Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	blood_n	matter_n	part_n	1,493	5	4.5242	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09662	The burnynge of Paules church in London in the yeare of oure Lord 1561. and the iiii. day of Iune by lyghtnynge, at three of the clocke, at after noone, which continued terrible and helplesse vnto nyght	Pilkington, James, 1520?-1576.	1563 (1563)	STC 19931; ESTC S114665	123,832	280

lift vp their sacrament offer it for the deade and quicke and eate all vp whan they haue done whether is not euery one aswel the priestes as laite bounde to obey the Queene and her lawes BOth Priestes and the laite be bounden to obey the Queene and her lawes as farre as Goddes lawe will permit but no manne ought to obey the Queene and her lawes against God and his lawes For landes goodes and bodye euerye one is bounde to obey the Queene and her lawes and no man ought to disobey or resist her or her lawes for God in the scripture commaundes But for matters of faith and relygion pertaynyng to oure soule health she hath nothinge adoe to medle for Christe himselfe hath dearly bought our soules with his precious bloude shedinge and committed them to the rule and gouernement of the Byshoppes which watche as to gyue an accompt for our soules Therefore the Scripture commaundes vs to obey the Byshoppes in matters of faith and religion pertayninge to our soules health and the Queene in temporall causes concernynge landes and goods and body The. xiii answere FOr obeyinge the Queenes maiestie and her lawes or for disobeying we do not greatly differ from him but where he sais she hais nothing a doe with matters of faith and relygion we vtterly denye it For that is as much to say as that she were not a christian Prince no nor a Prince at all for Princes are charged by God to maintaine true religion and suppresse supersticion and Idolatry This is the marke that they shote at to be exempt from all correction of Princes that they might do what they lust bring in supersticion in stede of religion and nourish the people in bloude deuotion rule all other and be ruled of none no not of God him selfe So muche obedience the Turkes subiectes owe him and yet denie him not autority in their religion But this mater was more fully handled in the. v. aunswere King Richard the. ii proues wel in his Epistle to pope Boniface the ix that temporall rulers haue ofteÌ„ from the beginnige bridled and ruled the spiritualtye euen the Popes Salomon sayes he putte downe the Priest Abiather and set vp Sadoc Otho Themperour deposed Pope Ioan. xii Henry the Emperour put downe Gratianus Otho deposed pope Benet the. i. The controuersy betwix Symmachus and Laurens who should be Pope was ended afore Theodoricus kinge of Italy Henry Themperor deposed ii striuing who shoulde be Pope and set vp a. iii. called Clement the. ii Frederick Themperor corrected iiii Popes By these and manye suche like he proues that Princes haue corrected and broughtâ— in order so many Popes therfore they haue lawful power so to do And shal not our Quene haue power to see whether the clergye here within her Realme do their duty in teachinge true doctrine pure ministringe of the sacramentes and an vpright godlye life In dede this was the beginninge of the controuersye betwix Tho. Becket and kinge Henrye ii and these lyke good scholers of the same schole folowe the same waye Certaine priestes were complayned on for their leud liuing whom the king would haue punished But Becket withstode him sayinge it belonged not to the kinge to handell such holy anointed spirituall men Austin in his boke contr liter petiliaiÌ„ ii in vi and other sundry chapters proues that it belonges to Kynges to haue care and charge for religion bothe in maintaininge the good and pullinge downe the euill He alleages this of the ii psal Serue the lord in feare c. How shoulde kinges sais he serue the lord in feare but in forbiddinge and punishing those thinges that are done against the Lordes commaundement he serues in one sort in asmuch as he is a man and in another in so muche as he is a king he serues him as a manne in liuing trulye but as a kinge in makinge lawes whiche commaund iust thinges and forbid the contrary So serued kinge Ezechias in descriyng the groues and temples of idolles so serued Iosias so the kinge of Niniue in compellynge the whole citie to pacifie the lord Thus serued Nabucho in forbiddinge by a fearfull law that they should not blaspheme god Kings serue the Lord in this point whan they doe those thynges to serue him which none can doe but kinges c. Thus far Austin Constantine also the good Emperour commaunds the donatistes to come