Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	day_n	great_a	see_v	4,001	5	3.3205	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13932	A treatise declaryng [and] shewig dyuers causes take[n] out of the holy scriptur[es] of the sente[n]ces of holy faders [and] of the decrees of deuout emperours, that pyctures [and] other ymages which were wont to be worshypped, ar i[n] no wise to be suffred in the temples or churches of Christen men. By the whiche treatise the reder that is indifferent, shall se and perceyue, how good and godly a dede it was of the senatoures of Arge[n]tine, that of late daies they caused all the ymages with their auters to be cleane take[n] out of their churches. The authours of this litle treatise ar the ope[n] preachers of Argte[n]yne.; Einigerlei Bild. English	Bucer, Martin, 1491-1551.; Bedrotus, Jacobus, d. 1541.; Marshall, William, fl. 1535.	1535 (1535)	STC 24239; ESTC S103662	33,471	106

Paule accuseth Peter in the epystle to the Galatians Gala 2 For Peter whyles he was afrayde to offende certayne iewes of Ierusalem at Antioch / for that cause wolde nat vse the lybertie of eatyng all maner meates as he was wonte to do before Paule withstode him to his face iÌ„ the preseÌ„ce of the whole multitude bycause he walked nat the ryght way / according to the truthe of the gospell For asmoch as was iÌ„ him with his vnwyse desyre to auoyde offendyng of the iewes / he febled the right faithe / also norisshed the incredulyte and vnbelefe of them / whom he studyed to please in the meane season Brefely he dyd no thynge els / than whyles he went aboute vnwysely to auoyde one ieoê‘dy he did cast hiÌ„ self into twayn Doutles after this maner to desyre to auoyde occasyons of sclanders and offensyons / is the full cause of offensyons And wolde god it wer nat of so gret strength as it is amonge very manye men nowe in these dayes For a man shall se very many / which bicause they wolde imagyne some honest cloke and colour of their vnbelefe do fayne them selues bothe to do also to eschew very many thinges lest they might gyue any man occasyon to be offended / whan in very dede they do it rather to kepe the crosse of Christ from themselues For with this fayned desyre to wyn certayne curable ê‘sons / they shifte well for themselues / that they may neither haue the euyll wyll of desperate persons / neyther any displeasure or hurt done vnto theÌ„ by the same We do nat deny verily / that suche maner of doctryne and lyuynge is most to be enbraced and folowed / whiche is an obstacle or lettynge to no man / whiche doth purposely angre no man / whiche doth turne no mans mynde away from the truthe yet neuerthelesse great dilygence ought to be giuen in the meane season / that none of those thyngê be let of and omytted wherby the glorye of god and the helth of our neyghtbours / may be furthered and encreased Christe him selfe is the stomblynge stone vnto the vnbeleuers but he is a precyouse stone / vnto them which are fore ordeyned to lyfe 1. Pe. 2 After that we our selues do know the wyll pleasure of the lorde / we must dilygently labour that other men also may lyke and prayse the same that other men also maye haue luste pleasure to confyrme them selues vnto the same If we can nat obteyne this / than oughte we rather to forsake father mother / all our goodes yea / moreouer to renounce our owne selues than to resyst or gruge against the wyll pleasure of god But most comeÌ„ly we se it come to passe / that a great parte of meÌ„ had leuer both to get / to maynteyne kepe the fauour of men with the minysshing of goddes honour Albeit / yet it were better to wyn both the fauour of god also of men / with honest maners honest lyuynge / with redy desyre wyl to do good vnto all meÌ„ / if we wold begyn this maner of wynnynge the fauour of meÌ„ and in other thinges wold lyue in this worlde fautelesse / as nere as we coulde / doutlesse there shulde be no maÌ„ so parcyall in iugement but he wolde by and by gather in mynde / that he wolde neither presumptuously nor