Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	woman_n	write_v	year_n	76	3	4.7269	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73178	A bouclier of the catholike fayth of Christes church conteynyng diuers matters now of late called into controuersy, by the newe gospellers. Made by Richard Smith, doctour of diuinitee, [and] the Quenes hyghnes reader of the same I her graces vniuersite of oxford.; Bouclier of the Catholike fayth. Part 1	Smith, Richard, 1500-1563.	1554 (1554)	STC 22816; ESTC S125530	106,074	360

awaye his wyfe for aduoutrye marye an other For he saieth that the wyfe is so bouÌ„de to her husbande during hys naturall lyfe that he beinge yet aliue if she marie to another man she breaketh mariage she is an adâ—outresse he sayeth not she is bounde to him by the lawe vntiâ— he committe aduoutrie but as longe as he liueth Whiche is to be vnderstand of the newe law and of the bonde of mariage of the same lawe whiche can not be losed vntyl deathe of the one partye as sainte Panle affirmeth i. Cor. vii saying againe The wyfe is bouÌ„de by the lawe to her husbande as longe as her husband â—iueth Yf her husbande do slepe that is to saye if he doe dye she is at libertie to marye with whome she wyll onelye in oure lorde that is to a Christen man and godly Saint Hierom saint Austen saâ—nt Bede and manye other greate leaâ—ned meâ— and more godlye then Peter Martyr Iohan Hoper and suche others are soo haue as it appeâ—eth afore taken these places of â—ainte Paule as I haue vsed them here nowe What â—un beâ— moore plainâ—ye spoken of saâ—nte Paule then this is against Peter Martyr Iohn Hoper and suche others that defende the contraâ—ie opinion in thys mattier Agayne saiâ—t Paule saâ—eth i. Cor. vii vnto them whiche are maried I commaunde not but our lord doeth that the wife departe not i. Cor. viâ— from her husbande Yf she be separated let her abide vnmarried or let her be reconciled vnto her husbande againe And let not the husbande put away his wyfe from him excepte it be for aduoutrie as Christe sayeth and if he put her awaye for that cause yet let him remayne vnmarried as yâ— wife must neades doe This mente sainte Paule as the letter it selfe declareth euideÌ„tly And also saint Austen Serâ— duÌ„i in â—â—nte cap. xxv xxvi xxvii saâ—â—t Hierom ChrysostoÌ„ Origen and manye other auncient and noble clerkes Paule ment not of a womans departing froÌ„ her husbande for anye lyghter â—â—use than for aduoutrye as Peter Martyr sayeth faâ—slye that he did for that was the onlye cause whiche Christe did excepte and it is not lawefull for any other cause the wyfe to forsake her husbande and to bee from him because she is bounde to cleaue vnto him and to rendre his duetie to him as Paule witnesseth and not to defraude him of it A couÌ„sell called Mileuitane at the whiche saint Austen was present determined thys controuersie sayinge Placuit ut secundum Cap. xâ—â— euangelicam apostolicam disciplinam neque dimiss us ab uxore neque dimissa Ã¡ marito alâ—eri coniungatur sed ita maneant aut sibimet reconcilientur quod si contempserint ad poenitentiam redigantur It pleaseth vs that accordinge to thee learninge or doctrine of the Gospell and of Mat. xix i. Cor. vii thapostle nother the husbande forsaken of his wyfe for aduoutrie nor the wyfe whiche is put awaye of her husbande for the like crime be maried to another but let them so remayne vnmaried or be reconciled amongest them selfes The whiche lawe or act if they do or shal despise let them be broughte to doe penaunce Thys was also enacted of many other counsels and Aphricanum cap. lxix namelye in the counsell holden in Aphrica of CCâ—viâ— byshops at the whiche saint Austen was presente Origen was of the same â—om iii. â—omi vii in Matth. minde and iudgemente