Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	aaron_n	life_n	wrought_v	19	3	9.4033	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17591	An aunsvvere to the Treatise of the crosse wherin ye shal see by the plaine and vndoubted word of God, the vanities of men disproued: by the true and godly fathers of the Church, the dreames and dotages of other controlled: and by lavvfull counsels, conspiracies ouerthrowen. Reade and regarde.	Calfhill, James, 1530?-1570.	1565 (1565)	STC 4368; ESTC S107406	291,777	414

the signe of the fayth of Abraham wherein the Iewes might and did glory Thys circumcisioÌ„ then wherby suche perill miraculously was shunned was done by a stone not that an earthly stone should be the more estemed but Christ the corner stone be signified by whom al sinnes and transgressions be cut of Exod. 7. and by whom the daunger of eternall death only is auoyded The rod of Aaron Aarons rod. was often turned into a serpent often returned into the own nature which in a figure represented Christe from lyfe to death Exod. 15. from death arising vnto lyfe againe or els that as the rod by deuiding the red sea made a passage open into the laÌ„de of promise so Christ through baptisme into hys death hath prepared the way into lyfe for vs shall nowe the rod of Aaron bicause it wrought such miracle be set vp in the Church The vvod of Marah The trÃ©e that was cast into the waters of Marah dyd make them swete in token that the bitternesse of the lawe was taken away by the death of Christe and nowe the mindes of the faythfull people be replenished thorow it with spirituall and aboundaunte pleasure shall therefore the signe of that piece of wood now be worthied of honor The Iewes were preserued from the serpentes stinges Num. 14. by loking on the brasen Image representing also the death of Christ which from infection of damned spirites The braseÌ„ Serpent Nume 20. The vvater out of the rock saueth hys elect shal now a piece of brasse or signe of a serpeÌ„t be set vp in Churches and reuerently adored The Rocke smitteÌ„ with Moses hande gushed out of water and the streames flowed in the parched fieldes to satisfy the drought of the thirsty people whereby is signified Christ to be the stone cut out of the quarrey Sine manibus precidentium without any workmans hand which by the liuely liquor of his eternal testament quencheth the thirst of incredulitie crying continually Si quis sitit veniat ad me bibat Ioan. 7. If any man thirst let him come to me and drinke Shall nowe for this respect the rock or riuer be exalted set in place of Gods seruice The flÃ©ese of Gideon Iud. 7. Gideons fleese was onely moysted with the deawe when al the earth beside was drie agayne it was only drie vpon the flÃ©ese when the deawe fell vpon all the ground to note the Gentilitie of all the worlde destitute of grace voyd of that heauenly and spirituall deawe when onely the flÃ©ese of Israell the people of the Iewes were comforted with the showers of Gods word promises Agayne that for want of true beliefe the foresayde people should wither wyth the drought of infidelitie when the heathen folke should be all to be sprinckled with the deawe of heauen as nowe we are by preaching of the gospell But where the threshing place of the barne and fleese of Hierobaal were the meanes whereby the miracle was wrought shall any of them both be nowe magnified of vs Sampson with the Iawbone Iud. 15. SampsoÌ„s Iavvbone of an Asse slewe a thousand men and oute of the chÃ©eke tooth thereof the water ranne to asswage his thirste in signification how Christ our aduocate and mediatour hath ouerthrowen the aduersary power hath by one death destroyed all the enimies of life and hath refreshed the drye soules of faythfull people which be the members of his body with the spirituall drinke of affiance in him Shall we now haue Iawebones and chÃ©eke tÃ©eth 2. Reg. 2. Elias cloke 2. Reg. 5. in the Church Elias with his cloke deuided the water of IordaÌ„ insinuating vnto vs how Christ by hys incarnation hath made a way to baptisme that by faith in him we may walke on the dry land of securitie dreadelesse of the waues of synne Shall therefore a cloke be hanged vp and a candle lighted before it Naaman Naamans vvashing the Syrian by washing himselfe in Iordan was clensed of his leprosie And shall the signe of Iordan be worshipped of vs The hem of Christs garment The shadovve of Peter Paules handkerchefe The hem of Christes garment conferred health vpon