Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	bishop_n	church_n	great_a	2,788	5	3.1469	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14012	A letter written by Cutbert Tunstall late Byshop of Duresme, and Iohn Stokesley sometime Byshop of London sente vnto Reginalde Pole, Cardinall, then beynge at Rome, and late byshop of Canterbury.	Tunstall, Cuthbert, 1474-1559.; Stokesley, John, 1475?-1539. aut; Pole, Reginald, 1500-1558.	1560 (1560)	STC 24321; ESTC S111452	16,182	66

not exercise the chief office of the church in preaching and ministring of the sacramentes it is not requisite in euery body naturall that the heade shall exercyse ether al maner of offices of the body or the chiefe office of the same For albeit the heade is the highest and chiefe member of the naturall body yet the distribucion of life to al the meÌ„bers of the body aswel tothe heade as to other members cometh from the hearte and is minister of lyfe to the whole body as the chief acte of the body This similitude yet hath not his ful place in a mystical body although the scripture speaking of kyng Saule saieth Cum esses paruulus in oculis tuis constituite caput in tribubus Israel When thou wert but of smale reputation in thine owne eies I made the head amongst the trybes of Israell And if a Kinge amongst the Iewes were Caput in tribubus IsraÃ«l hoc est hominum videntium Deum per vmbram tempore legis multo magis princeps Christianus caput est in tribubus IsraÃ«l hoc est vere per fidem videntiuÌ„ Christum qui est finis legis The heade in y e tribes of Israell that is of men whiche see God by a shadowe in the tyme of the lawe muche more is a christian Kinge heade in the tribes of spirituall Israel that is of suche whyche by true fayeth see Chryst which is the ende of the lawe The office deputed to the Byshops in the mistical body is to be as eies to the whole bodye as almightye God saieth to the prophete Ezechiel Speculatorem te dedi Domâ—i Israel I haue made the an ouer seer ouer the house of Israel And what byshope so euer refuseth to vse the office of an eye in the mysticall body to shewe vnto the bodye the righte waye of lyuinge whiche appertayneth to the spirituall eie to do shal shew him selfe to be a blynde eye and if he shall take other office in hande then appertayneth to the righte eye shall make a confusion in the bodye takynge vpon him an other office then is geuen to him of God Wherefore if the eie wyll take vpon hym the office of the whole heade yt maye bee answered vnto yt It canne not so do for it lacketh brayne And exaumples sheweth lykewyse that it is not necessarie alwaies that the heade shoulde haue the facultie or chiefe office of administration youe may see in a Nauye by sea where the Admyrall who is captayne ouer all doth not medle with stering or gouerninge of euery Shyp but euery Mayster particular muste directe the Shype to passe the Sea in breaking the waues by his sterynge and gouernaunce whyche the Admirall the heade of al dothe not him selfe nor yet hathe the facultie to doe but coÌ„maundeth the Maysters of the Shipe to do it And likewise many a captayne of greate Armies whiche is not able nor neuer coulde peraduenture shoote or breake a speare by his owne strength yet by his wisedom and commaundement onely he atchiueth the warres and attayneth the victorye And wher ye thinke that vnitie standeth not onely in the agreing in one faith and doctrine of the Churche but also in agreing in one heade if ye meane the very and onely heade ouer al the Churche oure Sauioure Christe Quem pater dedit caput super omnem Ecclesiam quae est corpus eius Whome the father hath set ouer all the Churche whiche is his bodye wherein all goode christiane men do agree ye saye trueth And if ye meane of any one mortal man to be heade ouer al y e Church y t to be the byshop of Rome we do not agree w t you For you do there erre in the true vnderstaÌ„ding of scripture or els ye must say y t the said councell of Nice other most auÌ„cieÌ„t did erre which diuided the administratioÌ„ of churches the Orient from the Occident and the Southe from the Northe as is before expresed And that Christe the vnyuersall heade is presente in euery churche the gospell sheweth Vbi duo vel tres congregati fuerint in nomine meo ego in medio eorum sum Where two or three bee gathered together in my name there I am in the myddes of theim And in an other place Ecce ego vobiscum sum vsque ad con summationem seculi Beholde I am wyth you vntyll the ende of the worlde By whiche it maye appeare