Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	scripture_n	word_n	7,766	5	4.4516	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16945	A sermon very notable, fruictefull, and godlie made at Paules crosse the. xii. daie of Noue[m]bre, in the first yere of the gracious reigne of our Souereigne ladie Quene Marie her moste excellente highnesse, by Iames Brokis Doctor of Diuinitie, [and] master of Bailye College in Oxforth, with certein additions, whiche he at the tyme of vttering, for auoidyng of tediousnes, was faine to omitte.	Brooks, James, 1512-1560.	1553 (1553)	STC 3838; ESTC S117364	39,014	158

pointe Fifthly our mother the holie catholike Churche in that shee hath to her pappes the two testamentes tholde and the new Euen as all women haue geueÌ„ vnto theim by nature sence to discerne the good temperature of their owne pappes from the distemperature of the same â–ª so hath the Churche geuen her by God aucthoritie to discerne the true Scriptures from the forged the autentical from the Apocriphal For otherwyse why should we allow receiue S. Markes Gospell whiche neuer sawe Christe nor hearde Christ and disalowe and reiect Nichodems Gospelle whiche was conuersaunt with Christ Why sholde we then allow and receiue the Gospel of S. Luke beyng but a disciple disalowe and reiecte the Gospel of s Iames beyng an apostle whyche Gospel Origene citeth And S Ierome also he citeth the Gospel of Nazares but as a thyng vtterly Apocriphal except onely one particle therin of the woman taken in aduoutrie which particle by the iudgement of diuerse profoundly learned was takeÌ„ out froÌ„ thens so insert in to the Gospel of S Ihon. The boke of Iob the. ii last bookes of the kynges the Gospel of S. Marke thepistle to Thebrues and certeine other Scriptures besides are this daie all autenticall and euer haue been notwithstandyng many haue douted of thaucthors of theÌ„ â–ª Wherfore more then euideÌ„t it is that the Scriptures as thei taketh their veritie of the holie ghoste so taketh thei their approbatioÌ„ not of thauctours but rather of the catholike churche In somuche that S. Augustine he is not a fearde to saie Euangelio non crederem nisi me authoritas Ecclesiae commoueret I woulde not beeleue the Gospell it selfe to be autentical vnlesse thaucthoritie of the church didde aduertise and moue me so to doe And this moche for this point Finally our mother the holie catholike Churche in that shee hath to her milke the true sence of the worde of God shee hath likewise aucthoritie to iudge decise al matiers of controuersy in religioÌ„ For if the scripture of tholde lawe in Moses tyme was not made the highe iudge of controuersies beyng a thing it selfe in diuerse pointes called in controuersie but aucthoritie of Iudgemente was geuen alwaies by goddes owne mouth to the learned and eldres of the Sinagog to whose iudgement all were bounde to stande and that vnder peine of preseÌ„t deth as appeareth in the booke of Deuteronomi if wee ChristiaÌ„s will not bee counted in woorsse state and condicion then the Iewes were nedes muste wee graunt to the catholike churche like aucthoritie of Iudgement for the decision of al controuersies in our Religion whome if God didde not assist euermore with the true intelligence of scripture then should the scripture stande the Churche in as good stede as a paier of spectacles shoulde stande a blynde Frier But questionles the catholike churche in this behaulf she is so directed of God the father who is verax true of God the Soonne who is veritas the trueth of God the holie Ghost who is veritatis spiritus the spirit of trueth that she being columna firmamentum ueritatis the piller and foundacion of trueth cannot be suffered otherwise to Iudge of the truethe but truelye but sincerely but vprightely Shee canne not bee suffered I saye otherwyse to Iudge as maye euidentlye welle appeare and it were no more but onelye by that briefe and pitthie reasone whiche Kyng Henry the eyghte of most famouse memorie GOD pardon his soulle choked Martine Luther wyth all His reason was this SitheÌ„ God woulde not suffre hys Churche to mystake a boke of scripture for peril of damnable heresies that may ensue theroÌ„ â–ª like peril maie eÌ„sue by the misconstruyng of the sentence as by the mistakyng of the boke nedes must it folowe that god wil in matiers of our faith no more suffre his churche to take a false sentence for true then to take a false boke for scripture Whyche reason at a blush may seeme to bee grounded in some pointe euen vpon this saiyng of Sainct Hierome Qua lege credimus Ecclesiae dicenti hanc esse SCRIPTVRAM diuinam eadem credamus ei dicenti