Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	believe_v	church_n	tradition_n	3,808	5	9.3936	5	false

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

the Spirite of trueth to abide with you to the worldes ende to instructe you in all kinde of trueth as by this absurditie vnreasonablenesse which Tertullian gathereth to ensue of the contraire Age nuÌ„c omnes errauerint deceptus sit Apostolus non respexerit Spiritus sanctus uti Ecclesiam in ueritate deduceret ad hoc missus a Christo ad hoc postulatus Ã patre ut esset doctor ueritatis Neglexit officiuÌ„ Dei Villicus Christi Vicarius sineÌ„s Ecclesias aliter interim intelligere aliter credere que quod ipse per Apostolos praedicabat quid uerisimile est ut tot ac tantae in unam fideÌ„ errauerint Et mâ—x Interea perperam euaÌ„gelizabatur perperam credebatur tot millia millium perperam tincta tot opera fidei perperaÌ„ ministrata tot uirtutes tot charismatâ— perperaÌ„ operata tot sacerdotia tot ministeria perperaÌ„ fuÌ„cta tot denique Martyria perperam inuacuum Go to now saith he admit all haue erred admit the Apostle hath been deceiued toe admitte the holy Ghoste hath not regarded to leade the Churche in the waie of trueth for that purpose being sent of Christ for that purpose being sued for froÌ„ the father to bee the teacher of trueth admitte Goddes Baiely Christes vicar regarded not his dutie suffring the churches otherwise for a seasoÌ„ to vnderstand beleue then that he by thappostles preached is this likely that so many and so gret churches haue erred in thunitie of faith And a litle after marke what absurdities he reciteth In the meane time saith he it must be graunted y t the Gospel was mispreached the worde of God misbeleued so many thousande thowsandes mischristened so many workes of faith misministred so many miracles so many godly giftê miswroughte so many presthods so many ministeries misexecuted briefly so many martyrdoms in vaine missuffred And this much for this point Thirdly our mother the holie catholike churche in that she hath children to nourish and instructe she hathe aucthoritie to make lawes tradicions and or dinaunces for them for the better conseruation of order and the more reuerent ministration of the worde of God For otherwise why did the Apostle geue tradicions Why did he say Haec ego dico non Dominus This is my saiyng and not the lordes Why did he reproue certein for breaking customes of preching of praiyng of cutting heire not conteined in scripture Why did S. Ihon the Baptist bind his disciples to certeine fastes and certeine Praiers besides the scripture Why did S. Iames by the consent of the rest make a decree that euery man should abstein from strangled beasres from bloud and from thynges offred vp to Idolles which no Scripture commannded Why durst the Apostle after that decree make himselfe so bolde as so saie all thinges are cleane to the cleane and whatsoeuer cometh to the shambles that eate you hardelye Why durste our forefathers againe accordyng to the time be so bolde as in a sort to make a restraint herof The holie Doctour S. Augustine in this behalfe letteth not this muche to saie â–ª In hijs rebus de quibus nil certâ— statuit Scriptura mos populi Dei instituta maiorum pro legetenenda sunt sicut praeuaricatores diuinarum legum ita contemptores Ecclesiasticarum constitutionum coercendi sunt In suche thinges wherein the scripture doeth determe no certentie the custome of Godlie people and the decrees of the elders are to be kept for a law and loke how the transgressoures of Goddes lawes are to be punished so are the contemners of the ecclesiasticall coÌ„stitutioÌ„s punishable in like maner And I neuer yeat hearde prooued that any suche coÌ„stitutioÌ„ by the whole churche approoued was euer hitherto by any good maÌ„ reproued But rather taken alwaies as a veritie confirmed no more after to be doubted disputed or reasoned vpon as the same Saint Augustine againe in an other place affirmeth saiyng Vnde haec cur ita facienda sint disputare insolentissimae insaniae est When thinges are ones throughly agreed vpon â–ª and decided ones ratified and confirmed by the catholike churche afterwarde to dispute and reason why thei ought so to be it is a poincte of most proude madnes and most madde proudenesse Christ he saied who that is not with me he is against me And the churche coÌ„uerting y e same she saith who that is not againe Christe he is with Christ Christ he said Iâ—iuniate Fast you tellyng neyther howe neyther whan The Churche shee hath tolde bothe how and when Christ he saied Orate pray you and added semper euer But that euer I feare me woulde bee turned into neuer with some if the lawes of the churche were not Al other thinges for the most part whiche our Sauiour Christe saied and commaunded excepte the Churche hadde added the time the place the circumstaunce the maner woulde perhappes be obserued of some not al of y e best I had almost said not at al And this muche for this point Furthermore our mother y e holy catholike church in y t she hath to her childreÌ„ al faithful christiaÌ„s both good bad as it appereth by the parables of the net the vine the floore the ten virgins and other mo shee cannot bee as some woulde haue her inuisible hid vnknowen althoughe the Churche taken for thonely predestinate be such in very dede For if that wer true as it is as false as they that saie it Howe then coulde the churche be assembled of Christ to a citie set on a high hil which cannot be hid Non potest ciuitas abscondi supra montem posita How then coulde the obstinate offender be coÌ„uented before the churche as Christ willeth hym to be dic Ecclesiae how theÌ„ could the churche be persecuted of S. Paul as himself witnesseth she was â—secutê° suÌ„ ecclesiaÌ„ deâ— how theÌ„ could Herod lai haÌ„d to take afflict ceÌ„rtein of the churches meÌ„bres as S Luke affirmeth he did Misit Herodes rex manus ut affligeret quosdam de Ecclesia Could the meÌ„bres of a churche inuisible hid and vnknowen be takeÌ„ imprisoned and afflicted of any man at lest wittinglie What reasonable man callyng to his remembraunce any reason at all will not thinke it vtterly vnreasonable This was the filthie sinke and swillowe of all these tragedies whiche hathe raged well nighe ouer all Christendome oute of the which hath roked of late so many stinkyng filthie contagious Heresies as sins Christes passion hath neuer the like ben heard of attones And no merueil â–ª when the hedge is broken euery man lightely goeth ouer For this gappe ones opened that y e church is inuisible hid vnknoweÌ„ when thei fere not the censure and verdicte of the visible open knowen church thei affirme decree and define vncontrouledlie what euer to eche one semeth best And this muche for this

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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