wtout good cause done of vs / that we haue banysshed pictures and ymages cleane out of churches But wherto shulde we make many wordes / syth it is euydent ynough nowe / that ymages do diminysshe the true honour of god / and that it is nat possyble / but that weke men be gretly offended / and do take moch hurte by them For they I meane weke persons wolde passe lytell vpon the takynge awaye of ymages / if they wer taught playnly for what consyderation and skyll they were taken awaye On the other syde if they be nat taken awaye / forthwith they conceyue an opinion / as though it were nat laufull to put them away Nowe after obstinate and vncurable persons / nat onely we can nat with permyttyng / and wynkyng at images / bringe them to goodnesse but also with oure sufferaunce and slacknesse we shal confyrme and establysshe them the more in idolatrye Brefely / if thou haste so great desyre and loue / to wynne many men to thy lorde / ordre thy selfe so that other men maye in very dede see and perceyue experyence and proufe that Christ is a lyue in the / and that all thy dedes and sayngê do breth and sauour of him With out doute / if thou wylte ordre thy selfe in this wyse / thou shalt cause euen wycked men also / that they can nat chuse but at the least wyse closly in their hertê confesse their conscyeÌ„ce driuyng them thervnto that thou waste nat onely moued / but also compelled by the zele of god to put awaye ymages And though in the meane season many thynges be wantynge in vs yet that natwithstandynge we ought to be neuerthelesse dilygent / to prouyde that all such maner thynges be put awaye / which soeuer ar repugnant to the worde of god Let vs take no thought for any maner thynge which may cast vs out any maner way of the fauour of men Let vs go streyght forth and take the nexte waye to fulfyll the rule of a christen mannes lyfe For a true christen man / although he doth in many thinges aknowlege him self to be a synner as he is in very dede yet doth he neither alowe nor excuse any maner thyng / whiche doth minysshe or deface the honor of his lorde and maister Christ Of the abuse of ymages we haue spoken somewhat here tofore But if anye man do somewhat dilygeÌ„tely consydre way the mater he shall perceyue vndoutedly / that imagis ar falleÌ„ into a farre gretter abuse amoÌ„ge ChristeÌ„ men / than euer was amoÌ„ge any heathen men Images haue gyuen answeres with vs / they haue wept / one of theÌ„ hath beÌ„ thought more holy of more power thaÌ„ another One more louely and more gratious than another a man shal fynde some / which in a certayne place haue shewed forthe their power in workiÌ„g of miracles whan they haue ben translated remoued into another place And yet was it satan that thus stroÌ„gly deluded vs / with lyeng myracles for oure hatynge of the truth / for oure misbeleue 2 thes 2 they haue cessed to do the same Of the ymage at Lauretum / and dyuers other syth the matter is knowen well inough / we nede nat to saye any thynge at all And I praye you / how moch richesse in the meane season hath this superstition of ymages gathered togyther / nat withoute plentuouse occasyon of sclanderouse offences wolde god the miracles of the ymagis of walsyngham / caÌ„torbury / pppeswiche / haples / worcester chestre suche other wer well tryed bi

the fautes of the fathers in the chyldren / euen vnto the thyrd generatyon of theÌ„ which do hate me powringe forthe my goodnes / euen vnto the thousanth generation of them which do loue me / and do obserue kepe my commaundementes Lo / here are .ii. lawes of the lord set forth vnto the whiche nat withoute good cause amonge other / do chalenge vnto them selues the fyrste place the fyrst coÌ„maundement The fyrst of them requyreth of vs / that we do take this eternall and euer beinge god so as he is in very dede for our god The .ii. coÌ„maundement The later doth nat only forbyd straunge goddes / but also it forbyddeth bothe the ymages of them also of all other thynges / to be hadde amonge the people of god / vnto which people doutlesse / that is to wytte vnto all true beleuers / all such maner preceptes do appertayne For these ar the trewe Israelyties / as it appereth in the scryptures Rom 2 iiii ix Gala. 3 iiij Mat. â— For Christ came nat to breke the lawe but to fulfyll it fyrst of any man Nowe in veri dede they ar annexed to the lawe of god / also enclosed and conteyned in it / whatsoeuer thingê do briÌ„ge any cause or occasyon vnto the loue of god or of the neyghboure / to shewe or put forth it selfe more and more Â¶ In dede god coÌ„maunded very many thynges to his olde people whiche were greatly aueylable helpynge to the princypall poynte and ende of his lawe But after that christ was ones exalted to the right hande of his father / and the holi ghost was sent all abrode into the worlde / we ar delyuered free from a gret ê‘te of such maner ceremonyes of the law of Moses Deu 7 As for exaÌ„ple it was goddê wyl commauÌ„demeÌ„t / that the iues shuld lyue togyther by theÌ„selues / abstainyng froÌ„ coÌ„panyeÌ„g dealyng with the geÌ„tyles for he dyd nat yet vouchsafe that the gentyles shuld haue knowlege of his doctryne to the entent no dout of it / The geÌ„tyls wer nat than called to the faith that they shuld by so moche be the more obedyent to his coÌ„mauÌ„demeÌ„t / by how moch they wer the lesse corrupted infected with the coÌ„pany of the gentyles / worshippiÌ„ge false goddê As swaloâ— hedge dyuidiÌ„g two gardens or houses brokeÌ„ down maketh of twayne one / so dydde the takynge awaye of the ceremonies by Christes deth makethe Iewes vs al one churche Colo. 2 But after that the wall of the heuy burden of so many rites ceremonyes of the Iues which nat only deê‘ted the one people froÌ„ the other / but also made theÌ„ enemys was throweÌ„ downe eph 2 both the gentiles also the iues grewe togyther into one people This lawe which forfeÌ„ded the Israelytê / companyeÌ„g with the geÌ„tyls could do no seruyce nor ê“fet at all Wherfore it was conuenyeÌ„t that the seyd lawe shuld be abrogated takeÌ„ away such another lyke thiÌ„ge is circumcision / also the rytes ceremonyes of purifycations / the choyse of metes / the diuersyteis of places persones whatsoeuer besides these is red to haue beÌ„ commaunded in the olde lawe / concernynge outwarde sacrifyces For these thynges in as moche as neither fayth nor charytie doth nowe requyre them it shal be lawfull free for vs either to obserue kepe them / or els to leue them vndone For the trewe honoure worshippynge of god / which hath ben by the preachynge of the apostels indiffereÌ„tly publysshed to the whole worlde / wyll in no wyse suffre it selfe to be thruste so narowly in to suche maner streyghtes of places / dayes / meates / and persons Images ar forbedeÌ„ bi the secoÌ„d coÌ„maundement Â¶ But as concernynge ymages / the thyng is farre otherwyse For these beynge ones forbydden must nedes stande alwayes styll forbydden / specyally for this cause Bycause the trewe honouryng of god can nat be / but either minisshed or els dyuerse wayes letted as sone as we shall suffre the sayde ymages / contrary to the coÌ„mauÌ„demeÌ„t of god in churches / or in other places / where they be honoured or els maye be honoured Faith is the most substanciall and ê‘fet honoure of god Ro. 4. For substancyall parfeyt fayth / the parfeyt honouryng of god / requyreth that we shulde do our dilygeÌ„ce to cause this only god to be knowen in all places / that we shulde drede and honour him that we shulde in all places and at all tymes with full mouth / prayse magnify the workes of him alone So may we worship non other but god alone mat 4. Deu. 6 10. But ymages ar so farre from helpynge vnto thys thynge / that the same do dyuerse wayes hyndre let euery man froÌ„ the trewe honouryng of god For who is he I beseche you whom ymages set vp in churches / or in other more narowe places / haue nat rather made neglygent about the trewe honouryng of god / than holpen him any whyt to honoure god trewly Ye / moreouer if it be lawfull to speke the truth the true honour of god beynge subuerted