal sworde for the furderance and mayntenance of Ecclesiastical matters but not to rule and prescribe as the chief gouernours of all causes Ecclesiastical I must tel you againe M. Horne There is great difference betwene staring and starke blind And as busie as ye are now again with the Donatists ye lacked a litle salt of discretioÌ„ in alleaging of this place of S. Augustine For this confirmeth M. Fekenhams former saying that in Christes aÌ„d the Apostoles tyme ther were no Christian Princes In the Apostles tyme saith S. Augustine as your self report his words Kings serued not the Lorde but did deuise vayne things against God and his Christ. And here might a man now that would follow your vayne and humour encounter with S. Augustine and obiect vnto him King Abgarus and the thre Kings that came to honour Christes natiuity aÌ„d such other But though they had ben greater KiÌ„gs theÌ„ they were and that there had ben some few other lords or Kings to that did serue Christ yet would no wise man for the cause by me before rehersed quarrell with S. Augustine For a general rule is not by one exception or two notably blemisshed or impayred Such kinde of phrases are to be fouÌ„de aswel otherwhere as in holy scripture As wher it saith that the whole worlde was described by the Emperor Augustus And yet is it wel knowen that he had nothing to doe with a great part of the worlde It is writen also that all the people of Israel did murmure and yet all did not murmure Such kinde of phrases are verefied of the greater or the more notable parte M. Horne The .156 Diuision pag. 95. a. You frame an other reason vpon S. Paules vvords vnto the bisshops of Ephesus vvhereby to proue that al gouernement in spiritual or ecclesiastical causes beloÌ„geth to Bisshops and Priests and not to Princes and Ciuil Magistrats thus you argue The holy ghost appointed al spiritual gouernement of Christes flocke vnto Bisshops and Priests as the vvords spokeÌ„ by S. Paule doe make full and perfect declaration Ergo Kings Queenes

and of al other protestaÌ„t prelats without the realm of EnglaÌ„d no lesse then the Catholike bishopes in Germany or any other where And so staÌ„d you post alone in matters of religioÌ„ not to be informed instructed or corrected in any doubtefull matter or peril of schisme As though you had a warraÌ„t froÌ„ the holy Ghost neither to faile in the faith nor at any time to haue PriÌ„ces that may fayle For al this you annex aÌ„d vnite to the Crown of EnglaÌ„d for euer SeueÌ„thly aÌ„d last in excludiÌ„g aÌ„d renouÌ„cing euery forain Prelat aÌ„d al power Authority aÌ„d IurisdictioÌ„ of euery forain Prelat you exclude aÌ„d renouÌ„ce the whol body of the Church without the realm which coÌ„sisteth most ê“perly aÌ„d most effectually of the bishops aÌ„d prelats the heads therof And as in teÌ„poral IurisdictioÌ„ the othe bindeth al the subiects of the Realm of EnglaÌ„d to obey the only kings and Quenes of that Realm which we doe grauÌ„t also most gladly so that if al princes in the worlde woulde ioyne together aÌ„d coÌ„clude a kind of regimeÌ„t appoint lawes aÌ„d enact statutes for the better ordering aÌ„d directing of the coÌ„mon wealth the subiects of EnglaÌ„d by vertue of this othe are bouÌ„d to renouÌ„ce al such power except our own priÌ„ce would allow theÌ„ and coÌ„desceÌ„d thervnto which thing is reasonable enough for al couÌ„tries nede not to be gouerned in external maters after one sort nor at al times a like the state therof beiÌ„g chaÌ„geable aÌ„d mutable eueÌ„ so in spiritual or Ecclesiastical IurisdictioÌ„ the othe so expressely renounceth al power aÌ„d Autority of forain prelats that if al prelats aÌ„d bishops of the world beside wolde mete together or otherwise agre iÌ„ one truth order or law ecclesiastical which hath ofteÌ„ ben don and may alwaies be done in general CouÌ„cels the subiects of EnglaÌ„d are bouÌ„d vnder pain of periury aÌ„d of a praemunire to renouÌ„ce al such orders lawes aÌ„d decrees or coÌ„cluded Truthes which is shortly to say to renounce and forsweare al obedieÌ„ce to the General Councels that is the whole corps of Christendome represented therin except it shal please the priÌ„ce aÌ„d prelats of our CouÌ„tre to agre to the same Which is to make our priÌ„ce aÌ„d our prelats either as superiours to al other priÌ„ces aÌ„d CouÌ„tries or at the lest as alienats aÌ„d straÌ„gers froÌ„ the whole body of ChristendoÌ„ beside as though we had a proper Christ a proper Ghospell aÌ„d looked for a proper heaueÌ„ in the which other