Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	believe_v	church_n	faith_n	5,993	5	6.0238	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16945	A sermon very notable, fruictefull, and godlie made at Paules crosse the. xii. daie of Noue[m]bre, in the first yere of the gracious reigne of our Souereigne ladie Quene Marie her moste excellente highnesse, by Iames Brokis Doctor of Diuinitie, [and] master of Bailye College in Oxforth, with certein additions, whiche he at the tyme of vttering, for auoidyng of tediousnes, was faine to omitte.	Brooks, James, 1512-1560.	1553 (1553)	STC 3838; ESTC S117364	39,014	158

pointe Fifthly our mother the holie catholike Churche in that shee hath to her pappes the two testamentes tholde and the new Euen as all women haue geueÌ„ vnto theim by nature sence to discerne the good temperature of their owne pappes from the distemperature of the same â–ª so hath the Churche geuen her by God aucthoritie to discerne the true Scriptures from the forged the autentical from the Apocriphal For otherwyse why should we allow receiue S. Markes Gospell whiche neuer sawe Christe nor hearde Christ and disalowe and reiect Nichodems Gospelle whiche was conuersaunt with Christ Why sholde we then allow and receiue the Gospel of S. Luke beyng but a disciple disalowe and reiecte the Gospel of s Iames beyng an apostle whyche Gospel Origene citeth And S Ierome also he citeth the Gospel of Nazares but as a thyng vtterly Apocriphal except onely one particle therin of the woman taken in aduoutrie which particle by the iudgement of diuerse profoundly learned was takeÌ„ out froÌ„ thens so insert in to the Gospel of S Ihon. The boke of Iob the. ii last bookes of the kynges the Gospel of S. Marke thepistle to Thebrues and certeine other Scriptures besides are this daie all autenticall and euer haue been notwithstandyng many haue douted of thaucthors of theÌ„ â–ª Wherfore more then euideÌ„t it is that the Scriptures as thei taketh their veritie of the holie ghoste so taketh thei their approbatioÌ„ not of thauctours but rather of the catholike churche In somuche that S. Augustine he is not a fearde to saie Euangelio non crederem nisi me authoritas Ecclesiae commoueret I woulde not beeleue the Gospell it selfe to be autentical vnlesse thaucthoritie of the church didde aduertise and moue me so to doe And this moche for this point Finally our mother the holie catholike Churche in that shee hath to her milke the true sence of the worde of God shee hath likewise aucthoritie to iudge decise al matiers of controuersy in religioÌ„ For if the scripture of tholde lawe in Moses tyme was not made the highe iudge of controuersies beyng a thing it selfe in diuerse pointes called in controuersie but aucthoritie of Iudgemente was geuen alwaies by goddes owne mouth to the learned and eldres of the Sinagog to whose iudgement all were bounde to stande and that vnder peine of preseÌ„t deth as appeareth in the booke of Deuteronomi if wee ChristiaÌ„s will not bee counted in woorsse state and condicion then the Iewes were nedes muste wee graunt to the catholike churche like aucthoritie of Iudgement for the decision of al controuersies in our Religion whome if God didde not assist euermore with the true intelligence of scripture then should the scripture stande the Churche in as good stede as a paier of spectacles shoulde stande a blynde Frier But questionles the catholike churche in this behaulf she is so directed of God the father who is verax true of God the Soonne who is veritas the trueth of God the holie Ghost who is veritatis spiritus the spirit of trueth that she being columna firmamentum ueritatis the piller and foundacion of trueth cannot be suffered otherwise to Iudge of the truethe but truelye but sincerely but vprightely Shee canne not bee suffered I saye otherwyse to Iudge as maye euidentlye welle appeare and it were no more but onelye by that briefe and pitthie reasone whiche Kyng Henry the eyghte of most famouse memorie GOD pardon his soulle choked Martine Luther wyth all His reason was this SitheÌ„ God woulde not suffre hys Churche to mystake a boke of scripture for peril of damnable heresies that may ensue theroÌ„ â–ª like peril maie eÌ„sue by the misconstruyng of the sentence as by the mistakyng of the boke nedes must it folowe that god wil in matiers of our faith no more suffre his churche to take a false sentence for true then to take a false boke for scripture Whyche reason at a blush may seeme to bee grounded in some pointe euen vpon this saiyng of Sainct Hierome Qua