Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	canon_n	council_n	nice_a	2,852	5	10.4936	5	false

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

accountinge of byshops of Rome many yeares agreeth thereunto For Eusebius sayeth that Clemens tertius post Paulum Petrum pontificatum tenebat That Clement was the thyrde byshop after S. Paule and Peter Reconynge them bothe as byshops of Rome And yet therein preferringe S. Paule With lyke wordes sayinge of Alexander byshoppe of Rome that Quinta successione post Petrum atque Paulum plebis gubernacula sortitus est Alexander obteyned the gouernaunce of the people by succession the first byshop after Peter Paule Irenaeus also as Eusebius reciteth that Fundata aedificata Ecclesia beati Apostoli Lino officium episcopatus iniungunt After the churche was ones founded and buylded they charged Linus with the office of the Byshopricke of the holy apostle Whereby appeareth that they bothe ioyntly constituted him Bishop of Rome and receiued only their Apostle ship enioyned vnto them by Christ. And therfore yf the byshops of Rome chalenge anye preheminence of auctoritie by Peter they should aswell or rather by Paule because they bothe founded it and bothe there preached and bothe there suffered Resigning fyrste that byshopricke to Linus and all at ones And yf ye wyll peradueÌ„tur leane to the former preaching there by Peter which by scripture can not be proued yet then at the least saint Paule and his successours in Epheso should haue lyke prima ciether be cause he founded fyrste that churche thoughe Saint Iohn after that dyd buylde it as witnesseth Eusebius saying Ecclesia quae est apud Ephesum Ã Paulo quidem fundata est Ã Iohanne verÃ² aedificata The churche whiche is at Ephesus in dede was fouÌ„ded of Paul but it was buylded of S. Iohn And so Peter shuld haue no other primaci in Rome but as Paule had in Epheso that is to saye to be counted as the first preachers and coÌ„uerters of the people there to the fayth of Christ. And aswel might al y e Byshops of Ephesus challeÌ„ge the primacie of al nacions bothe Gentiles Iewes by S. Paule Apostolum Gentium their founder as the Byshop of Rome by S. Peter ApostoluÌ„tantum circumcisionis in case he were the first founder chalenging primacie ouer all But vndoutedly this primacie ouer all y t the Byshops of Rome of late do chaleÌ„g was not allowed nor yet knoweÌ„ nor heard of amoÌ„ges y e auncient fathers though they had y e churche of Rome in high estimacion aswell for the notable vertuous dedes that the clergie there dyd shewe and exercyse abundantly to their neyghbours as witnesseth the sayd Eusebius alleginge there the epistle that Dionysius Alexandrinus wrote to Sother Bishop of Rome testifyinge the same As for that citye of Rome was the moste ample and chiefe Citie of all the world witnessing sainct Cypriane saying Plane quoniam pro magnitudine sua debeat Carthaginem Roma praecedere illic maiora grauiora commisit Certenly because that Rome ought for her greatnes excell Carthage therefore there he committed the greater and more greuous offences which S. Cypriane also when he had done certeine actes yea and made certeyne determinacions and statutes vnto the Byshop of Rome he did not submit them to his reformacion or iudgement but onely sygnified his owne sentences to lyke him also And yet addynge thereunto that yf any Byshops meaninge aswell of Rome as of others which wer of the contrary opinions to him would otherwyse thinke or doe he would not then hys sentences shoulde be to them preiudiciall or compulsory but to follow their owne wyttes customes Tum quod vnusquisque episcoporuÌ„ habeat sui arbitrij libertatem tum quod vnusquisque praeposi tus rationeÌ„ sui actus sit domino redditurus Partely for y t euery one of the Byshopes hath libertie of his owne will partely for that euery gouernoure shall make an accompte to God of his owne dede as it appeareth plainely in his Epistle to Stephanus and Iulianus And in the thirde Epistle to Cornelius towards the ende speaking of the refuge that one Felicissimus a NouatiaÌ„ after his condeÌ„nacion in Affrica made to Rome he impugneth such appeales saying that Quia singulis pastoribus porcio gregis esta scripta quam regat vnusquisque gubernat rationem suiactus domino redditurus statutum est ab omnibus nobis aequumque pariter ac iustum ceÌ„semus vt vniuscuiusque causa illic audiatur vbi est crimen admissum Forasmuch as euery pastour hath hys flocke by porcion committed to him whiche euery one oughte to rule and gouerne and must geue accompt to the Lorde of his administracion it is decreed of vs all and we thinke it bothe mete and iuste that euery mans cause pley should ther be heard wher y e crime is coÌ„mitted This holy excelleÌ„t clerke martyrs Cypriane would neuer haue either impugned their refuges to Rome froÌ„ their owne primates or so obstinatly holden mainteined his determinations in the counceles of Affrike coÌ„trary to y e opinions of y e Byshop of Rome to their customes w tout any submissioÌ„ by word or writing yf y e primacy ouer al which y e byshops of Rome do chalenge vsurpe had bene grouÌ„ded vpoÌ„ y e plaine scriptures as you w t some others do thinke And it is to be supposed also y t he wold in al his epistles to theÌ„ haue called theÌ„ Patres or dnÌ„os Fathers or lordes as superiours not alwaies Fratres collegas brothers fellowes in office as but his fellowes which yet more plainly doth appeare by the Actes of the Councelles of Aphrycke in S. Augustines tyme by the whyche it is euidente that thoughe the fayth of Christ was by the Romaines fyrste broughte into Aphrike as S. Augustine dothe confesse yet it was not redde nor knowen that the Byshopes of Rome vsed or challenged any exercise of soueraigntie in Aphrike vnto this tyme. And yet then he did not chalenge it Iure diuino but Praetextu definitionis cuiusdam canonis in coÌ„cilio Niceno That is by the right of goddes word but by the pretence of a certeyne canon supposed to be in the councel of Nice Whiche article coulde neuer be founde though it were then very diligently soughte for throughe all the principall churches of the Easte and Southe But onely alleadged of Iulius byshop of Rome out of his owne librarye And you maye be well assured that if these in scriptures had made for it neither the byshop of Rome woulde haue lefte that certaine profe by scriptures and trusted onely to the testimony of an article of that councell doubted on vnlikely to be fouÌ„de Nor yet Saint Augustine with his holy and learned companye woulde haue resysted this demaunde yf it had bene eyther grounded vpon Scriptures or determyned in that or other councell or yet had stande with equitie good ordre or reason How be it the largenes magnificencye of buyldinges of that Citye and aunciente excellencie and superiorite of the same in temporall

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

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