christened NatioÌ„s should find no place And what is this els but by booke Othe flatly to renouÌ„ce the Catholik Church aÌ„d the coÌ„munioÌ„ of Saints both which in our Crede we professe to beleue These be M. Horn the horrible absurdities that doth necessarily folow of this part of the Othe And wheras M. Horn sayth it were ouer much detestable if M. Fecknam were moued to sweare but against one article of our Crede M. Horn muste nedes confesse this othe to be ouer muche detestable whereby not onely M. Fekenham but many other are moued and forced to sweare againste an especiall article of our Crede to wit Against our obedience to the Catholyke Churche The effecte of the Othe and the sence of that Article being cleane contrary one to the other The which that it may to the vnlerned Reader more plainely appeare in this Table following I haue opened the whole contrariety THE TABLE The Article of our Crede I beleue the Catholike Churche Hereof ariseth this proposition as M. Fekenham by a similitude setteth it forth and M. Horn alloweth it fol. 100. b. All Englishmen being Christians ought to admitte and receyue professe and obey the Authority of the Catholike Church that is of the bishops of all Christendome of whome the greatest part are forayne prelats to our Realme in matters of faith and doctrine touching the same The contrary hereof is No Englishmen though Christians may admitte professe or obey any Authority of any forain prelat without the Realme of England The tenour of one parte of the Othe as M. Horne reporteth it pag. 99. b. All true subiectes ought and muste renounce and forsake all forraine iurisdictions povvers superiority preeminences and Authorities of euery forayn prince and prelat state or potentat The equiualent of this part of the Othe is No true subiect of England though Christian ought or may admitte and receyue any forraine Authority power or Iurisdiction of any forayne prelat Thus then the equiualent proposition of the Othe matcheth iumpe with the contrary of the Article and staÌ„deth cleane opposite to the equiualent of the Article Thus. The equiualeÌ„t proposition of the Article of our Crede is Â The equiualent of the Othe is Al Englishmen being ChristiaÌ„s ought to admit and receiue the autority of forain prelats the most part of ChristeÌ„dome being to vs foraine in matters of faith and Doctrine touching the same by them authorised Contrary No Englishmen thoughe Christians ought or may admitte and receyue any forayne Authoritye of any forayne prelat Subalterne CONTRADICTORY CONTRADICTORY Subalterne Some Englishmen being ChristiaÌ„s ought to admitte and receyue the Authoritye of forayne prelats c. Subcontrary Some Englishmen being ChristiaÌ„s ought not to receiue and admit but to renounce and forsake al forayne authority of al forayn prelats c. By this it appeareth that the equiualent of the Othe is cleane contrary to the plaine sence of the Article of Our Crede sette forthe by M. Fekenham in the similitude of the members and the body and in the same similitude coÌ„fessed of M. Horne for good By this also it appereth that a true subiect taking the Othe meaning as he sweareth which if he doe not he forsweareth himselfe and a true Christian professing his Crede can not possibly stande together but are direct contrarye one to the other The one professiÌ„g obedieÌ„ce to the body of the Church coÌ„sistiÌ„g for the most and chiefest parte of forayne Bisshoppes as euery member must obey the whole body the other renouÌ„cing flatly all Authoritye of all forayne prelates as in dede no member of that Catholike body but as a schismaticall parte cutte of from the whole Then will it to our greate confusion of vs be verified which S. Augustine saieth Turpis omnis pars est suo vniuerso non congruens Filthye and shamefull is that parte which agreeth not with his whole And which is not only shamefull but most pernicious and daungerous of all what place shall then all General Councelles haue with vs Quorumest in Ecclesia saluberrima Authoritas whose Authority in the Church is most holesome saieth S. Augustin Verilye the Christen inhabitants of our Countre more then a thousande yeres paste had learned an other lesson For whereas the Pelagian heretikes hadde infected the Brittaynes with their pestiferous heresie the Brittaynes them selues being as venerable Bede recordeth neither willing to receaue their lewde doctrine neither able to refute theire wyly and wicked persuasions

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