Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	father_n	king_n	servant_n	3,226	4	6.7708	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15978	[A notable discourse, plainelye and truely discussing, who are the right ministers of the Catholike Church written against Calvin and his disciples, ... with an offer made by a Catholike to be a learned Protestant ... .]; Marques de la vraye église catholique. English	Albin de Valsergues, Jean d', d. 1566.; Rishton, Edward, 1550-1586, attributed name. aut; Allen, William, 1532-1594.	1575 (1575)	STC 274; ESTC S112318	85,201	271

iust a quarell Did not Michaell Seruet who was once master Caluins derling rather desyre to suffer at Geneua then he wold confesse that Christe was God and yet notwithstanding his great patience or to say the truth deuillishe obstinacie cannot be sufficient to make him a Martyr nor to perswade you to beleeue his doctrine There is a certaine minister of the Lutherans called Ioachim Westphall who in a woorke of his doth mocke at Caluin who did vaunt that within these fyue yeres aboue an hundred had suffred death to sustayne the Gospell of Geneua he doth aunswer him at large prouing that the sect doctrin of the said place ought not to be approued for the multitude of false martyres for the Anabaptists whom he doth iustly condemne haue had of their sect a great many more for in lesse then three yeres there hath suffred a great number more theÌ„ euer there did suffer of Caluinistes in fyueteene And to conclude this matter the sayde Westfal doth say that the diuel hath his Martyrs euen as wel as god with whom like a good Sergeant he doth marche geuing the vauntward vnto the martyrs of the Caluenistes that haue suffered at Geneua So that if one demaund of the Lutherans whyther goe those that dye in the religion of Caluin of Beza or of the Anabaptistes they saye To the Diuel And if one demaund of the Caluenists in like maner Whither go the Anabaptists and the Lutherans they say in likewise To the diuel And who would put the like question to the Anabaptists I am assured they would say as the others To the Diuel For my part I beleeue you I assure you all three And seeing that ye agree so wel that one serue for an others harbeÌ„ger we were very fooles if we should stay your passage but let you go al to the diuel for companie for I thinke if you were al gone our debates would cease and hel would be so ful that the diuel would long for no more Â¶ The .33 Chapter THere is a certayne minister of the Lutherans called Heshusius the which within these three yeres hath made a booke agaynst Caluine Peter Boquin Theodore de Beza and Guliel mus Elcimalcius he sayth amongst other things that Carolstadius Zuen feldius Caluine and Beza doo shewe wel the vncertayntie of their fayth by the diuersities of opinions that there is amongst theÌ„ the which fault saith he doth proceede of this that they haue forsakeÌ„ the true sense of the scripture to folowe the opinions of their owne heades And in that very booke the sayde Author doth giue the lye to Caluin because that in that he wrote agaynst the abouenamed Westphal he sayth that Martin Luther and his adherentes did acknowledge him as their brother the which thing he mainteynes to be false Thus seeing ye agree together like dogges and cattes and that al these sects haue confirmed their false doctrine with the shedding of their owne blood it is best to conclude as we haue said before That it is not the payne nor the torment that doth make the righteous martyr except we should say that diuers contrary messaungers are sent from one master the which is notoriously false for that good king from whom the truth doth come in deede hath so good a memorie that he doth neuer send contrary messangers but rather his faythful seruauntes doo al with one voyce and one accorde honour him as the father of our Sauiour Iesus Christe Â¶ The .34 Chapter SOme of your godly sect to verifie that the vocation of your ministery doth come of God doo set before our eyes the holynes of those newe Christians that is to say how they neuer sweare but yea for yea and no for no that they do no wroÌ„g to no man that they do neither rob nor steale but that they are coÌ„tent with that that god hath sent theÌ„ that they ar very charitable to the poore then seeing that our Sauior doth say that one shal know the tree by the fruit we ought to coÌ„fes sai they that the tree being good the fruit is good that is to say their religion is good seing that by the grace of god it doth produce such swete pleasant fruit I answer you first to this