Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	authority_n	church_n	credit_n	2,473	5	8.9792	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00958	Homelies sette forth by the righte reuerende father in God, Edmunde Byshop of London, not onely promised before in his booke, intituled, A necessary doctrine, but also now of late adioyned, and added thereunto, to be read within his diocesse of London, of all persons, vycars, and curates, vnto theyr parishioners, vpon sondayes, & holydayes.	Bonner, Edmund, 1500?-1569.	1555 (1555)	STC 3285.2; ESTC S103088	74,513	149

Christe yet one of them he calleth a deuyll Doth not Christe also saye Math 23. that Scribes and Phariseis doo syt in Moyses chayre neuerthelesse he woulde the people should obey theyr lessons Euen so thoughe some members of Christes catholyke churche doo not lyue accordynge to theyr vocatyon yet oughte no man therefore the lesse to regarde the fayth and doctryne of the same churche These thynges good people thoughe they are sufficiente to declare the holye Churche what it is and howe it may be knowen yet I besech you most diligently to note and carye awaye one rule which shall neuer deceaue you but is a sure tryall of the catholyke churche and the fayth thereof This rule is not myne but taken out of a learned auncient and ryghte godlye father in Christes Churche He sayth There are thre meanes to trye a churche Vincentius Lirenensis or doctryne the fyrst is antiquitie the second is vniuersalitie the thyrde is vnitie By the fyrst we are taught that a true doctrine must be knoweÌ„ by that it is not lately spronge vp or rysen but commeth from Christ and his apostles and hath contynued styll in the churche By the seconde we maye vnderstande that a true fayth or doctryne of the churche is that onelye whiche vnyuersallye in all countreys hath ben taught beleued By the thirde we ought to learne that a true doctryne or fayth of the church doth alwayes agre and is alwayes one Nowe those three thinges well noted may instruct and teache any Christen man to knowe the catholyke churche whiche euer synce the Apostles tyme and in all countreys with one consent in al thinges concernyng our fayth hath shewed her self the worthy spouse of Chryst Contrary wyse false doctryne and heresye euer hath doone and shall doo to the worldes ende lately arise lurke in priuat corners neuer agre with itselfe Which thyngs I myght easelye at large proue and open to you by playne and manifest demonstration But because in the nexte homelie I intende to speake of the aucthoritie of the churche and also of the commoditie and profite that we haue by the same here I wyll make an ende Roma 12 besechyng all you good and godly people to geue your bodyes and soules an humble and holy sacryfyce to almyghtye God prayinge euermore that we may be altogether lyuelye membres of oure sauyoure Iesus Chryst and of his catholyke churche here vpon earth and after this lyfe partakers of the ioyfull kyngedome of heauen through the same our Lorde Iesus Christ to whom with the father and the holy ghoste be all honoure and glorye worlde without ende Amen H. Pendilton sacrae theologiae professoris Â¶ An Homely of the aucthoritie of the churche declarynge what commoditie and profit we haue thereby LYkewyse as in the laste homelye it was declared to you good chrysten people what the churche is and how it maye be knowen soo nowe ye shall learne the aucthoritie of the same catholyke church and the commoditie or profyt that ensueth to vs all beynge members of the same churche Fyrste whan oure sauioure Iesus Christ dyd send forth the twelue apostles to preach who were and are the cheife and pryncipall pyllers of this catholyke churche he dyd geue to them great power and aucthoritie as saynt Mathewe beareth wytnes Math. 10 sayinge Iesus dyd call together the twelue disciples and gaue to them power ouer vncleane spirites that they shoulde cast them out and shoulde heale all maner of diseases and infirmities And sondrye tymes we do rede in the holy Gospell that our Sauiour Chryste doth speake to his Apostles after this maner Qui uos audit me audit qui uos spernit me spernit That is to saye He that heareth you Mathe. 