and ouerthrowen / they haue quite blotted out of mennes myndes the remembrance of those thynges / for whose cause it is fayned / that they were fyrst set vp though it be so that otherwhiles ê‘aueÌ„ture by the occasyoÌ„ of these goodly gay admonytours / some slypper thought traÌ„sytory remeÌ„brance of god doth come sodenly iÌ„ to our mynde Deade Images are but dombe teachers and can teach vs no lyuely ne yet fruteful knolege of god yet the same thought is soner vanysshed away / thaÌ„ that it can gader sufficieÌ„t rotes iÌ„ the brestes or myndê of meÌ„ for as it is but a thyng of mans deuysyng / receyued without the coÌ„mauÌ„dement of god eueÌ„ so was it neuer able to moue or stere our hertes myndes with the quicke lyuely ê‘ceyuyng / either of the workes or of the benefytes of god If the lyuely spirite of god / doth teache vs al thiÌ„ges by his worde what is than lett to be taught vs by dombe Images By the reson of which thiÌ„ge it hath come to passe / that no place hath beÌ„ left to the lyuely admonition / which is by the creatures of god natwtstaÌ„ding that these seyd creatures / bicause in all places we do se them handle theÌ„ / ought also in all places to styre vp and renew in vs the remembrance of goddes infynyte goodnesse Breifly there is no cause / why we may more rightfully iustly impute shal I say neglygence / or els our own conteÌ„pt towardê the true honor which is acceptable to god vnto any other thiÌ„ge than vnto ymages Images haue stolen awai goddes glorie froÌ„ him taught vs to neglecte conteÌ„pne him For after that these began to be worshipped iÌ„ certayne places forthwith flowed an vnmesurable see of

loue towardes them The vii boke the xiiii ca. Thus sayth Eusebius in the ecclesyasticall historie Hereof we do easely perceyue / that the ymages which Eusebius dyd se / were set vp / nat within the churches / but at the church dores Agayne / nat to theÌ„cent that they shulde be honored / but rather that they shulde be a testimony recorde howe great valiaunt meÌ„ they were soÌ„tyme / therfore worthy to be had in ê‘petuall memorie / whose ymages were reserued kepte All whiche thynges neuerthelesse Eusebius dothe not hyde / to haue taken their begynning of the gentyles heathen people But what thynke ye that he wolde haue sayd if he hadde seen ymages set vp in churches / and no lesse worshyped of christen meÌ„ / thaÌ„ euer they were of any gentyles / whiche thynge a lacke for petye it is vndoubted both than to haue be done yea / to be done euen now iÌ„ these dayes also Of these thynges therfore we may gather what is the cause / why the old fathers dyd write nothyng agaynst suche maner of images for there was no man at that tyme whiche dyd so moche as ones dreme / that euer so gret a multytude of images shulde crepe into churches as hath cropen in for asmoch as they knowe it to be forbydden with so open and euydent wordes of god / and playne testimonyes of the scrypture But agaynst the ymages of the gentyles / a man shal fynde many thinges writteÌ„ by the fathers / very connyngly and eloquently / bycause the supersticyon of theym dyd reygne euerywhere euen at the same tyme / in whiche those holy men were lyuynge yea and was defended of the gentyles with the same wepens / with whiche both in oure tyme / and also in the tyme of our fathers / certayne christen men haue gone aboute to defeÌ„de maynteyn their images ã€ˆâ—Šã€‰ we â—e ã€ˆâ—Šã€‰ whâ—â—eur â—mage is What so euer thynge Lactancius LactaÌ„tâ—ê° wrot against the idoles images of the gentyles / we maye by very good right apply the same agaiÌ„ste our images albeit in his tyme as we haue sayde they were nat yet vsed amoÌ„ge cristen men Amonge many places it lyketh me at this tyme to allege one for thus he demauÌ„deth of the geÌ„tyls Libro ii ca. iii. If you do therfore fere worship yor goddes by suche images / bycause you do iuge theÌ„ to be in heuen why do you nat than lyfte vp your eyes in to heuen why do you rather loke to walles / to stockes stones / than to that place where you do beleue that