that our sauior doth not geue general rules but that that most commonly doth happen as when he sayth that of the abundaÌ„ce of the hart the mouth speaketh woulde you affyrme by this that his meaning was vniuersally God forbid that he that is the author of al truth should meane so starke a lye Do you not remember what speach he did vse to the Phariseys when he said This people do honor me with their mouthes but their harts are farre from me you see that this sentence is contrarie to the other if you do not vnderstand it as I haue said that is to say that many times a maÌ„ doth vtter that that is in his hart as a Ruffian takes great pleasure to talke of quarels a proude person to talke of hautie enterprises a couetous man to talke of ryches or gaynes and so it is of al other sinnes But with al this a man may not affyrme truly that hypocrisie doth neuer reigne in their harts whose mouthes are ful of Gods word The Iudges of S. Susan had not they God and his lawes in their mouthes and the diuel in their hartes We haue a law said the Iewes and Pharisees agaynst Christ and according to this lawe giuen vs by Moyses he ought to dye The zeale of Iustice did sound in their mouthes and hatefull enuy did dwell in their hartes And therefore you see many times that man doth speake contrary to that that he thinketh and euen so it is of the sentence of our Sauiour wheÌ„ he sayth that by the fruite one shall know the tree For many times naturally the fruite is good although the tree be worth nothing as the famous liues and workes of diuers heathen Philosophers doo witnesse of whom the holynes and scrupulositie of conscience was suche that I do beleeue assuredly that at the day of IudgmeÌ„t a great number of Christians which leade Paynims liues wil be confounded with the example of those men that knew not god Thus of the first the fruite is good but the trees are worth nothing for their religion was false Idolatrous applying as S. Paul doth say the trueth of God to vnrighteousnes And as for the secoÌ„d the trees are good beeing graft vppon the true Catholique Religion but the fruites doo degenerate from the stocke Â¶ The .35 Chapter IF that the sence of this Prouerbe be harde for you to disgest I am content to stay vntill your stomacke be somewhat better assuring myself that you can interprete it no waye vnto your aduauntage There is nothing more certaine then the good tree to beare good fruite if one doth not make him change his owne nature but if one doo graffe vpon it some Crabstocke

in authoritie per quem reges regnant by whom kinges doo reigne who had Peter if he loued him to fÃ©ede his shÃ©epe who hath also constitute vnder him fÃ©eders vpon the earth some spirituall some temporall O I say that they would diligently looke vpon these wordes A good shepherde geueth his life for the sheepe seriouslye ponder in their minde what a charge is hid in this short senteÌ„ce how many thinges princeps pastorum the prince of shepherdes as Peter calleth him doth require of them whom he hath made herdsmen vnder him whose duetie is to be good pastours and faythfull fÃ©eders like to their master O that they wold call to their mind that they must at length depart heÌ„ce come where it shal be said to euery one of theÌ„ Redde rationem villicationis tuae Geue accompt of thy bayliwike Come forth and shew how thou hast fed my flock that I coÌ„mitted to thy handes Thou Bishop howe haste thou visited thy diocesse what Parsons what Vicares haste thou admitted Thou Archedeacon howe often haste thou visited sÃ©ene euery curate to do his duty how hast thou redressed al enormities and slaunders within thy iurisdictioÌ„ Thou parson thou vicare thou curate how hast thou fed thy flock with good ensamples of charitie vertuous liuing with kÃ©eping of hospitality to thy power by preching holsome doctrine in reuerently ministring my Sacramentes Thou king howe haste thou ruled thy Realme What lawes lawes haste thou made for the setting forth of my glorye for the extirpation of heresyes for maintenaunce of equitie for punishment of wronge for prouision that thinges may be solde at a competent price that couetous men make no dearth to their condemnation when I geue plentie Thou Lorde howe haste thou gouerned vnder thy prince Thou man of woorship howe haste thou indeuoured to haue quietnes kepte and the princes lawes to be obeyed Thou Iustice how haste thou ministred right indifferently to all persons Thou Maior or head officer in anye Citie or Towne howe haste thou kept thy selfe clÃ©ere from periurie howe haste thou sÃ©ene good order