10. heareth me and he that dispiseth you doth dispise me Meanynge Iohn 13. and wyllynge thereby that all the worlde shoulde know and confesse the aucthoritie of the catholyke church whiche Christ him selfe dyd buyld in and vpon these hys holye Apostles And to the same purpose he sayd to them Iam non dicam uos seruos sed amicos c That is to say Nowe I wyll no more call you seruauntes Iohn 15 but frendes for al thinges that I haue herde of my father I haue declared to you Iohn 20 And agayne he sayth As my father sente me euen so I sende you By these and many such other places we maye see that our louynge sauiour dyd giue greate aucthoritie to his Apostles But nowe it is expediente and nedefull to declare in what specyall poyntes this aucthorytie doth consyste and that the same aucthorytie was not onely geuen to the Apostles of Christe but also to theyr successours in the catholyke churche euer to endure Whiche aucthoritie thoughe it be greate and manyfolde yet these are the chefest partes thereof that hereafter doo folowe Fyrste almyghtye God hath geuen power The churche hath the true sence of the scripture and is iudge therof and aucthoritie to the catholike churche to haue the true sense and vnderstandynge of the holye Scripture yea and to approue also or reproue al wryting as Scripture or no Scripture Whiche thynge good christen people you may well vnderstande to be moost true yf ye cal to remembraunce who is the guyde and gouernour of the churche that is to wit the holy Ghost as Christe dyd promyse sayinge Ego rogabo patrem et alium paracletum dabit vobis vt maneat vobiscum ineternum Iohn 14. that is to saye I wyll aske my father and he wyll giue to you an other comforter that he maye abyde wyth you for euer And after that our Lord and sauiour had rysen froÌ„ death he dyd breathe vpon hys Apostles and sayde Accipite spiritum sanctum Take you the holy ghost and also Iohn 20. after hys ascension into heauen accordynge to his merciful promise he did sende downe the holy Ghost vpon his Apostles Act. ii as saincte Luke writeth Nowe that the holy ghoste was not gyuen to the Apostles onely but also to the catholyke churche to the worldes ende it is manyfest forasmuche as Chryste dyd promyse the conforter vt maneat vobiscum inaeternum That he should abyde sayeth he wyth you for euer Nowe we are mooste certayne Iohn 14 that the Apostles of Christe dyd suffer deathe for the faythe of Chryste and that within fewe yeres after they thus had receyued the holy ghoste Neuertheles Christ sending furthe hys Apostles to preache and baptyze sayd to theÌ„ Math. 28. Ecce ego vobiscuÌ„ sum omnibus diebus vsque ad consuÌ„mationÃª seculi That is Behold I am with you at al tymes euen to the ende of the worlde Wherefore we maye playnly see that the holy ghoste beynge promised to the Apostles to abyde for euer and to the very ende of the world was promised and giuen to them and to their successours in the churche where he doth and shall abide for euer Now

uirtutis alterius nisi charitatis exigitur That is to saye when the hyghest authoritie or feedinge of christes sheepe was committed vnto Peter and the churche was builded vpon hym as vpon a sure grounde there was requyred or exacted of hym the profession of none other vertue saue onely of charitie Ciprianus The blessed martyr sainct Cipriane in many places affyrmeth the same and amongest other in hys Epistle written Ad Iubatanum sayeth Manifestum est vbi et per quos remissio peccatorum dari possit Nam dominus primum Petro super quem edificauit ecclesia suam et vnde vnitatis originem instituit et ostendit potestatem istam dedit That is to saye It is manyfest where and by whome remission of synnes maye be gyuen for oure Lorde fyrste vnto Peter vpon whome he buylded hys churche and from whome he dyd ordeyne and shewe the begynnynge of the vnitye to procede dyd gyue that power or authoritie And in the same Epistle within a whyle after he sayeth Ecclesiam que vna est fundauit super vnum that is to saye He dyd founde his churche which is but one vpon one Sainct Basyll Basilius in hys booke against Tauonius writeth thus Per hanc vocem intelligimus Ionae filium qui fuit ex Bethsaida Andreae fratrem qui ex piscatore in Apostolatus ministerium vocatus est Qui quoniam fide praestabat ecclesiae in se aedificationem suscepit That is to saye by this voice we vnderstaÌ„de the sonne of Ionas which was of Bethsaida the brother of Andrewe which sonne of Ionas was called from a fysher to the ministerye of the Apostleshyp and bycause he excelled in faith he had the churche buylded vpon hym Sainct Ambrose in hys fourthe sermon sayeth Ambrosius Petrus denique pro soliditate deuotionis ecclesiarum petra dicitur sicut ait dominus Tu es petrus et super hanc petram aedificabo ecclesiam meam Petra enim dicitur quod primus in nationibus fidei fundamenta