they be This same question in lyke maner may we demaunde of our supersticyouse christeÌ„ men If they do beleue that god sayntes are in heuen / why do they nat rather lyfte vp theire eyes to that place / than to the deed ymages But let vs here also Athanase Athanasius / writyng in this wyse agaynst the geÌ„tyles It is impossyble that any image caÌ„ nowe represente either maÌ„ or womaÌ„ deê‘ted for the bodye is erth and the soule is a spirituall thiÌ„ge vnable to be represented bi any sensyble exterme ymage wherfor Paule saith / we knowe that whatsoeur ymage is in this world / it is a vain thing nothyng represeÌ„tiÌ„g nothing signifyeng Let theÌ„ say I besech you howe or after what maner god is knowen by images / whether is it by the mater stuffe put rounde about them orels is it by the shape and facyon brought iÌ„ to the stuffe If it be by the stuffe of the images that he is knowen / than what nedeth any shape or facion to be brought in by the workeman why is nat god shewed and knowen as well by al maner of stuffe before that any images be made / syth all thinges do witnes declare his glori But if the shape facyon brought in to the stuffe be the cause of the knowlege of god what nedeth than any payntynge or any other stuffe at all and why is natte god knowen rather by the very lyuely creature / whose shapes or ymagê be so perfectly knowen for doutlesse the glorie of god shuld be more clerely and euydently knowen / if it were shewed by the lyuely creatures both reasonable vnreasonable / than by the deed and vnmouable creatures God is knowen sayth Paule Ro. i. by the creation of this worlde Therfore whan you do graue or paynte ymages / for the entent to haue vnderstandynge and knowlege of god forsoth you do an vnworthy an vnmete thynge c. Nowe Athanasius wolde neuer haue purposed in his mynde / to write any suche maner thynge agaynst the gentyles / if he had sene the christen men of his tyme entangled wrapped in such superstityon of images / as we do see a gret parte of the worlde to be pytuousely snarled nowe in our tyme but he wolde rather haue exercised his penne against christen men / if they had ben lyke our christen men nowe a dayes But nothynge letteth / but that we may very accordingly applye the same thynge against our supersticyous christen men For they pretende the same cause of hauynge ymages / with the which Athanasius reherseth that the gentyles were moued that is to wit / that by images they maye be put in remembraunce of god which thynge syth the creatures of god whether we do consydre the stuffe or the shape / and facyon of theÌ„ may do it moche more effectually as Athanasius iugeth full well there is no nede that we shulde ronne vnto the workes of men / which do represent but onely I wote nat what false and vayne image vnto vs. For whom soeuer trees / stones / syluer / golde / other stuffe / wherof images are made fynally whom the syght of man / to whom god hath giuen lyfe reasoÌ„ can natte styre nor put in remembrance of god surely images shal natte styre vp that man with anye frute or profyte for they as Origen writeth agaynste Selsus do rather plucke away the memori mynde of man froÌ„ god / do turne the eyes of the miÌ„de bacwardes / to behold consydre erthly thinges For euery man knoweth / that the more nere that one thynge resembleth another in nature and propertie / so moche the more strongly it doth renew the remembraunce in vs of that thynge / to whom it is lyke For trees or stones do more surely and lyuely putte vs in remembraunce of god / whan they are coÌ„sydered of vs / hauyng their owne naturall shape facyon / so as they were fyrst created of god than whan by the worke and craft of men beynge beryued of theire owne naturall shape / they doo expresse resemble vnto vs the image and lykenesse of man / or of any other thynge For soner shall the remembraunce come to thy mynde of the Karuer or Paynter / whose workmanship thou dost merueyle at / than the remembrance of god / the

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