the womaÌ„ touching it And shal the signe of this be had in estimation The shadowe of Peter healed also some that passed by Likewise the kerchefe handkerchefs of Paule cured diseases and droue out euill spirites shall nowe the signe of a shadowe shall a sory clout be so much made of Therefore if miracles of olde time past wrought as I may graunt you though absolutely I am not bounde to beleue all that you doe bring by meane of a Crosse shall be sufficient cause to make the signe thereof or the selfe same thing to be erected and honoured then shall the fyry bushe the Mountayne of the Lorde the Circumcision of Moses the Rodde of Aaron the woode of Marah the brasen serpent the water of the rocke the flÃ©ese of Gideon the Iawebone of Sampson Mat. 9. Act. 5. Act. 19. the cloke of Elias the washing of Naaman the hemme of Christes coate the shadowe of Peter the handkerchefe of Paule be set vp in the Church themselues or their signes For by none of these but miracles were done and as good reason in this respecte to set vp in the Church any one of these as otherwise the Crosse As I haue shewed you the effecte and ende of other miracles reported in the Scripture So when it pleased almighty God to bring moe nations to one fayth in Christ and vsed the Crosse as a meane to worke the lyke by you must as well vnderstande the meaning not to bring the woode into an admiration not to teach vs the seruice of a signe but to confirme the fayth in the crucified and due obedience to him that was signified Fol. 108. a. A Ievvell you saye a precious stone of some straunge vertue if a man haue it muste be kepte vvarely nor the stone be suffered to be broken And shall vve Christen men breake the Crosse of Christ c. An hearbe in the garden medicinable for this or that dysease muste not be rooted out And shall vve roote out of our gardens the holy signe of the Crosse and so forth Well M. Martiall let me aske you this question If ye haue but a glasse and repute it a diamond doth your estimation bring vertue to the thing If ye had a good hearbe and the same be nowe withered wyll ye make as much of it as if it were in the prime The Crosse that ye make so greate accompte of that ye couet to haue set vp in Churches hath not the vertue and power that ye talk of It can not heale It can not preserue It can not daunt the affections of the fleshe It can not driue the wicked spirites from vs. As the meane is gone of the foresayd effectes so are the effectes themselues ceassed Possible it is that in time paste men dyd some good by

quod dissimilis sit res sed is qui facit Ita ab vna eademque persona diuersis teÌ„poribus tunc opartet aliquid fieri tunc non oportet non quod sui dissimilis sit qui facit sed quando facit It is not true that is sayd A thing that was once well done must in no wyse be altered For when the cause of the tyme is changed good reason doth require the wel done thyng afore so to be changed now That where they say it can not be wel if it be changed the truth on the other syde cryeth out that it can not be well if it be not changed For that which may chaunce at one tyme in diuersity of persons that one may do a thing without offeÌ„ce which an other may not not that the matter is of it self vnlyke but the party that doth it so in respect of diuerse tymes of the selfe same person now may a thyng be done and now may it not be done not that he is differeÌ„t froÌ„ hymselfe that doth it but the tyme when he doth it Wherfore I like wel that counsell of Gregory which he gaue to Augustine the Monke whoÌ„ he sent into Englande to plante a Religion Nouit fraternitas tua Dist 12 cap. Nouit saith he Romanae ecclesiae consuetudinem in qua se meminit esse nutrita sed mihi placet vt siue in Romana siue in Gallicorum siue in qualibet ecclesia inuenisti quod plus omnipotenti Deo possit placere sollicite eligas in Anglorum ecclesia quae adhuc in fide noua est in constitutione precipita quae de multis ecclesijs col ligere poteris infundas Non enim pro locis res sed pro rebus loca amaÌ„da sunt Ex singulis ergo quibus cuÌ„que ecclesijs quae pia quae religiosa quae recta sunt elige hac quasi in sasciculum collecta apud Anglorum meÌ„tes in consuetudineÌ„ depone Your brotherhode knoweth the custome of the Romish Church wherin ye remember ye haue bene brought vp But my pleasure is that whatsoeuer ye haue founde be it eyther in the Church of Rome or Frenche Church or any other that more may please almighty God ye carefully choose the same and