lege credimus Ecclesiae dicenti hanc esse SCRIPTVRAM diuinam eadem credamus ei dicenti hunc aut illum esse sensuÌ„ SCRIPTVRAE diuinae Nam parum referebat ueras Scripturas tenere si vera earum intelligentia Ecclesia fraudaâ—a esset By what Lawe wee beleue the churche tellyng vs that this is the true Scripture of GOD by the very selfe same Lawe lette vs beleue the Churche tellyng vs that this or that is the trewe sence of the Scripture of God for lytle shoulde it auaile the churche to know the true scripture if she were defrauded of y e true sence of the same scripture Who so then taketh from the churche this aucthoritie of iudgement he taketh awaie violeÌ„tly all the certentie of our faith For geue ones euery maÌ„ libertie to iudge of the Scriptures after his owne braine after his owne deuise and phaÌ„tasie theÌ„ shall you haue as many diuerse sectes sodeÌ„ly sproÌ„g as is diuersity of idle braines euery where For in these matiers we se comonlie the more blinde the more bold the more ignoraunt the more busie the lesse wittie the more inquisitiue the more fooles the more talkatiue yea and wil take on them scoutche presumpteously and arrogaÌ„tly the iudgement decision of any matier in coÌ„trouersie none coÌ„meth amisse to them Whose malapertnes I caÌ„not see howe it maie be more aptly repressed then with that or the like taunt whiche one Demosthenes seruaunt and cooke to the Emperor Valens was ones quailed withal Who what time as S. Basil was conferring with the Emperoure of Scripture maters pertly precing in vncalled dasshyng out textes and chopping in lumpes of scripture beselye as it were to reprehende that profound learned doctor was sharplie rebuked and chastened of the same after thys sorte Tuum est de pulmentarijs cogitare non dogmata diuina decoquere Sir cooke saith he if is your Office to see to pottage makyng to Cates of the Kitchine and Cookerie and not to controule Goddes doctrine neither to entrecounter against holie writte As whoe should saie what you choppelogike how long haue you been a chopper of Scripture Meddle with chopping of your hearbes and leaue your choppyng of scriptures hardely Ne sutor ultra crepidam Quae Medicorum sunt promittant Medici Tractent fabrilia fabri Mete is it for the shomaker to iudge of shoes the Phisicion of Phisique the carpenter of building the cooke of cokery and euerye craftesman of hys owne Occupatione So that the Iudgement â–ª and decision of high controuersies likewise thinterpretacion of most obscure places vndecided ought not tapperteine to thunlearned nor yet to euery priuat lerned mans spirit void of assuraÌ„ce but rather to y e spirit w ch most certenly by promise ruleth the hole churche to the conseÌ„t of al y e holy doctors catholike writers froÌ„ time to time whose ceÌ„sure in this behalf

impietie holiâ— S. Austen if he were now a liue and harde suche vndeceÌ„t vnreuereÌ„t wordes such fonde straÌ„ge opinions suche wicked blasphemus saigê as some letteth not to vtter of thê most holy blessed sacrameÌ„t he wold not misse but sai vnto theÌ„ as he ones said vnto Iulianê° y â— pelagian with his secte Mira dicitis noua dicitis falsa dicitis Mira stupâ—mâ—s noua caueâ—â—s falsa con uincimus Meruelous thinges you speke new thigê you speke false thinges you speake your meruealous sayeinges we are a stouÌ„ned at theim your newe sayeinges we wil be ware of theim your â—alse sayinges we wyll conuince theim But for me to conuince thys heresie to proue thoroughly y â— real preseÌ„ce of christê most precious body blude in y e holy blessed sacrameÌ„t as it is a mater of no smal importauÌ„ce nor caÌ„ welbe done in so shorte a tyme so do not I intende to take on me suche a waightie prouince nor yeat longe to stande hereupon at this present Howbeit somewhat to speake hereof more for edificatioÌ„ of the simple thaÌ„ for conuiction of the frowarde I thynke it for the tyme expedieÌ„t If our sauiours act dede were thoroughly correspondeÌ„t to his worde and promise as god forfende any good christen man or woman shoulde euer or saye or thynke the contrarie sithen he made this promise in the gospell of saynte Iohan. Panis quem ego dabo caro mea est quam ego dabo pro mundi uita doubling this worde dabo after the greke text to signifie adoubble geninge of his bodie in this sence the breade which I wyll geue you to eate it is mine owne fleshe which fleshe I wyll geue also to be crucified on the crosse for the redemptioÌ„ of y e world who caÌ„ thaÌ„ doubt but y t our sauiour christ at his maundie supper what tyme he tooke bread in his hande