posuerit et tanquam saxum immobile totius operis Christiani compagem molemque contineat That is to saye Fynally or for a conclusion Peter for the soundenes or substancialnes of his deuotion is called the rocke of the churches as oure Lorde sayeth Thou arte Peter or of a rocke and vpon this rocke wil I buylde my churche In dede he is called a rocke bicause he was the fyrste that did laye the foundation of faythe amongest the gentiles as a stone or a rocke that cannot be moued he doeth conteine or kepe the frame and weight of the hole christen woorke Augustinus S. Augustine hath the lyke in his syxe and twenty sermon de sanctis and in his .xvi. sermon de tempore but moost notably in hys .124 sermon de tempore where he maketh a large processe of sainct Peter and emoÌ„gest other thinges speakyng of Peters denial of his maister he wryteth thus of hym Totius corporis morbum in ipso capite curat ecclesie et in ipso vertice componit membrorum omnium sanitatem That is to saye He meanyng Christ doeth cure in the very heade of the churche meaning Peter the dysease of the hole body and in the very crowne or toppe of the head he frameth the healthe of all the members Here ommyttynge infynite other authorities of the aunciente fathers touchynge the primacye or hyghest authoritie ecclesiasticall to haue bene gyuen vnto sainct Peter of our sauiour Christ hym selfe I exhorte you in consideration partely of these testimonyes some wherof are taken out of the very scripture somme out of the aunciente and famous doctours of the churche and partly and mooste especially in consyderation of the coÌ„sent of the hole catholike church herein nothing to doute in this matter but that the holy Apostle S. Peter was Christes vicar on earthe and had hygher and more authoritye generall then anye one of the Apostles els and that the speciall purpose why that Christ woulde haue suche authoritie to be in one maÌ„ was is for the preseruation of vnitie in his church whyche churche is but one and thus muche for thys tyme shall nowe suffice you In the nexte homely you shall heare further of this matter Io. Harpesfelde sacrae theologiae professoris et Archidiaconi London Â¶ An other Homelye of the Prymacye Act. 8. IT is wrytten in the .viii. chapiter of the actes how Simon Magus dyd offer vnto Saynte Petermony to giue him power that on whome soeuer he shoulde laye hys handes the same parson might therby receiue the holy Ghost But being for this his most wicked request greuously reproued and fearyng withal to contynue any loÌ„ger in those parties that is to say in Samaria so nighe thappostles he the sayde Symon Magus fled to Rome and there by his enchauntementes Iustinus Martir dyd greately delude the people as Iustynus the Martyr a very auncient writer in his seconde Apologie directed or sent to the Emperoure Antonius doth playnelye testifie Ireneus Ireneus also in his first boke Contra hereses doth recorde the same And the said Simon Magus dyd so delude blind the people that they dyd esteme him for a God and dyd set vp his image in the Citye with this inscription Simoni deo sancto That is to say To Simon the holye God But it was not longe after those prankes played by Simon Magus thus seducyng the inhabitaÌ„tes ther but God sent his great Apostle saynct Peter thyther that is to saye to Rome who bothe did confounde the sayde Simon Magus and dyd also conuert a great number of the people there vnto the faythe of Chryste as is at large set fourthe in the .xiiii. chapiter and seconde booke of Eusebius Historia Ecclesiastica Eusebij Ecclesiasticall historye Nowe this Apostle sayncte Peter by the wyll and prouidence of God beynge brought to Rome dyd there continue byshop of that Sea .xxv. yeares and there also dyd suffer a glorious martyrdome in the last yeare of the reygne of cruell Nero Themperoure whyche thynges Sayncte Hierom in the verye begynnynge of hys woorke Hieronimus De Ecclesiasticis scriptoribus dothe wytnes in this maner Simon Peter the sonne of Ioannes of the prouince of Galile and of the towne of Bethsaida the brother of Andrewe the Apostle after his byshopricke in Antioche and after his preaching in PoÌ„tus Galatia Cappadotia Asia and Bithinia to the Iewes whiche were dyspersed abrode in sondrye contries came to Rome to ouer throwe Simon Magus and there dyd kepe his sea fyue and twenty yeres vntyl the last yere it is to wyt the .xiiij. yere of the reigne of Nero by whome he was crucifyed and so crowned with a crowne of martyrdome his heade beynge turned downe to the grounde and his feete vpwarde bycause he sayde or accompted hym selfe vnworthy to be crucyfyed in suche forme and maner as hys mayster Christ was Ambrosius S. Ambrose in hys .lxx. sermoÌ„ speakyng of the martyrdome of sainct Peter