hunc aut illum esse sensuÌ„ SCRIPTVRAE diuinae Nam parum referebat ueras Scripturas tenere si vera earum intelligentia Ecclesia fraudaâ—a esset By what Lawe wee beleue the churche tellyng vs that this is the true Scripture of GOD by the very selfe same Lawe lette vs beleue the Churche tellyng vs that this or that is the trewe sence of the Scripture of God for lytle shoulde it auaile the churche to know the true scripture if she were defrauded of y e true sence of the same scripture Who so then taketh from the churche this aucthoritie of iudgement he taketh awaie violeÌ„tly all the certentie of our faith For geue ones euery maÌ„ libertie to iudge of the Scriptures after his owne braine after his owne deuise and phaÌ„tasie theÌ„ shall you haue as many diuerse sectes sodeÌ„ly sproÌ„g as is diuersity of idle braines euery where For in these matiers we se comonlie the more blinde the more bold the more ignoraunt the more busie the lesse wittie the more inquisitiue the more fooles the more talkatiue yea and wil take on them scoutche presumpteously and arrogaÌ„tly the iudgement decision of any matier in coÌ„trouersie none coÌ„meth amisse to them Whose malapertnes I caÌ„not see howe it maie be more aptly repressed then with that or the like taunt whiche one Demosthenes seruaunt and cooke to the Emperor Valens was ones quailed withal Who what time as S. Basil was conferring with the Emperoure of Scripture maters pertly precing in vncalled dasshyng out textes and chopping in lumpes of scripture beselye as it were to reprehende that profound learned doctor was sharplie rebuked and chastened of the same after thys sorte Tuum est de pulmentarijs cogitare non dogmata diuina decoquere Sir cooke saith he if is your Office to see to pottage makyng to Cates of the Kitchine and Cookerie and not to controule Goddes doctrine neither to entrecounter against holie writte As whoe should saie what you choppelogike how long haue you been a chopper of Scripture Meddle with chopping of your hearbes and leaue your choppyng of scriptures hardely Ne sutor ultra crepidam Quae Medicorum sunt promittant Medici Tractent fabrilia fabri Mete is it for the shomaker to iudge of shoes the Phisicion of Phisique the carpenter of building the cooke of cokery and euerye craftesman of hys owne Occupatione So that the Iudgement â–ª and decision of high controuersies likewise thinterpretacion of most obscure places vndecided ought not tapperteine to thunlearned nor yet to euery priuat lerned mans spirit void of assuraÌ„ce but rather to y e spirit w ch most certenly by promise ruleth the hole churche to the conseÌ„t of al y e holy doctors catholike writers froÌ„ time to time whose ceÌ„sure in this behalf

Tharrians thei had alwaies in their mouthes gloriously the word of God y e word of god the worde of God And w t this their audacitie march g agaiÌ„st the church as Tert. saith furth with the strongest in faith thei moued the weaker thei we ried the wekest of al thei eÌ„trapped the waueryng thei sente away with a scruple in their coÌ„science Et hac sua audacia aduersê° ecclesiaÌ„ congredieÌ„tes stati quosdaÌ„ moueÌ„t orthodoxos fatigant infirmos pusillos capiunt medios autem cum scrupulo dimittunt And hath not the like practise been excercised with vs these fewe yeres past by our euangelical brotherhod haue not wee beÌ„ likewise by theÌ„ assaulted w t the word of y e lord vrged with y e word of y e lorde pressed w t the word of y e lord ye wheÌ„ the lorde our lord knoweth meÌ„t nothiÌ„g lesse was other ergo in peruise other Alleluya at Easter euermore coÌ„mon then was in theyr mouthes the worde of the lord Gods boke Of whoÌ„ â–ª yet may not thinke you the woorde of the lorde the worde of Gods booke in this point â–ª wel be verified Non mittebam prophetas ipsi currebant non loquebar ad eos ipsi prophetabant dicentes Ait dnÌ„s cuÌ„ dnÌ„s non sit loquutê° I haue not sent these prophetes saith our Lord and yeat thei ranne I haue not spoken to theim and yet thei preached saiyng the Lorde hath spoken it when in very dede the Lorde spake it not Against al soche misconstruers and misexpounders of the word of God heare I praie you how Tertullian maketh our mother the holie Catholike Churche to replie Qui estis uos quando aut vnde ue nistis quid agitis in meo non mei quo iure siluam meaÌ„ caeditis qua licentia fontes meos transueâ—titis Mea est possessio olim possideo habeo origines firmas ego sum apostoloruÌ„ haeres Ipsi apostoli sicut testameÌ„to suo cauerunt sicut fidei coÌ„miseruÌ„t sicut adiuraueruÌ„t ita teneo Voscerte exhaer edaueruÌ„t seÌ„ê‘ abdicaueruÌ„t ut extraneos ut inimicos Who are you