Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	apostle_n	speak_v	word_n	1,386	5	3.9429	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09827	Fyve homiles of late, made by a ryght good and vertuous clerke, called master Leonarde Pollarde, prebendary of the Cathedrall Churche of Woster, directed and dedicated to the ryght reuerende Father in God Rychard by the permissyon of God bysshoppe of Woster his specyall good Lorde. Vewed, examined, and alowed by the right reuerende Father in God Edmonde byshop of London, within whose diocese they are imprinted. Cum priuilegio ad imprimendum solum	Pollard, Leonard, d. 1556.	1556 (1556)	STC 20091; ESTC S105125	57,542	98

louest thou me Iohn 21. yea and that thryse at euery aunswere that Peter made affirminge that he loued Chryste he commaundynge that he shulde feede Nowe yf that Chryst dyd specially charge Peter with feedynge yea both the sheepe and also me thynketh that Chryst made Peter his especiall and chiefe shepherde Moreouer in the Actes when Chryste called forth Peter fyrste to Actes 10. preache the gospell to the gentyles dyd it not apere that Peter was the chiefest of the Apostles and that it was done bycause the Apostles and Disciples shulde with the better wyll receaue the gentyles to the felowshyppe of the gospell seinge hym to be made a preacher and a teacher to the gentyles that was chiefest amongst theÌ„ Ageyne when the apostles were altogether at the receauynge of the holy ghoste and when the councell of the Apostles was fyrste gethered together at Ierusalem Actes 15. dyd not Peter onely speake and shewe the causes of theyr speakynge with dyuers tounges and of the Abrogacion of the Iewes lawe amongst the gentyles Actes 8. For though Iames dyd afterwardes speake yet he dyd it rather confirmyng that that was propounded by saint Peter then chalengynge any authoritie to hym selfe For he rehersed as a profe therof the tale that saynt Peter tolde which was howe god hadde wrought by hym the conuersion of the Gentyles Actes 8. Howe be it some wyll saye that Peter must nedes therfore be not the thefe bicause that saynt Luke sayth hym and Iohn to haue byn sente into Samarie that by them the Samaritans myght receaue the holy ghost But nowe saye our newe men in as much as they sent Peter and he that is sent must be inferiour to hym that sendeth hym so must Peter be inferiour to the rest of the Apostles beinge sent by theÌ„ But here they myght se yf they lyste to marke the vse that is and alwayes hath bin in the Church concerning the sacrament of confirmation which is in dede the geuynge of the holy ghoste that Peter muste therefore be chiefe bycause he was sent to minister this scramente For where haue ye sene good people any prieste inferiour to a byshoppe to minister confirmation vnto your thyldren Then as confirmation belongethe to the thiefest of the priestes so in as much as they sente hym and Iohn to minister it it is euidente that amonge all the residue they were the chiefe And notwithstanding that the residue of the Apostles were present when the sicke persons were led into places to be ouershadowed with theyr shadowes yet doth saynt luke make mentioÌ„ of none by name but of Peters shadow the whiche argueth a preheminence to haue bin in Peter aboue al the rest Augustine questi 75. super nonum testamentum Chrisost homile 55 super Mathewe Iorome contra Ioninian liber primo And it apperteyneth playnely by saint Augustin in sundry places of his woorkes and specially by his .75 question that he wryteth vpon the newe testament Also Chrysostome in the .55 homile vpon Mathewe that one fysher man was made capytayne and ruler of the shyppe that shulde be sore tossed but neuer drowned with the blastes of temptacion Also saynte Ierome in his fyrst booke ageynst Ioninian sayth Supra Paetrum fundatur ecclesia licet idipsum in alio loco super omnes Aposto los fiat et cuncti claues regni accipierunt et ex eaquo super eos fortitudo solidatur tamen propterea inter duodecim vnus eligatur vt in capite constituto scisinatis tollatur occasio That is to say The Churche is founded vppon Peter althoughe the same thynge is sayde to be done in another place vpon al the Apostles and al they tooke the keyes of the kingdome and strength is fastened indifferently vpon all yet therfore one must be chosen amongst the .xii. that in the head appoynted the occasion of discorde may be taken away To be briefe it is the opinioÌ„ of all the auncient fathers that saynt Peter was the chiefe of the Apostles Wherfore as there was before Chrystes tyme in Christes tyme and also after hym a chiefe and one aboue al the residue so hath it continued vnto this miserable tyme and bycause that it is not nowe so therfore are these miseries fallen vppon vs that be wherefore seinge we ought to haue a heade and stande as muche neede of a heade as euer dyd they all good men must thynke it of necessitie that a heade we must haue Vnto this then it is requyred to knowe where this head shuld be who he is that we may knowe