obteyne the euerlastyng lyfe whyche sende vnto you all the father the sonne and the holy Ghost to whome be al honor and glorye worlde wythout ende Amen Io. Harpesfelde sacrae theologiae professoris et Archidiaconi London Â¶ An homely declarynge that in the blessed Sacrament of the aultare is the very body and bloude of oure Sauioure Christe AFter that men are once graft in Christ and be made partakers of his death passion amonge other theyr dueties one of the cheife is diligeÌ„tly to prepare them selues to the worthy receauynge of the blessed Sacrament of the aultare wherevnto are two thynges on our partes requisit as sayeth saynt Basell Basill in his rules good reason confirmeth the one feare the other fayth The feare whiche men must haue when they prepare them selues to come to this sacrament ought to be grounded vpon that terrible sayinge of saynt Paule in the .xi. chapter of his fyrste Epistle to the Corinthians where he sayth 1. Cor. 11. that whosoeuer doth participate therof vnworthely doth eate and drinke his owne dampnation The fayth whiche we must haue in oure hartes when we come to Gods borde is to be buylded lykewise vpon the vndoubted aucthorities of scripture whiche declare moost playnly vnto vs what meate it is that we there eate For the parfyt vnderstandyng wherof let vs consider that our sauiour Christe beynge here on earth dyd fyrst make a solempne promyse of a meate whiche hym selfe woulde geue vnto vs and afterwarde in dede he dyd geue the same accordynge to his promyse In the promyse makynge he sayde as it is wrytten in the .vi. chapter of S. Iohns Gospel The breade Iohn 6. or foode that I wyll geue vnto you is my fleshe whiche fleshe I wyll geue for the lyfe of the world and in the same chapter he also saith My flesh is verily meat and my bloud is verely drincke And as he then promised so he afterwarde perfourmed euen the very laste nyghte that euer he companyed with his Apostles before his death at whiche tyme he toke breade into his handes and gaue thankes and brake it and gaue it to his disciples and sayde Take eate this is my body whiche shal be geuen for you Yf we coÌ„pare the wordes spoken by Chryste when he made the promyse of a meat to be by him geuen vnto vs with those other wordes whiche he vttered in geuyng of the same we nede not doubt of the thynges which he gaue In the promysse makynge he sayde that he woulde geue vs his flesshe in the perfourmynge of the promise he geueth the same sayinge take eate this is my bodie Agayne in the promise making he affyrmeth that the fleshe whiche he would geue vs to fede on should be the selfsame flesh that sholde be geuen for the lyfe of the world and in the performaunce of his promyse he said that the thing which he gaue was his bodye whiche shoulde be geuen to death for vs. Nowe the circumstaunces beyng wel consydered which our sauiour vsed in the institution of this most blessed Sacrament shal greatly coÌ„fyrme al godly hartes in the true belefe of the same The tyme was the night before he suffered deathe to signifie vnto vs that this meate being differred to the last day that euer our Sauiour was conuersaunt with his Apostles must nedes be his very body and bloude in dede and such a meate as no other can be in any wyse comparable vnto it Agayne in that our sauiour dyd eate of the paschal lambe with his Apostles immediatly before he did institute this sacrament it most playnely declareth vnto vs that this sacrament is a marueylous worthye mysterye and that very thing which the eatyng of the paschal lambe in the olde lawe did prefigurate for whiche cause wheÌ„ this was instituted that was abrogated Nether is it with out a meruelouse consideration that Chryst at that heauenly banket would of purpose nother haue the blessed Vyrgyn Mary his mother presente with him nor anye other of his dyscyples saue onely the .xii. Apostles whome he appointed to be the heade ministers of al his misteries here on the earth and specially to be the ministers of this most blessed sacrament and the instructours of al other touching the same Now what meneth it that our Sauiour was not content to offer them this sacrament onely but with the offeryng therof he said also vnto them Take eate take and drinke Do meÌ„ vse to offer to other meate and drinke