Christe the vniuersall heade euerye where to be wyth his misticall bodye the Churche who by his spirit worketh in all places howe farre so euer they be distaunte the vnitie and concorde of the same And as for anye other one vniuersall heade to be ouer all then Christe hym selfe scripture proueth not as it is shewed before And yet of a further profe to take awaye the scruples that peraduenture do to youre apperaunce ryse of certayne wordes in some aunciente Authours and especially in S. Cyrianes epistles as the vnitie of the churche stode in the vnitie with the byshop of Rome though thei neuer cal him supreme head yf you preaslye weyghe and conferre all their sayinges together ye shal perceyue that they nether spake nor ment other thinge but when the byshop of Rome was ones lawfully elected and intronizate yf then anye other would by faction myght force or otherwyse the other liuynge and doynge his office enterpryse to put him down vsurpe the same byshopricke or exercise y e others office him selfe As Nouatianus did attempt in the time of Cornelius that then the sayde fathers reconed them good catholikes y t did coÌ„municate with hym y t was so lawfullye elected and the custome was one primacie to haue a doo one with an other by congratulatorie letters sone after y e certentee of theyr election was knowen to kepe the vnitie of the church And they y t did take part or mainteine that other vsurper to be scismatiques because that vsurper was a Scismatike for that Quia non sit fas in eadem ecclesia duos simul esse episcopos nec priorem legitimuÌ„ epmÌ„ sine sua culpa deponi That it is not lawful for two byshops to be at ones together in one churche Nor that the former byshop being lawful ought to be deposed gyltlesse w tout his fault be proued And this is not a prerogatiue of Rome churche more then of any other cathedrall speciall patriarchall or metropolitical church as appe reth in the. iii. epistle of the fyrste booke and in the eyght of the seconde and of the fourthe booke of Saincte Cypriane to Cornelius Whose wordes and reasons al that peradueÌ„ture might seme to conclude the vnitie of the church in the vnitie of y e byshop of Rome because they were all wryten to him in hys owne case maye aswell be writen to and of any other byshop lefully chosen possessed who percase shuld be lykewyse disturbed by any factions of ambitious heretikes as the byshops of Rome then were And where ye thinke

of Rome by his dying ther shold be headdes of all the Churche and he knowing by these wordes Pasceoues meas Fede my shepe not withstaÌ„ding his masters high legacie and coÌ„maundement yet woulde stee as he dyd from Rome vntill his master encountering him by the way with terrible woordes caused him to retourne And because this historie perauenture might not waghe against an obstinate mynde to the contrarye what shall we fay to the wordes of Sainte Ambrofe declaringe affirming as greate as ample prymacie to Paule as to Peter vpon these wordes of Pauler Qui operatus est Petro. c. he that wrought for Peter c. Thus he writeth Petrum solum nominat sibi comparat quia primatum ipse acceperatad fundandam ecclesiam se quoque pari modo electum ut primatum habeat in fundandis Ecclesijs Gentium Et paucis interiectis Ab hijs itaque videlicet Apostolis qui inter caeteros clariores erant probatum dicit Paulus donum quod accepit Ã Deo vt dignus esset habere primatum gentium sicut habebat Petrus in praedicatione circumcisionis Et sicut dat Petro socios viros egregios inter Apostolos ita sibi iungit BarnabaÌ„ qui diuino iudicio ei adiunctus est gratiam tamen primatus sibi soli vindicat concessam Ã Deo sicut soli Petro concessa est inter Apostolos dederuntque sibi inuicem dexteras c. Et Paulo post Quis auderet inquit Ambrosius primo Apostolo resistere nisi alius talis qui fiducia electionis suae sciens se non imparem constanter improbaret quod ille sine consilio fecerat Whiche may thus be englyshed He nameth Peter onely and compareth him to him selfe for he receyued a prymacie to builde a Churche and that he in lyke sorte was chosen to haue a primacy in building the Churches of the Gentiles And shortly after it foloweth Of the Apostles he sayeth his gyfte was alowed whiche he had receiued of God that he mighte be founde worthye to haue the primacie in preaching to y e Gentiles as Peter had in preaching to y e Iews And as he assigned to Peter for his companions whiche were y e chosen men amongest the Apostles euen so also doth he take to him selfe Barnabas who was ioyned vnto