Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	due_a	fear_v	tribute_n	3,178	5	10.8957	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69147	A postill or collection of moste godly doctrine vpon every gospell through the yeare aswell for holye dayes as Sondayes, dygested in suche order, as they bee appoynted and set forthe in the booke of Common Prayer. Uery profitable for all curates, parentes, maysters of housholdes, and other gouerners of youth.; Postilla Anthonii Corvini	Corvinus, Antonius, 1501-1553.	1550 (1550)	STC 5806; ESTC S109261	359,302	596

suche subtyl obiections Here out it coÌ„meth that whiche Dauid the Prophet complayneth of these wicked persons Psal 20 saiyng Lo they haue bent their bowes made ready their arrowes in the quiuer that they may priuily shote at theÌ„ which are true in heart So likewyse do these Phariseys here they go to counsel howe they might take Iesus in his saiynges euen the same that they coÌ„cluded they coÌ„maund their disciples instructyng theÌ„ how what they should say vnto him namely this Mayster we know that thou art true teachest the way of God truly carest for no man For thou regardest not the outwarde apparance of men c. Howe goodly are these wolues drest with shepes garmeÌ„t They cal Christ a maister al for to constrain him with suche flatteryng wordes to make answer vnto them yet be not they of suche disposicion to become his disciples although ther had been taught neuer so much goodnes vnto theÌ„ Furthermore thei adde that he is true teacheth the worde of God truely This is not euil spoken of Christe Iho. 14 For he teacheth not only Gods worde truly but also he is the truth himselfe And this is required of al preachers that they so endeuor them selfes that these wordes may be truly spoken of theÌ„ For it is our office to be true to teache Gods word truly Furthermore that thei say Thou carest for no maÌ„ nor regardest the outward apparance of men partaineth vnto vs also For the truth is not to be hidden for no mans pleasure but faythfully to bee preached teached yea although his distructioÌ„ shuld folow should be put to death as S. Ihon Baptist was And although Christ is excellently described vnto vs by these wordes yet they that were sent did speake it with a false fainyng dissemblyng heart Wherout we may learne the disposicioÌ„ of those hypocrites which persecute the word of god Thei omit the head the principal of the thing and bryng in vnprofitable questions They speake nothing with the heart But whatsoeuer thei speake is for that purpose that they may take and tryp the innoceÌ„tes and good men in their communicacion Secondarily after that the Phariseys had put furth their subtill deuised question Christ knowyng that thei did it to tempt him so he did answer them that it was not spoken in vayne of the wyse man Pro. 21. saiyng There is no wysedome there is no vnderstaÌ„dyng there is no counsail against the Lord. Therfore he calleth them hypocrites And that thei might wel vnderstand that he knewe their malicious thoughtes he added Why do ye tempte me Whiche wordes by right should haue reuoked the Phariseys and the ministers from their maliciousnes and deceit and caused them to haue amended their liues But they were blynde remayned styll blynd Yet notwtstaÌ„dyng Christ bad them to shewe him their tribute money and sayd Whose is this ymage superscripcion They sayd vnto him The Emperours Then sayd he vnto them Geue therfore vnto the Emperour that whiche is the Emperours and geue vnto God that whiche is Gods As though he would saye Forasmuche as you are come therto that for your synne you are brought vnder the yoke of the Emperour of Rome you must nedes geue as vnto your head highest lorde here vpon yearth vnder God that whiche beloÌ„geth vnto him Here is to be noted the difference that Christ maketh betwene the kyngdome of God and this worlde For he doth not onely approue and allowe this high power and polliticke life The kiÌ„gdome of Christ but also confermeth it For the kyngdome of God or of Christ is spiritual whiche consisteth in the spirite fayth and truth wherfore it commeth not with outwarde doynges but it must be inwardly in vs. Now because that it is a spiritual kyngdome God requireth and wyll be worshypped in spirite Luc. 17 Ihon. 4 and in the trueth as Christ sayth in the fourth chapiter of sainct Ihon. The true worshippers shall worship the father in spirite and in truthe But to worship God in spirite and truth is to loue him with all thy heart Deut. 6. with all thy power and to truste in him For suche fayth and loue geueth God his honor and kepeth his coÌ„maundementes as Christ sayeth in an other place He that loueth me shall keepe my woorde Ioh. 14 Wherefore when I put my whole truste in god the father through Christe and loue him aboue all creatures then doo I gyue god that pertaineth to god and pull from him none of his honour And herevnto pertaineth the fruteful admonicion of the prophete Dauid saying Psal 28. Adscribe vnto the Lorde O yee mighty ascribe vnto the Lord worshyp strength And contrary wise Cesars kingedoÌ„ the