hym and so consequently obey as it is holsome for vs to do without all doubte good Chrysten people his place is the see of Rome the byshop of that sea hath always bin ought nowe by Gods word to be the head of al byshops For as he that succedeth the kynge by ryght ought of ryght to be kynge So he that doth ryghtuously succede saynt Peter beinge the chiefe of all the Apostles ought of ryght to be the chiefe of byshoppes Ageyne god hath not appoynted eyther to Peter or to any other lyke authoritie as Peter had not for his owne commoditie or profyte but for the edifyenge of the Church wherfore seinge the Churche remayned after Peter so muste the same authoritie that Peter hadde styll remayne in the Church and it must also be knoweÌ„ to be in the Church But such authoritie may only be knoweÌ„ to remayne in the bishop of Rome being successor to saint Peter or els it must be vncerteyne yf any other shulde haue it and so consequently vnprofytable wherefore it must nedes be that it remayneth in him Ageyne we say that ageinst the commynge of our sauyour Chryste God had made Rome the heade of the worlde in all temporalties Luke 2. vndoubtedly as it is to be thought bycause that by Christ it shulde be made a heade of spiritualties In the region of Iury thoughe there were manye cities yet was there one especially chosen to God and that was Ierusalem to be theyr chiefe citie And nowe when the Churche was to be spredde through the worlde he hath chosen Rome as it is to be thought to be aboue the residue which appeareth by two causes The fyrst is that of al the great sees that be in the world it hath alwayes byn moste free and pure from heresie God alwayes haue defended the same where all the residue as Ierusalem Antyoche Ephesus and the other Apostolyke Churches are destroyed and this onely doth styll remayne and is by God defended The thyrde cause may be added that all good Chrysten men haue euermore taken it to be the heade as it maye apere by the decree of Constantine that moste godly and Christian Emperour Prefa coÌ„stantine Nice which is sette before the councell of Nyce wherein he confesseth the see of Rome to be the chiefest see and Siluester to be the chiefest byshop It apereth also to haue byn obserued

there before that they be placed and haue receaued of gods gyftes agreable vnto theyr places Euen so good people before the sacrament of orders receaued they that be to be ordered and the residue be as one But after the orders receaued lyke as they haue other places and romes theÌ„ they had before so haue they other vertues and gyftes gyuen to them by the holy ghost to worke and to do those thynges that do apperteyne vnto theyr duties For as Chryst our sauyoure saythe it is not the mynyster that speaketh but the sprite of our father that speaketh in the minister In so much that Cayphas beinge a wycked man yet bicause he was a byshop Math. 10. Iohn 11. the holy ghost spake in hym and he prophecyed that Chryst shulde dye for the people And Balaam though he was an euyl man Nu. 24. yet bycause he was a prophet appointed of God the holy ghost dyd not let to speke in hym This thynge good people is not easely sene but of vs that be faythfull Nisi credideritis noÌ„ intelligetis Ese 7 1. Cor. 12. and doth knowe that almyghty God who doth in the creation of all thynges deuyde the partes of the sede or matter wherof he wolde make any thynge in sortinge and in disposynge them into dyuers places geueth dyuers gyftes accordynge as the place requyreth gyueth meÌ„ placed in dyuers romes vertues and power that be requisite in such romes the which thynge bycause it is sene of vs that do beleue and not of suche as be faythlesse or Infidels therfore it is called a sacramente and a mystery And therefore no marueyle good people though our newe deuines and fleshely gospellers Petuertatur scripturas ad suaÌ„ ipsoruÌ„ peruicieÌ„ 2. Petri. 3 can not vnderstande the mystery of gods doyng in this holy sacrameÌ„t of orders for as they vse the scripture with no lesse vnreuerent talke gestyng yea with wreathyng of it accordyng vnto theyr fonde braynes and phansies then they wolde or myght do a tale of Robyn hood or such lyke bookes of vanitie so do they thynke no deale more to be done by god in this holy sacrament then yf they in playes set out by theÌ„ do to the persons whoÌ„ they apoynt players And for this cause amongste them do euery man preache that lyst euery man minister that lysteth And yf they do admytte any they saye no more to hym but go be a preacher or a minister or such lyke as who shulde say all these were offyces of pollicie and not materiall to religion But to let this passe ye must knowe that this worde order sygnyfieth dystyncte plasynges and degrees of men in theyr roomes of the which some be hygher and some be lower and some the hyghest of al other And se I pray you howe this worke of god agreeth with al his other workes Fyrst is it not certeyne that in heauen there be many orders of Aungels and eche of them hygher then other and onely