to Ro. to heare the Bysshops iudgement but afterward whan he had hard the matter debated he iudged the cause himselfe and made a law against them as Austin writes Epist. ix viii Thus Princes than callyng their clergye together bicause fewe of theym haue sufficient learninge of themselues and hearing the matters of religion debated and the trueth tried maye and ought by their law and roial power defende that trueth and punyshe the disobedient who so euer they be The Prophete sayes that God made kinges and Queenes to be nurces to hys Churche The Nurces duetye is to feede guyde and chearyshe the chylde yea to correct instruct and reforme him whaâ— he does a faut She must not be a drie nurce but wyth the. ii Pappes of the newe Testament and olde feede her children she must teache him to goe whan he is fallen take him vp agayne and geue him suche holesome meat that she maye and dare taste and trie it herselfe God graunt Princes thus to be nurces and not stepmothers that Goddes children may serue their lord Godde maister and father quietlye vnder their winges The conclusion OUr Sauioure Christe whan they called him Samaritan a friende of Publycans and sinners a drunkard c. held his tunge and made no aunswere but whan they sayde he had a deuill he saide I haue no deuil It is written also in vitis pruÌ„ of AgathoÌ„ whom certaine woulde trie whether he could pacientlie beare sclaunders and called him proude aduoterer a these and bereticke Al other he let passe and said I am a sinner but I am not an heretick They asked him why he aunswered to that rather than to the other he said he learned of Christe his maister to suffer lies but not his doctrine to be touched for heresy separates a manne from god So amonge all sclaunderous tounges that goe about to deface gods truth by raning on the ministers of it many are borne of manye with gryefe of minde but to be charged wyth false doctrine no honest minde can beare nor good man shoulde suffer For as he teaches the good and holesome doctryns so he should confounde the contrarye to hys power and this was amonge other a great cause why I though not hurt by this his folish railing tooke in hand to aunswere this blynde Papist and bycause those learned fathers whome he woulde seme to touche thought it vnworthy any aunswere Whan I see this copye cast abroade by a malicious member of Antichryst to wythdrawe Gods people from his truth my spirie was stirred to the aunswerynge of the same but manye whan

wife must be blessed of the Priest The writer of the rule of clerkes liues agreing wyth these and suche sentences of the scripture sais A clerke must be chast or els bounde with the bande of one mariage Of all whiche sayinges he gethers trulye that a Bishoppe and Diacon are to be blamed if they be deuyded into manye women but if eyther Bishoppe or Diacon forsake one woman for religion sake the canonicall sentence here condemnes theym without respecte of their degrees sayinge A Byshop vnder pretense of religion must not put awaye his owne wife if he put her away let him be excommunicat but if he continue let him be deposed postea There be some which take S. Gregory for a help of this opinion whose folyshnes I laughe at and am sorye for their ignoraunce they know not that the perillous decree of this heresy made by S. Gregory was purged afterward of him by worthy fruite of repentance For on a time when he sende to his pounde for fyshe and see mo than six thousand childrens heades brought he sight moued with inwarde sorowe and confessinge that decree whiche he made for forbearinge of mariage to haue bene the cause of so greate a slaughter did purge it with worthy frute of repentaunce and condemninge his owne decree praysed that counseel of the Apostle It is better to mary than to burne addinge for hys part this It is better to marye than giue occasion of murther Thus muche among many other reasons concerning this matter this Byshop wrote a. vii c. yeare sins Frere Mantuan says that Hilary the learned writer Byshop of Poiters in Fraunce was maried The counsell GangreÌ„se about a iii. C. yeare after Christ says If anye man thinke that it is not lawful for a maried priest to vse his ministery or abhorre him for that cause cursed be he The Priestes of Spane did earnestlye defend their mariage againste Pope Syricius beynge angrye wyth them Thus ferre ye see of howe late yeares and howe troublesome a beginninge this forbiddinge of priests mariage had in other countries now let vs see a little howe and whan it began here in Englande that this proude prycker and vnlearned papist may see his owne folyshnes If I should begin at Wales the reliques of the old Britans