kyngdome of the Emperour is worldly it is visible in the which the Emperour him selfe gouerneth and beareth rule mightely with hys lordes and prynces as the scripture witnesseth in an other place sayinge Luc. 22. The Kynges of the worlde haue dominion ouer the people and they that beare rule ouer them are called gracious lordes Neuertheles that kingdome is of god Rom. 13 and stablished by goddes ordinaunce in suche wise that he that resisteth this ordinaunce resisteth god him selfe Thinkest thou that princes and greate lordes in the scripture are called goddes in vaine and withoute a cause For if they bee goddes Psa 8â— and are made by god partakers of his magnificence then muste they needes be in goddes steed whose roome they beare Therfore seyng they rule in gods steed it is both meete and conuenient to giue theim that wee are bounde to giue theim But what are those thinges S. Paule setteth them furthe and sayth Geue vnto euery man his dutie Ro 13. Tribute to whom tribute beloÌ„geth Custome to whoÌ„ custome is due Feare to whom feare belongeth honour to whom honour pertayneth Here thou hearest what thou art bound to geue vnto highe powers But paraduenture thou wilt say Shall I geue obedience vnto a tyrant an vngracious prince or Lord Yea truly thou art bound both to geue obey him For what hast thou to do with his tyranny If the magistrate doth naught contrary to equitie he hath a iudge whom he must answere in that appointed day Iudgement is not here graunted vnto thee except he constrayneth thee to do any thyng against God Then thou mayst say with the Apostles Act. 5. We ought more to obay God then men But if he coÌ„strayneth the do nothyng against God then hast thou here the sentence of Christe Geue to Cesar that belongeth vnto him and to God that is Gods Whiche answere is so good and godly that they that were sent of the Phariseys meruailed at it And for because they could say nothyng against it They weÌ„t their wayes God graunt vs his grace The gospel on the .xxiiii. sonday after Trinitee sonday Math. 9. WHyles he thus spake vnto them Mat. 5. Luc. 8.

we dispaire of all our workes merites and vertues and esteme them as thinges that can not helpe vs and therefore the Prophete Esai sayeth Esai 63 that all oure iustyce or righteousnes are as a defyled clothe And thus dispairyng of our selues to seke our righteousnes in the merytes passion and death of oure Lord Iesu Christ onely of whom Ihon the Baptist gaue this true testimonye that he is the Lambe of God Ihon. 1. that taketh away the synnes of the worlde This fayth I say dothe apprehende by Christe remission of synnes iustyce and eternal life Neither may we in this matter admyt any worke of man except we would plucke away steale take froÌ„ Christ his glory Esai 42 whiche he wyl not geue to any other and so stealyng Christes honor burthen our soules vnto the perpetual death damnacion of our selues Surely it is an vndoubted trueth that a christian man must do good workes and haue an honest conuersacion and with good workes confyrme allow his fayth For who would deny this But to sette a fayth and confidence in those workes and to admit our merytes in the cause of our iustifycacion is in no wyse to bee permytted For by that meanes grace were no grace and that whiche before was atributed by verye right vnto the onely loue of God that should we then ascrybe vnto our workes merites Therfore Christ sayth in this gospell He that beleueth in the sonne of man shal not be iudged But he that beleueth not is already iudged because he beleueth not in the name of the only begotten soÌ„ne of God Fayth onely abideth in battayle of coÌ„scieÌ„ce See ye that in the conflicte and battayle of the conscience fayth standeth sure and is not condempned nor iudged Contrarily that vnbeliefe is already coÌ„dempned the senteÌ„ce of eternal damnacion is pronouÌ„ced against it For Christ wyl in this gospel as he doth in many other places of the scripture ascribe quietnesse of conscience and saluacion vnto faithe and the disquietnes of conscience perpetuall damnacion to vnbeliefe Thirdely Condemnacion bicause Christe spake of iudgemente and condemnacioÌ„ he now procedeth and declareth what is condemnacioÌ„ and saith And this is the condemnacion that the light is come into the world men haue loued rather darkenes then lighte And why For bycause their workes were euell Christe him self with his doctrine gospel is this light The lyghte Ioh. 8. as in another place he calleth himselfe saying I am the light of the world Whosoeuer foloweth me he walketh not in darknes The darknes Darkenes is our flesh nature mannes reason and vnbeliefe yea all the wisdome prudencie of man which doth not spring out of faith but spring froÌ„ our reasoÌ„ without faith And now I beseche you to marke with me well at what point our reason our wisdome and prudence is wont to stumble at if it folow not the very word of god as his capitaine and leader Surely when Christ came into this world he was more redyer to saue help then to condemn nowithstanding that the father had giuen into his hand all