saith shee when or from wheÌ„ce came you what make you in my grouÌ„d being none of mine by what aucthorite cut you douÌ„e my wood who liceÌ„sed you to turne y e stremes of my fouÌ„teines The scripture saith she it is my possession my good my heritage I haue had possession therof a loÌ„g time I haue good euidence to shew for the same I am y e right heire to thappostles thapostles as thei willed by their testameÌ„t as thei put mee in trust as thei gaue me in charge and adiured me to holde so doe I still hold wheras thappostles thei haue alwaies disherited and caste of you as bastardes as alians as enemies as such â–ª which ought to haue no right no title no intereste at all in the expounding of scripture The Arrians againe thynkyng theym selues neuer hable to induce the people to their heresie whiles the Catholique good and godly lerned bishops were hadde in reputacion they charged therefore many of theÌ„ with diuerse faulse and greuous crymes As emong all other thei charged the good and godly lerned bishop Athanasiê° both w t a maime and also w t incoÌ„tineÌ„ce With a maime in that he should haue cut of one Arsemius arme tharme of a ded maÌ„ beiÌ„g broughtfurth of purpose as the arme of Arseuius notwithstaÌ„ding Arsenious himselfe appeared afterward hauyng both armes With incontinencie in that hee shoulde haue rauished a certein woman who being subornated for y e nones did like a shameful shameles harlot most impudeÌ„tly auouche it to his face although as it apered in coÌ„clusioÌ„ she neuer knewe him nor sawe him before And albeit this good and Godly learned Byshoppe hadde so well pourged and cleared him selfe of bothe these crimes that his accusors susteined thereby no litle shame and reproche yeat was he that notwithstandyng deposed and sent into banishmeÌ„t And hath not the like crimination and false accusation ben forged also of late yeres against certeine of our most catholike good and godly learned prelates worthy for their stoute stedfastnesse stedfast stoutenesse in Goddes quarele bothe to be chronicled in yearthe and also to bee crouned in Heauen â–ª Was not disobedieÌ„ce laid to ones charge where no disobedieÌ„ce was periury to an others charge where no periurie was diuers crimes to diuers of their charge wher no crime was And notwithstaÌ„ding their iust purgatioÌ„ clerement were thei not yet deposed and coÌ„mitted to ward ye that some of theÌ„ to most vile ward to Tharrians also for thallurement of the powers beyng dyuerslye â–ª affected and delighted with chaunge thei vsed diuers alterations changes in their religioÌ„ whose mutability chaÌ„geableness Hilary most plainly declareth of whoÌ„ for auoidiÌ„g of tediousnesse I wil touch but here and there a pece of a loÌ„ger processe Scribendae atque innâ—uaÌ„dae fidei exinde usus inoloeuit qui post que noua potiê° coepit coÌ„dere quÃ m accepta retinere nec ueterata defeÌ„dit nec innouata firmauit Et facta est fides temporuÌ„ potius quÃ m Euangeliorum duÌ„ aut ita fides scribunt ut uolumê° aut ut uolumê° intelliguntur Et cuÌ„ secunduÌ„ unuÌ„ deuÌ„ etiaÌ„ fides vna sit excedimus ab eâ— fide quae sola est duÌ„ plures fiuÌ„â— ad id coeperuÌ„t esse ne ulla sit Annuas atque menstruas de D E O fides decernimus â–ª c. Acustome hathe growen saiethe hee to write to innouate to chaunge often tymes the Faieth which custome after it ones begon rather to make newe Decrees theÌ„ to retein decrees redy â–ª made it neither defeÌ„deth thold nor yet stablisheth the new and so the faith was made more according to the tyme then according to the Gospel whiles Faithes are either so written as we list or at lest as we lyst so vnderstande And whereas after the rate of one God there ought to be but one faith wear falleÌ„ froÌ„ that faith w t is but one whiles mo faithes are made thei haue begonne to be at that poiÌ„t y t no faith at al remaineth We make euery yere yea euery month almost a new faith Hitherto s Hilari who in the same place reciteth also iiii seuerall chauÌ„gê which tharrians had of their faith and al in one yeare And haue we not hadde in like maner of late yeres often chaunges about ower religioÌ„ and that accordyng to the affection and phantasie of Rulers haue not we had chaunge in doctrine chaunge in bookes chaunge in tounges chaunge in aultares chaunge in placyng chaunge in gesture chaunge in apparaile chaunge in breade chaunge in geuyng chaunge in receyuyng with many chaÌ„ges mo so that we had still chaunge vpon chaunge lyke neuer to haue lefte chauÌ„gyng til al the hole world had cleane been chaunged TharriaÌ„s furthermore tallure and entise al

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