for anye other purpose but onelye that they shoulde eate and drynke thereof but bycause it was his bodye and hys bloude therefore he fyrste byddeth them take and not feare to eate and drynke the same Besydes this it is to be well noted that the three Euangelistes Mathew Marke and Luke doo all three agree in the maner of the institution of thys sacrameÌ„t they wrytyng all thre their gospeles at soÌ„dry tymes Chrisosto and Theophilact as Mathew eyght yere after the ascencion of our sauiour Christ Marke .x. yeares Luke xv yeares And where in doubtefull speaches of our sauiour Christ some one or other of the Euangelistes euermore openeth plainely the very meaning of the speches yet touching these words this is my body no one of them maketh any declaration vpon the same but they all leue them to be takeÌ„ of vs as they sound and as of most plaine wordes they make no exposition or interpretation of them at al. Whyche poynte must be well consydered And therfore note that where Chryst sayde It is impossible for a rych man to entre into the kingdoÌ„ of heaueÌ„ bicause the meaning of these wordes may be diuersly taken Marke 10. thereof S. Marke in his tenth chapyter declareth the very meanyng of them saying It is harde for them that trust in there substaunce to be saued Agayne Christ at another tyme sayde to the Iewes loose you this temple in three dayes shal I buyld it agayne And for that the sense of these wordes is doughtfull S. Iohn there expoundeth them and sayeth that Chryst by the teÌ„plement his body whiche should be by the Iewes put to death and by him the thirde daye shoulde be raysed from death to lyfe In the .vii. of Ihon Iohn 7. oure sauiour sayeth He that beleueth in me as the scripture sayeth there shall ryuers of quicke water flowe out of him And bicause this saing is obscure S. Iohn to make it open sayeth that he spake those wordes of the spirit which they that beleued in him should receyue In the .xii. chapyter of S. Ihon our sauiour saieth in this maner If I belyfte vp from the earth Iohn 12. I wyl drawe al thinges vnto my selfe And S. Iohn by and by geueth vs the exposition saying that hereby he signyfyed what kynde of death he should suffer Manye other lyke places are there in the newe testamente the matter of which places is not so highe nor soo nedefull to be ryghtly vnderstanded as the meaning of

to the catholike churche they myght auoyde all daunger and meryte a great deale yet to open further the falshed and noughtines of the heretique teachers in our tyme and howe glad willinge they are to abuse the simplicitie of the vnlerned people ye shall haue here added some moo obiections and solutions geueÌ„ to them to this ende that if the sayd symple people haue bene infected with the sayd obiections or such like they maye be wel satisfied in their conscience therevpon adhere vnto the catholyke faythe maynteyned and obserued in the catholique churche out of whych there is no saluation Obiection And to procede herein this is one other common obiection that much troubleth the ignorant people it is to witte Â¶ How can the body and bloude of our Sauiour Chryst be in the blessed sacrament of the aultar seing that not only euyll men do many tymes receue the same but fyre also maye consume it and other like chaunces may happen vnto it Â¶ Ansvvere For aunswer to which obiectioÌ„ it is fyrst and principally to be sayd that this obiection procedeth of a vayne curiositie of them whiche rather delyte fondly to talke of this high mystery then to prepare them selues to receyue the same accordyngly Sure we are that our Sauiour Chryste is nowe man incorruptible and impassible nether by fire nor by ought els can suffer violence and therefore where it pleaseth hym of hys tender mercy and goodnes for our great comforte and soule helth by hys omnipotent worde to tourne the substaunce of bread and wyne into his most precious body and bloude in the sacrament of the aultare and yet so to make thys turne that neuerthelesse he suffereth the fourmes sensible qualities of the breade and wine to remaine in there nature as they were before the consecratyon it is to be vnderstanded that the violence or force that is or may be done to thys sacramente is done onely to the fourmes and qualities sensible whiche in dede are subiecte to passibilite corruption but in no wise to the vncorruptible body bloud of oure sauioure Christ vnder them conteyned Doo we not reade I pray you in the fourth of Mathew howe that our sauiour suffered the deuyll to take hym