iudgmente And truely the Iewes had wel eschaped this iudgement or eternall damnacion had by faith obtayned health saluation if they wold haue receiued Christ which is the light of the world and beleued his worde But what doo they They sette more by darknes then by lyght Iohn 1. And as Iohn saithe in the fyrst chap. of his gospel The light shined in darkenes the darknes comprehended it not Ther was no faulte in the lyght but a greate defaulte in the darkenes that receiued it not But what foloweth nowe out of this darkenes Forsoth this Those that neither knowlege nor learne their darkenes nor wyll not geue Christ his due honor they iudge and condempne themselues euen as Christe sayth Whoso beleueth not he is already condempned And truely it chauÌ„seth so by most rihgteous iudgement to him that is vnfaythfull Incredulitee is iudged by his own self that is through vnbeleif For inasmuche as he doth euil and yet can not abide the light or to be reprehended it is right that his owne vnbeleife should iudge or condempne him But so is it not with the faythful man for he can abyde that his workes that are done in the truth shuld come to the light be tryed wayed by the worde of God and iudged by the rule squire of the woorde of God For how should he feare the light seyng that all his workes are done in God CoÌ„sider it well For thus in euery place of the scripture life is ascribed vnto fayth and iudgement and condempnacion to incredulitee and vnbeleife God geue vs grace to receiue retayne with vs his light to the comfort of our soules Amen The gospel on the tewysday in the Whytson weke Ihon. 10. VErely verely I saye vnto you He that entreth not in by the doore into the shepe fold but clymeth vppe some other waye the same is a thefe and a murtherer But he that entreth in by the dore is that shepeherde of the shepe to him the porter openeth and the shepe heare hys voyce and Pro. 10. hee calleth hys owne sheepe by name leadeth them out And when he hath sent forth hys owne sheep he goeth before them the sheepe folowe hym for they knowe his voyce A straunger wyll they not folowe but wyll flee from hym for they knowe not the voyce of straungers This prouerbe spake Iesus vnto them but they vnderstode not what thinges they were whiche he spake vnto them Then sayde Iesus vnto them agayne Verely verely I say vnto you Iho. 14 I am the dore of the sheepe All euen as many as came before me are theues murtherers but the sheep did not heare them I am the dore by me yf any man enter in he shall be safe and shall go in and out and fynde pasture A thefe commeth not but for to steale kyll and destroye I am come that they myght haue lyfe and that they might haue it more aboundantlye THE EXPOSITION FOrasmuche as Christ our Lord sheweth in this gospell or similitude by conferryng theim together both what the euil shepeherd teacher is also howe he may bee knowen and on the other parte what the good shepeherde and teacher is and by what sygnes also menne may knowe him I thynke it mete fyrst to treate of the good shepeherde especiall for this cause that it is a thinge very profitable and necessary and also a matter of great waight importance For Christ describeth here the good shepheard so A preachers callynge doctrine shal be vpright and law full that he must nedes entre in at the dore into the shepefold that is it is necessary that the preacher be called by some lawefull and godly meanes it is necessary also that his doctrine bee trewe and godly And howe can they teache the trewth that are

not called vnto that office by god or by some godly meanes Surely in this matter it is not conuenient for euery man that will to run but it is necessary that meÌ„ enter by the dore into the shepfold And if thou wilt know who is the dore then marke well Christes wordes which thus expoundeth him selfe Chryste is the dore saying I am the dore of the shepe by me who so entreth he shal be saued and he shal entre in and go forthe and he shall fynde pasture Marke here that not only the preacher must be admitted to this office by Christe and a christian meane but that the hearer also by lyke manner oughte to bee called to thys sheepefolde of the electe of God And thys onlye standeth in the power of CHRIST in his woorde and his gospell Actu 9. Saynct Paule was called frome heauen of Christe vnto this office to teache the gospell withoute anye other meane so that hee myghte entre at the trewe doore into the sheepefolde But God permytted the Apostell S. Mathye to bee called vnto the office to teache the worde of god Actu 1. by certayn other meanes so that hee also shoulde enter by the trewe dore And are not al men called vnto the fold of Christ by the word of Christ as often as thys or other lyke gospell is preached Whosoeuer thirsteth Iohn 7 lette hym come to me and drynke Therefore before all thinges thys is necessarye that wee entre in at the dore into the sheepfolde that is to say by Christe For if thys entrance be true and by faithful meanes done doubtles it shal come to passe as Christ here saith Whosoeuer entreth in by me he shal be saued Heare ye