almyghty god the hygheste and aboue all other Do ye not se in the firmamente dyuers bryghtnes to be in the starres Collo 1. and yet the sonne to be the bryghtest of them al Are there not degrees amongst the fowles Collo 1. and yet the Eegle kynge of them all Do not the beastes one excell another and are not they all vnder the Lyon What shulde I speke of the Cranes when they flye haue they net theyr Capitayne and guyde Is there not alnongst the bees one master bee vnto whome all the residue be obedient In the bodyes both of man and beastes is there not one principal part commonly called the head And where haue ye sene any common wealth well gouerned where there hath not byn one heade Euen so good Christen men and wouren hath god done and styl dothe appoynte one to be heade and gouernoure in his Church As fyrst to begyn at Aron Exod. 28. dyd not God appoynt hym alone for his tyme to be the heade and chiefe of all the Leuytes and priestes when he was departed was not Eleazer appoynted the chiefe byshop ouer the rest Nume 20 what shulde I nede to speake muche of this matter Is it not euident euen vnto the commynge of oure sauyour Chryst that the principalitie or hygh degree of priest hodde dyd styll continue and that there was always one aboue the al residue WheÌ„ Chryst came dyd not he make lyke diuersitie of his disciples Luke 10. Luke 9. Dyd not he choose out of the whole number that folowed hym 72. that were called disciples and did he not vse his twelue Apostles more familierly then them Math. 17 And dyd he not chose forth from amongste the Apostles Peter Iohn and Iames to be more nere to him theÌ„ the other were for they onely were suffered to se his glorious transfiguration Math. 10. And may we not se that aboue them and all the residue Chryst to haue appoynted saynt Peter Marke 3. Luke 6. Fyrste consider howe all the Euangelistes when they number the Apostles they begin alway with Peter in so much that saynt Luke beinge a disciple to saynte Paule letteth not so to do for what other cause shulde all they and in euery place begyn with Peter but bycause that they toke hym to be the chiefest of the Apostles Math. 20 But ye wyll say that Christ rebuked the Aposties for that they stroue which of them shulde be the greatest Truth it is he blamed them in that they desyred superioritie But he denyed not to gyue it to such as desired it not for he sayth he that wyll be the greatest amongst you must be seruaunt to the residue by the which he sheweth both a superitorytie to be also teacheth what maner of one it shulde be sayinge that it shulde be a common seruice to all the other Math. 16. Ageyne when that Christ gaue authoritie to lose and to bynde to all the Apostles yet in that he nameth Peter and not the residue it is playne that as he gaue the offyce to all so dyd he in the offyce preferre Peter to them all Further when our sauyoure before his death taught to them the greate daunger that they shulde be in at his death sayinge that the deuyll desyced to syft them euen as wheate is syfted in the ryddle yet he sayde to Peter that he hadde desyred god his father that Peters fayth shulde not quayle Luke 22. and therfore bad hym that when he was conuerted that he shulde coÌ„firme and stay the residue whereby doth appere that Chryst dyd preferre Peter fyrst in that he had a speciciall promesse that he shulde not shrynke and faynt for feare and then that he commyted all the residue to be confirmed by hym Ageyne when Chryste was rysen from death dyd he not commyte the whole charge of his Churche more presently to Peter then to the other Why els shulde he say rather to Peter then to the other

And Dauyd also the most holy prophet desyreth none other but god to washe hym from his sinnes 1. Ioh. 2. And saynte Iohn in his Epistle sayth that Chryste is onely the propiciation for our sinnes Math. 9. And the Iewes could say also that no man coulde forgyue sinnes saue god alone and ye se howe redy he is to do away our sinnes in so much that he calleth vs vnto hym for that purpose sayinge Math. 11. Accedite ad me omnes qui laboratis et one rati estis et ego relieâ—am vos Come vnto me all ye that labour and be heauy laden and I shall refreshe you Time 1. And saynte Paule sayth that Chryst came into the worlde to saue sinners Is not here then a wonderfull clemencye of God that wyll not cease though we be so vnkynde to hym to do away our sinnes by hym selfe yea that he doth offer him selfe vnto vs Is not this a wonderous phisition that is both so able and so wyllynge Shall not we worthely peryshe that wyll not seeke remedye nowe when we haue it so frely offered vnto vs Then ye wyl aunswere that ye wolde go vnto god to be ryd from your sinnes but ye knowe not nowe where to fynde hym especially seinge nowe that the Turkes the Iewes the Artians the Lutherans the Oecholampadians the Anabaptistes the Libertines and al other sectes sayth that god is onely with them Howe be it yf ye wyl knowe where god is Verely he is onely in his kyngedome And yf ye be