the best constitutioÌ„s that you can gather out of many Churches poure into the Church of Englande which is as yet raw in the fayth For the customes are not to be embraced for the countrey sake but rather the countrey for the custom sake Chose ye therfore out of al Churches whatsoeuer they are the thynges that are Godly religious and good and these beyng gathered into one bundel repose them as customes in the English mennes hartes So that of the wyse it hath bene alwayes reputed folly to sticke to prescriptioÌ„ of tyme or place Only the lawfulnesse of the vse hath brought more or lesse authoritie to the thing Wherfore ye haue no aduauntage of me in that I graunted the vse of Crossing to be auncient in the Church For if it had bene well in oure forefathers yet by Augustines rule it might be ill in vs and therfore to be altered And stifly to defende one certain custome without apparant commodity to the Church is by Pope Gregory hymselfe disproued Only I am sory that imperfections of wise men haue gyuen such president of error to the wilfull I am loth to saye that the fathers themselues were not so wel affected as they ought But ye driue me to lay my finger on thys sore and continually to scratch it The tale of Probianus which ye cyte out of Sozomene in the Tripartite history Folio 48. hath small apparance of truth in it For if he adored not the materiall Crosse he was the better Christian for that but if he beleued not the death of Christ then was he not conuerted vnto the fayth at al. For without Christ and the same crucified our fayth is all in vayne Wherfore wheÌ„ it is sayd that he vvould not vvorship the cause of our saluation either the writer of this hystory doth il apply thys to the worde materiall or you do ill apply it to your purpose It shuld seme to be a tale framed out of Constantinus apparition when folish worshippers of the Crosse would styl haue moe miracles to coÌ„firme their Idolatry But as theues that haue robbed do leaue alway some marke behynde them wherby they may be knowen eyther what they were or which way they be gone so thys author of yours leaping ouer the pale hath left a piece of hys cloke behynde hym and ye may tracke hym by the foote For if he ment as your deuise that euer since the death of Christ vvhatsoeuer good hath ben vvrought to mankinde either by good men or holy Angels the same hath bene vvrought by the signe of the Crosse then Angels by lyke haue bodyes to beare it haue haÌ„des to make it But Angels beyng ministring spirites Heb. 7. haue from the beginning wrought many vertues for mans behoufe haue bene by Gods prouidence a defence of the faythful and ouerthrowe of the wicked yet can they not make any materiall Crosse such as is set vp in Churches nor yet mysticall such as men vse to print in their foreheades wherfore eyther the collector of this tale was a lyer or you a fonde applyer Howsoeuer it falles out in ryme yet the reason is good But rather of the twoo I would excuse the author who by the Crosse ment Christ hys passion and lay you in the fault which vnderstode him not For doutlesse if there were such an apparitioÌ„ to Probianus as I am not yet persuaded of yet that the meaning of it should be such as you say to driue him to the vvorship of a Crosse in earth hath neyther religion nor reason in it Constantine hymselfe which was as newly coÌ„uerted to the fayth neyther was commaunded to do the lyke nor euer dyd it Cyprian Augustine and Chrisostome intreating al of the passion of Christ do vse the terme of the Crosse as the Apostle hymselfe doth Folio 50. b 1. ad Cor. 1. ad Gal. 5. Vt cruxsit praedicatio de crucifixo That when they name the Crosse by a figure they meane the Crucified Notwithstanding I grauÌ„t that in ministration of sacramentes and some tyme otherwyse they sÃ©emed all to vse a certayne signe of Crosse not signe material Folio 49. but such as meÌ„ do prynt in their foreheades shall we therfore be restrayned to that whereof there is no precept in Scripture nor they theÌ„selues yeld lawful cause But admit their authoritie Thynke you they dyd attribute so great vertue to the wagging of a finger That the holye ghost could be called downe the diuel dryuen away by it Thynke you they would haue neglected Churches refused Sacramentes doubted of their health if a priest had not broken the ayre first and wyth hys holy hande made an ouerthwart signe Learne more good ye PuinÃ© than so fondly

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