not now that our saluacion standeth only in the power of Christ And in like manner said he vnto his Apostles wheÌ„ they asked him the waye to the father I am said he the way the truth and the life Furthermore he that thus entreth by Christ he must nedes by faith obtain and possesse al those goods and heuenly treasures that the heuenly father hath giuen vnto vs in his son so confesse it and with his mouth declare it vnto other in al places the which thing Christ shewed vnder these words coming in and goyng forth Moreouer They shal euer fynde pasture These pastures Pasturs signify the word of god the Christe shulde largly giue vnto his disciples And whersoeuer this Word be ther can not men coÌ„dingly praise so great a benefite of god But where it is not ther chanceth it according to the saying of the prophet Ioel Why doth the cattel morne Why do the droues of beastes cry rore Bicause that they haue no pasture yea euen the whole flocks of sheep haue perished Out of all this it foloweth that the good shepeherd that came in by Christ must needs teache the word of Christ and the righteousnes of faith by Christ And suerly by this token and sygne a good shepeheard may well be knowen A descripcion of a false teacher or preacher Secondarily Christ in this gospel describeth the euil shepeherd whom he so paynteth in his owne colours that wee may well knowe him if wee wyll open our eyes to see him For thus sayth Christ He that entreth not in at the doore into the shepefolde but clymeth vppe another way he is a thefe and a murtherer We heard a lytle before that Christe himself is the doore and also the keper of the doore And surely where this Christe is vnknowen let no man thynke to haue any enteraunce geuen him into this shepefold let no man promyse himselfe their saluacion Briefely there is no enteraunce in nor goyng out nor findyng of pasture muche lesse shal wee haue there good shepeherdes or preachers of the woorde For howe shall that man teache Christen men whiche himselfe was neuer made a Christian Or howe should he in preachyng coÌ„tynually declare vnto the people the iustice of fayth that as yet neuer not so muche as ones tasted it Euil persons defraude steale tobbe Christes honour Surely where suche are there canne be founde nothyng but stealyng and murtheryng For they steale from Christ his owne due honor in that they ascrybe to the merytes of woorkes righteousnes where as it onely commeth by the merytes of Iesu Christe And vpon this theft commeth that horrible murther that is by their false and wicked doctryne they leade froÌ„ Christ so great a nombre of soules rauishyng them violeÌ„tly into condempnacion and castyng them into Sathans mouth to deuour them Oh alacke what an exceadyng nombre of soules hath been by this doctryne deceyued bothe before the incarnacion of Christ and also synce and so cast headlong into condempnacion Among the Iewes this dyd the Byshoppes Priests Scribes and Phariseys whiche would vtterly oppresse the righteousnes of fayth and in the place of it set vppe the righteousnes of woorkes Yea they so sore preuayled in this doctryne that all the Prophetes had enough to do to dispute and resyst their doctrine in somuche that many tymes the Prophetes suffered no lytle persecucion for resystyng it lyke as Christe himselfe in the gospel of sainct Mathew reproueth them for it saiyng Mat. 2â— Beholde I sende vnto you prophetes and wyse menne and Scribes and some of them shall ye murther crucifye c. But among christen men the same parte was played by the religious fathers that boosted them self to be the children of the Romishe byshop For whiche of theim all if you except very fewe can be found that preached the righteousnes of fayth so diligently and earnestly as it became him Doubtles they all had an eye vnto theyr father the Byshop of Rome and neither by teachyng nor preachyng sought they any other pasture or shewed any other to their shepe then that whiche the Prophete Hieremye speaketh of saiyng Woo to the shepeherdes of Israel Iere. 23 that feade them selues c. Nowe if thou wylte knowe these theues and murtherers marke their doctryn For whosoeuer they bee that sette vppe rihgteousnes by the merytes and deseruynges of woorkes and contrary to Christes merytes earnestly preache the same those are they that Christe descrybeth in this place and whom also he commaundeth vs to beware of Mathew 7. Thyrdly because Christ hath now described the good shepeherdes the euil he nowe sheweth howe christen men must behaue themselfe towardes them both that is They must heare the voyce doctrine of this good shepeherde to whom the keaper of the doore hath opened the doore and they must knowe his voyce and folowe him Faythfull men do know the good preacher if he go before c. But howe shall this come to passe that the shepe shall so readyly knowe the voyce of the good shepeherde They are accustomed to the good and healthsome pastures that is they haue ones learned out of the holy gospels that in terrours of conscience knowlege of synnes there

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