desyrous to knowe where the kyngedome of god is he sayth him selfe that it is amongste you Luke 17. And least peradueÌ„ture ye might be deceaued by suche as do falsely chalenge to them selues the kyngedome of God sayinge here or there is Chryst he and his kyngedome beinge nothynge lesse then amongste theÌ„ Mat. 24. he shewed then to you who they be that hath the kingedome of god remaynynge amongst them when he tooke the chyldren vnto hym and sayde Math. 18. of such in dede is the kyngedome of God Wherof it is to be sene that god doth onely remayne mayne amongst the Catholykes that is amongst such as haue theyr fayth generall for they be all so humble and meke that they are al afrayde to reason vpon gods mysteries For they knowynge theyr vnablenesse to searche gods mysteries had rather al to be scholers and learners then masters And therefore bycause that amongst them euery one mystrusteth hym selfe and geueth more credyte to an other then to hym selfe so commeth it to passe that they do agree amongst them selues no man being so bolde as to teach any thynge the which he hath not lerned of another so that these be the meke as children amongst whom remayneth the kingedome of god Iohn 16. and vnto whom also the holy ghost is promised to be theyr schole master Si quis si bi videtur aliquid sci re nonduÌ„ quicquam nouit queÌ„ admodum oportet scire 1. Cor. 8. Whereby it is to be sene that the kyngedome of God can not be amongst heretyckes for the originall cause of heresy is the truste that man hath in his owne wytte that is bycause he thynketh that he knoweth gods worde better or that he hath a deeper syght in gods mysteries then other men haue therfore thoseth he to hym selfe a pryuate and a newe vnderstandynge of gods worde and doth eyther vtterly refuse al authors all generall councels and the common beliefe of the whole worlde or els syfteth them in suche sorte that where the heretyckes listeth there they must serue Vbi enim emulatio et conteutio ibi inconstantia et omne opus pratium Iaco. 3. and where they lyst not to recraue the authours or councels there they must be refused And this pryde is also the cause why they can not agree or longe continue in one beliefe for amongste them euery man lyke the his owne wyt best Of this good people we haue had to much experience of late the more is the pitie Wherfore the kyngedome of heauen is not amongst suche and so consequeÌ„tly is not god to be sought amongst them but in the Catholyke Churche which is of meke and humble hearers and not vppon stoute and presumptuous preachers Yea yf ye wyll come into this Church to seke Chryst for ye can not seke him there except ye come into it you must make your selues lowely and meke Nolite plures fieri magistri scientes quod maius iudiciuÌ„ suÌ„pturi sumus for our sauyoure saythe that excepte you do humble your selues as Chyldren ye shall not enter into the kyngedome of heauen ye muste also leaue your desyre to be teachers and resoners and ye muste become meke and lowly scholers ye may not take in hande to teache your fathers but ye must be contente to be taught by them Iaco. 3. Audi fili mi disciplinaÌ„ patris tui et ne dumittas legem matris tue vt addatur gratia capiti tou et torques collo tuo Prouer. 1. Actu 17. Seinge then that ye haue nowe learned where to fynd god who is the doer away of your faultes it behoueth you to se hym and to knowe hym when ye do se hym For yf ye seke hym and do not knowe him it is lyttle to purpose But to knowe him in his persoÌ„ by saynt Iohn it is playne that we can not for he saythe that no man hath sene god at any tyme what then thynke ye is beste to be done we must knowe God and ye se that saynte Iohn sayth that no man hath sene God howe then may we knowe him whom we neuer sawe Mary that saint Paule teacheth you in the Actes of the Apostles for there he sayth that God suffereth no man to be ignorant of hym But howe doth he teache hym selfe to them by syght trowe ye No verely but by the contemplacion of his workes for he sayth that God hath so made and appoynted the diuersities of tymes as of wynter sommer and such other lyke and hathe so ordeyned mens habitacions and dwellynges that if they wold but once grope for hym they myght fynde hym Marke here good people that he sayth the workes of God to make hym so knowen to vs that yf we wolde but once grope for hym we myght fynde him And for the lyke purpose dyd our sauyour Chryst byd the Iewes that they shuld loke vnto his workes Iohn 5. for they dyd teache and bere witnesse of hym And without doubt good Chrysten people the knowledge that is gotten of Gods workes is much more certeyne sure then is the knowledge that coÌ„meth by syght Opera manuuÌ„ cius annunciat firmamentum Psal 18. For lyke as a man shall better knowe a iudge when he seeth hym syt vpon the bench in iudgement then goynge in the strete amongst other men so are we taught to knowe God better by his workes theÌ„ if we shulde se hym as an Angel or as

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