blessed it brake it gaue said this is my body but that he eueÌ„ thaÌ„ made it his owne verye bodye in dede for otherwise his word and his dede had not â—yne one otherwyse he had promised a thinge whiche thinge he hadde not performed And to th ende it should not be doubted what bodye he ment he added as a declaration quod prouobis tradetur Thê is my body saith our Lorde but what body o lorde â–ª tell it vs playnly the very selfe same body saith he that shal be betrayed for you How coulde he haue expressed hys mynde more playnlye more euidently more simply than to saye this is this this is my bodie yea that bodye toe whiche shal be betraied for you If this be not playne inoughe I can not tell what is playne inough Thys beleued playnlye vpon oure sauiours playne wordes fyrst the holy doctour S. Damascene who saieth Non est figura panis uinum corporis sanguinis domini Absit N. hoc sed est ipsuÌ„ corpus domini deificatum ipso dnÌ„o dicente hoc est corpus meum non figura corporis sed corpus non figura sanguinis sed sanguis The breade and the wine it is not a figure only of the bodie bloude of Christ god for fende that but it is our lordes owne bodie ioyned vnto the godhed our lorde him selfe saying this is my bodie not a figure of my bodye but my bodie this is my blude not a figure of my blude but my bloude This beleued againe playnely vpon our sauiours playne wordes the holye doctor S. Ambrose who saith Antequam consecretur panis est ubi auteÌ„ uerba christi accesserint corpus est christi Et ante uerba christi calix est uini aquae plenus ubi uerba christi operata fuerint ibi sanguis efficitur qui plebem redemit Before it be consecrated it is bread but after the wordes of Christ are ones come vnto it thaÌ„ is it the very bodie of christ And before y e wordes of christ are prouounced the chalisse is full of wyne and water but after the wordes of Christ hathe ones wrought vpon it than is it made the very blude of christ whiche redemed the worlde This beleued also playnly vpoÌ„ out sauiours playne wordes the holye doctour S. Iohan. with the golden mouthe who saith Credamus ubique deo nec repugnemus ei etiam si sensui cogitationi nostrae absurdum esse uideatur quod dicit Quod in omnibus praecipue in mysterijs faciamus Non illa quae ante nos iaceÌ„t soluÌ„modo aspicieÌ„tes sed uerba quoque eius teneÌ„tes NaÌ„ uerbis eius defraudari non possumus sensus uero noster deceptu facillimus eÌ„ illa falsa esse non possunt hic saepius atque saepius fallitur Quoniam ergo ille dixit hoc est corpus meum nulla teneamur ambiguiâ—ate sed credamus Let vs beleue god alwaye and let vs not repunge vnto him no though the thinge he saith maye seme an absurditie both to oure sences and also to our vnderstanding Whiche thinge let vs do in all maters but specially in the mysteries of our faith Let vs not consider the thing that lieth before vs only but let vs consider christes wordes also for oure sences they may be are often tymes disceaued but Christes wordes they are not nor can not in no wise befalse Because therfore christ hath said this is my body let vs beleue saith he without all doubte that it is euen as he hath said his owne very body in dede This beleued more ouer plainly vpoÌ„ our sauiours plaine wordes y e holy doctour S. Ansten who saith expouÌ„ding this text as it was than read Et ferebatur in manibus suis Hoc uero fratres quomodo posset fieri in homine quis intelligat quis N. portatur manibus suis manibus aliorum potest portari homo manibus suis nemo portatur â–ª quomodo intelligatur in ipso dauid secunduÌ„ literaÌ„ noÌ„ inue nimus in christo auteÌ„ inuenimus ferebatur N. christus in manibus suis quaÌ„do coÌ„meÌ„daÌ„s ipsuÌ„ corpus suuÌ„ ait hoc est corpus meuÌ„ ferebat N. illud corpus in manibus â—uâ—â— He was caried in his owne haÌ„des But this o brethen how it may be uerified in maÌ„ who can vnderstaÌ„de for what maÌ„ is caried in his owne handes In other mens haÌ„des mai a man be caried but in his owne haÌ„dê is no maÌ„ caried How this may be vnderstand in Dauid literally we fynde not but in Christ we fynde For christ he was caried in his owne handes whan he coÌ„mendiÌ„g hê owne bodie sayd thê is my body For thaÌ„ he caried y e same bodie in his owne haÌ„des And how coulde christ I pray you carie hê owne body in his owne haÌ„des vnlest hê body were there really substaÌ„cially coÌ„tained vnder y e formê of bred wie â–ª for if it were but a figure as the sacramentaries saith than coulde Dauid and euery other man carie his owne body in

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