and carye hym vp into the pinacle of the temple afterwarde to the toppe of an hygh mountayne and yet who doth not knowe that he suffered no vilany thereby at all The sonne beames also many tymes do shyne on thynges impure vncleane yet are they no whyt thereby defyled The bodye of maÌ„ is with a greater vnion ioyned to the soule then are the fourmes of breade and wine to the body and bloude of our sauiour Christe in the Sacramente of the aultar and yet we know that mortification putrifaction and other suche lyke thinges chauncynge to our body the soule hath in it no suche passion for that it is immortall The very Godhed of oure sauioure Christ was in vnitye of person vnited to hys manhod yet none of the passioÌ„s paines or griefes whiche he sustayned in hys manhod broughte violence alteration or chaunge to hys godhed For the godhed is in alterable vnpassible The simplicity of Christen people in the primatyue churche was suche that they beleuynge mooste certenly the body and bloude of our sauiour Chryste to be in the sacrament of the aulter vnder the fourmes of breade and wyne dyd wythout al curious talke of the fourmes accidentes bende theÌ„ selues to be present at masse wherein the myghtye woorke of consecration is wrought by god and wherin our sauiour Christ also is in fourmes of breade and wyne offered vp to the heauenly father by the priest for the soner obteinyng of mercy and fauoure towardes vs and the sayde people beynge at masse they wyth moost feruent deuotion dyd praye and dyd honour the blessed sacrament of the aulter the body and bloude of oure sauiour Christe and besydes this they dyd oftentymes wyth feare and tremblynge prepare them selues to the worthy receyte thereof and by suche theyr godly behauiour they dyd purchase to them selues greate abundaunce of grace where we by the coÌ„trary and moost vnchristian behauour prouoke gods wrathe dayly more and more vpon our selues and the whole realme For nothyng soner styrreth God to auengeaunce then the presumption of suche as wyl curiously enter into hys hydden secrettes and therevpoÌ„ doo contempne all that whiche by theyr feble wyttes they are not able to vnderstande Â¶ Obiection Another obiection is of the woordes of our sauioure in the .vi. of Iohn Iohn vi where he saieth Qui manducat meam carnem et bibit meum sanguinem habet vitam eternam That is to saye He that eateth my fleshe and drinketh my bloude hathe euerlastynge lyfe Vppon these wordes they gather that if in the sacrament of the aulter be really the body and bloude of oure sauioure Christ then who so receueth the sacrameÌ„t must nedes enioye euerlastyng life But the scripture witnesseth that Iudas receaued it and sainct Paule in the .xi. 1. Corin. xi of his fyrste Epistle to the Corinthians saieth that Who so receueth the sacrament vnworthely receaueth it to his dampnation Â¶ Obiection To this obiectioÌ„ it is to be aunswered that many sentences of scripture are to be vnderstande wyth a certayne restraynte or limittation as for example the scrypture sayeth Qui credit in me habit vitam eternam That is to say He that beleueth in me hath euerlasting lyfe And in the fyrst Epistle of S. Iohn 1. Iohn 4 the fourthe chapter it is written Quisquis confessus fuerit quoniam Iesus est filius dei deus in eo manet et ipse in deo That is to saye Who soeuer shall confesse that Iesus is the sonne of God in him dwelleth God and he in God There haue bene and are thousandes whyche beleue in Christe and that Christe is the very sonne of God and yet shall not for all that be saued but either for lacke of true belefe in other articles of the christian religion or for lacke of good lyfe shal be dampned This condition than is to be added to the forsayde sentences yf in suche beleif a maÌ„ dye and therewith is faythful in the necessarye articles and out of state of all deadely sinne he shall thaÌ„ with out any doute inherite the kyngedome of heauen So in thys present obiection we muste make a limitation and saye that who so eateth and drynketh worthely c. Â¶ To the coÌ„fyrmacion hereof August sermon .xi. De verbis domini Sainct Augustine saieth in hys eleueÌ„th sermoÌ„ De verbis domini Profecto est quidam modus manducandi illam carnem quomodo qui manducauerit in Christo manet et Christus in eo Non ergo quocumque modo quisquaÌ„ manducauerit carnem Christi et biberit sanguinem Christi manet in Christo et in illo Christus sed certo quodam modo quem modum vtique ipse videbat quando ista

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