whiche haue at all times suffred their Priestes to marye in al poperye parauenture some would call them concubines for a shifte rather then wiues as they be in dede but surely if papistes will suffer fathers so to bestowe their daughters and their chaplains to keepe vnlawfull women rather than their lawfull wiues as Pigius their great patrone sais it is better for a priest to keepe a whore than haue a wife they declare whose children they be Mariage is of God whoredome is of the Deuill therfore I come to more certayn things In the time of Kinge Henrye the first Paschall beinge Pope and Ansel. Bisshoppe of Cantorb about iiii C. yeares sins this diuorcynge of Priestes began chefely here with vs. The Pope willed Ansel. to do it he attemted to do it and the kinge withstode it as appeares by suÌ„dry Epistles of Ansel concerning the same matter Epi. lxxvii iii. c. lxxvi Ansel. to his brether sunnes the lord Prior Ernulph other seruing god vnder him in Christes church in Cantorb gretinge and his blessinge As concerning Priestes of whom the kinge gaue commaundement that they shoulde haue both their Churches and their wyues as they had in the tyme of his father and of Lanfranc late archebishop yet both because the kinge hais reuested and reseased me of the whole archbishopricke and also because so cursed a mariage was forbidden in a counsell in the time of his father and the same Archbishop boldly by that autoritye which I haue by tharchbishopricke I commaunde not onlye within tharchbishopricke but also through oute England that all Priestes which kepe their wiues shalbe depriued of their churches and ecclestasticall benefice Marke the thinges conteined in these few wordes the kinges commaundement for Priestes to kepe their benefices and wyues both contrarye to Pope Gregories decree afore and yet not contrarye to the custome in his fathers tyme and Bysshop Lanfranc And where Ansel. demaunded the Popes aduise what was best to doe seinge it was so harde to diuorse theim note the Popes aunswere Epist. iii. C. xxxi Paschal Byshop seruaunt of Gods seruauntes to his reuerende brother Anselme Byshop of Cantorb gretyng and Apostolicall blessing We beleue youre brotherhode is not ignoraÌ„t what is decreed in the Romish churche concerninge Priestes chyldren but because ther is so great a multitude of such within the Realm of England that almost the greater and better part of the clarkes are reckened to be on this side we commit the order here into your charge For we graunt those to be promoted to holye offices by reason of the nede at this time and for the profet of the church whom learning and life shal commende amonge you and yet notwithstandinge the preiudice of the Ecclesiastical decree be taken hede to hereafter Here I note the Popes confession that almost the greater and better part of the Clergye here in Englande were maried than and that he suffers theym to be promoted to benefices and afterwarde as time would suffer to execute the Popes deuorcing decre Whan the Bishops coulde not wel bring those diuorces to passe the Pope sende Ioan his Cardinall to doe it and he as Polychro writes lib. vii ca. xvi was taken the same night in bedde with a doore in the time of Henrye the first O holy single life that the Pope went about The same Polychro sais also lib. vii ca. xxxi that Fuico a Frenche Prieste came to kinge Richard the. i. and bad him mary his iii. daughters the kinge said he had none yes says he Pride couetous lecherye than the king said pryde I giue to Templers couetous to white munkes and lecherye to Prelates this mariage was so knytte than that it coulde not be broken sins and this was the kinges opinion of them But not onely this hardnesse was in beginning of this diuorce but after that they were seperated dyuerse came together again as appeares in the Epistle that Ansel. wrote to Willyam his Archdiacon in this behalfe Ansel. Archebyshoppe to the reuerende Gundulph Bish. and to Ernulph Prior and to Willyam Archdiacon of Cantorb and to all in his diocesse gretinge Epi. iii. C. lxxiii Willyam our Archdiacon hais writen to me that some Priestes whiche be vnder his custodye takinge againe their Wyues that were forbidden theym haue fallen into vncleanesse from whiche they were drawen by holsome Counsell and commaundement whan Tharchdiacon woulde amende thys thynge they vtterlye despised his warninge and worthye Commaundement with a wycked pryde Than he callyng together many religious menne and obedient Priests excommunicated worthelye the proude and dysobedient which beastlie despised his curse and defyled the holy ministery as much

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