him by Godes iudgment yet did he chalenge still to him selfe alone the prerogatyne of primacie whiche God hadde grauÌ„ted him as to Peter alone was it graunted among other of the Apostles So that the Apostles of y e circumcisioÌ„ gaue their handes to the Apostles of y e Gentiles to declare their concorde in felowshipe that either of theym shoulde knowe that thei had receiued the perfection of the spirite in the preachinge of the gospel and so should not nede either other in any matter And shortly after who shoulde dare resiste Peter the chiefe Apostle but an other suche a one whiche by the confidence of his election myght know him selfe to be no lesse and so myght reproue boldelye that thynge which he inconsiderately had done c. This equalitie of dignitye of Paule whiche S. Ambrose affyrmeth by Scripture to be equally committed to Peter and Paule S. Cypriane and Sainte Ierome do extende to all the Apostles Cyprian saying thus Hoc erant vtique ceteri Apostoli quod fuit Petrus pari consortio praediti honoris potestatis Undoubtedly al the reste of the Apostles were the same y t Peter was endewed with lyke equalitie of honoure and power And Sainte Ierome thus Cuncti Apostoli claues regni celorum accipiunt ex aequo super eos Eccle siae fortitudo fundatur All the Apostles receiued the Keies of the kyngedome of heauen and vpon them as indifferently equallye is the strength of the Churche grounded and establyshed Whiche Sainte Ierome also aswell in his commentaries vpon the Epistle to Tite as in his Epistle to Euagrius sheweth that these primacies longe after Chrystes ascention were made by the deuise of men where before Communi clericorum consilio singulae Ecclesiae regebantur etiam Patriarchales By the commune argrement of the clergy euerye of the churches wer gouerned yea the Patriarchal churches The wor des of S. Ierome be these Sciant ergo episcopi se magis ex consuetudine quÃ m dispensationis dnÌ„icae veritate presbyteris esse maiores Let the Byshops vnderstande that they be greater then other priestes rather of custome then by the vertue and veritie of the Lordes ordinaunce And in his epistle to Euagrius he hath lyke sentence and addeth therevnto VbicuÌ„que fuerit episcopus siue Romae siue Eugubij siue CoÌ„staÌ„tinopoli c. Wheresoeuer a Byshop be ether at Rome or at Eugubin or at Constantinople c. he is of all one worthines and of all one priesthode And that one was elected whiche shold be preferred before other it was deuysed to the redresse of scismes leste anye one chalenging to much to them selfe should rente the churche of Christe These wordes onely of sainct Ierome be sufficiente to proue that Christe by none of these thre textes whiche be all that you and others do alledge for your opinion gaue to Peter anye suche superioritie as the Byshop of Rome by theim vsurpeth And that Peter nor no other of the chiefe Apostles dyd vendicate suche primacie or superioritie but vtterly refused it And therefore gaue preheminence aboue them selues to one that thoughe he bee sometymes called an Apostle yet he was none of the. xii as Eusebius in the beginning of his second boke called Historia ecclesiastica dothe testifie alledging for him y e great auncient clerke Clementem Alexandrinum saying thus Petrus Iacobus ac Iohannes post assumptionem saluatoris quamuis ab ipso fuerant omnibus pene praelati tamen noÌ„ sibi vendicarunt gloriam sed Iacobum qui dicebatur Iustus Apostolorum Episcopum statuunt Peter Iames Iohn after Christus ascencion into heauen although they were by him preferred well nye before all other yet they chalenged not that glorye to theim selfe but decreed that Iames who was called Iustus shoulde be chiefe byshop of the Apostles By these wordes it is cleare that Iames was the byshop of y e Apostles not because as some men do glose he was elected by y e Apostles but because he had thereby primacy honor of a byshop in Ie rusaleÌ„ aboue y e rest of y e apostles And one thing is especially to be noted and also marueled at that the Byshoppes of Rome do chalenge this primacie alonely by Peter and yet Sainct Paule whiche was his equal or rather superiour by scripture in his Apostolate amongest the GeÌ„tiles whereof Rome was the principall suffred at Rome where Peter dyd is commonly in all the churche Romane ioyned with Peter in all appellacions and tytles of preheminence And bothe be called Principes ApostoloruÌ„ The chiefe of the Apostles Upon bothe is equally founded the church of Rome the

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