obserued and al ydlenes dissolute maners to be banished Finally thou whatsoeuer officer or Magistrate thou be howe haste thou regarded the common wealth and preferred it afore thy priuate lucre or commoditie O that these thinges were considered for as sure as God liueth these accomptes will he call vpon straytly None shall escape Cui multum datur as S. Gregorie sayeth multum ab eo quaeretur He that hath muche geuen him shall make a great accompt thereof and muche shall be of him required And at that daye percase he shall recken him selfe moste fortunate and happie that had leaste in this worlde and least to doo And he peraduenture moste infortunate that hath moste to doo in this worlde vnlesse he order it well vnlesse he order it righteously iustly and ordinately Nowe good Reader thou haste hearde that Christe sayeth Bonus pastor animam suam dat pro ouibus suis And to put thÃ©e out of doubt who is this good shepherde he sayeth Ego sum pastor bonus cognosco oues meas cognoscunt me meae I am the good shepherde which will geue my lyfe for my shÃ©epe by my death to purchase theÌ„ lyfe that as I will rise and dye no more so shall they after their bodily death arise at the last day neuer to dye any more but to liue alwayes with my father and me I knowe my shÃ©epe not all onely that they be mine but I so knowe them for mine that I wil be their succour in their tribulations I will strengthen them in their persecutions I will receaue them into my ioye and glorie I knowe them and they knowe me This is then required of the shÃ©epe that they knowe their shepherde ThrÃ©e properties must be in euery man or woman that shall haue this worthy name to be called a shÃ©epe of Christe The firste propertie is that our Sauiour sayeth that his shÃ©epe doo know him This knowledge haue Christes shÃ©epe of him that by his godhead he is their father by his manhood he is their brother and by his benefites he is their louing lorde and master They knowe it is he and none other that hath made their peace with God his father Ipse enim est pax nostra for he is our peace Ad Ephesios secundo he hath gotten vs forgeuenes of our sinnes he hath deliuered vs out of the bondage of the deuill he hath purchased heauen for vs he is to vs Turris fortitudinis the Tower of our strength The seconde propertie of Christes shÃ©epe is to heare their shepherdes voyce and to geue no eare to the voyce of any straunger You will aske me peraduenture how you shoulde heare him which although he be verily and bodily hÃ©ere with vs in the Sacrament of the Aultare yet in his humane forme he is ascended vp into heauen and sitteth on the right hande of his father Wherevnto I aunswere that we must heare his voyce sounding by the mouth of his Churche which is the verye true spouse of Iesus Christe Quam sanctificauit mundans eam lauacro aquae in verbo vitae whom he hath sanctified and purified with the bath of water in the worde of life vt exhiberet ipse sibi gloriosam ecclesiam non habentem maculam aut rugam to make it a glorious Churche to himselfe without spot or wrinkle Ad Ephesios 5. If we heare the church we heare Christe for as the holy Bishop and Martyr Irenaeus writeth in the fortie Chapter of his thirde booke Vbi ecclesia ibi spiritus vbi spiritus dei illic ecclesia omnis gratia spiritus autem veritas where the Churche is there is the spirite of God and where the spirite of God is there is the Churche and all grace and the spirite is truth Wherefore as the same godly father writeth in the forty and thrÃ©e Chapiter of his fourth booke we be bounde to be obedient to the Prelates of the Churche his qui successionem habent ab Apostolis to them that haue their successioÌ„ from the Apostles Reliquos verÃ² sayth he qui absistunt a principali successi quocunque loco colliguntur suspectos habere quasi haereticos oportet As for all other that go away from the principall succession we ought to suspect them as heretikes These are Ireneus wordes in the place nowe alleaged And Christ sayth him selfe Qui vos audit me audit He that heareth you heareth me Wherfore if we wil heare Christ as his father hath commaunded vs Ipsum audite Heare him Math. 17. then must we heare the Churche The Churche is our moste holy Mother whom we ought to haue in great reuerence and to commit our selues wholly vnto her to heare her and like obedient children to do what she biddeth vs What the Churche holdeth in matters of religion that must we holde what the Churche prescribeth it is our duetie to folowe what the Churche forbiddeth

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