when he saied Scio quosdam qui praesuÌ„t ecclesijs extra scripturaÌ„ permisis se aliquam nubere uiro priori uiuente contra scripturam quideÌ„ â— Cor. vii fecerunt dicentem Mulier alligata est legi quamdiu uiuit uir eius IteÌ„ Rom. vii uiuente uiro adultera uocabitur si iuncta fuerit alteri uiro I knowe Idem habet Augus lib. ii cap. xii de coningijs adulterinis that certen rulers of the churches haue with out yâ— scripture suffered a woman to marye her first husbaÌ„de being alyue they haue done it playne agaynst the scriptures saying A woman is bounde to the lawe as longe as her husband lyueth Also Paule sayeth the woman shal be called a breaker of wedlocke if shee marye an other manne her husbande being yet a lyue Hether to Origen which wrote a boue thirtene hundreth yeres paste afore oure tyme. Christe mente euen the same thinge saying Who soeuer putteth awaye his wyfe excepte it Mat. 5. 19. be for her aduoutrie and marieth another wyfe he breaketh mariage and committeth aduoutrie And he whiche marieth her so put awaye for aduoutrie coÌ„mitteth aduoutrie For Christ teacheth vs here three leessons The firste is that a man maye i. not lawfullye put awaye hys Lira wyfe and that concerning bed and bourde onelye but for her aduoutrie onelye and for no other cause at all The seconde is ii that if he forsake his wyfe for aduoutrie coÌ„mitted of her than he maye not marrye agayne as longe as she lyueth as sainte i. Cor. vii Rom. vii Paule intreatynge of the same mattier witnesseth playnlye The thirde lesson is that whosoeuer iii. marieth a woman diuorsed from her husbande for aduoutrie he committeth aduoutrie because he marrieth another mans wife for the band of mariage remaineth styll and shall as longe as bothe parties lyue These thre thinges are directly agaynst the beleife of the Pharisies which thought that it was lawfull for them to put awaye their wyues for euerye lighte cause and to marrye agayne and that he committed not aduoutrie whiche married a woman so put away from her husbande S. Austen aunswereth to an argument made vpon Christes wordes after this Tom. vi lib. ii cap. viii de adulterinis nuptiis cap. x. xiâ— maner Who so euer putteth awaye hys wyfe but for aduoutrie and marrieth another breaketh matrimonie ergo he that putteth awaye his wyfe for aduoutrie and marieth another breaketh not matrimonye To this reason S. Austen I said answereth refuting it by another like made vpoÌ„ s Iames wordes sayinge scienti bonum et non facienti peccatum est Iaco. iiii â—lli He sinneth that knoweth what is good and doeth it not Thys argument made of the contrarie sense ergo he sinneth not that knoweth not what is good is nought Because a maÌ„ synneth through ignoraunce as Christ witnesseth Wherefore Christe ment that he synneth â—uc xii more greuouslye whiche putteth awaye his wife without aduoutrie and marieth another than he doeth whiche putteth her awaye for aduoutrie and marteth agayne lyke as he sinneth more that sinneth wittinglye than he which synneth ignorauntly and yet both doth offende God This S. Austen Lib. 2. cap. 10. de adulterinâ—â— coniugâ—is gathereth verye godly and lernedlye out of the Euangelie of Marke and Luke whiche as it were expoundinge Matthew affirme absolutlye that whosoeuer for anye cause putteth awaye his wife and marieth another committeth aduoutrie in so doynge S. Austen

vn a remitti Debita supplicii post crimina velle renasci S. Alchymus Archebyshop of An. domi â—â— â—â—b 5. cap. 23. â—â— Genes ã€ˆâ—Šã€‰ an antiâ—â— writer hath thus ã€ˆâ—Šã€‰ purgata sacris debetur culpa ã€ˆâ€¦ã€‰ nouaÌ„ parientis lympha lauacri â—râ—â—post vetâ—ros quos â—didit Eâ—a reâ—â—us Clâ—â—dius Varius Victor whiâ—he was aâ—oute xiâ— hundred yeres passed hathe sette furthe Lib â— in Gen. this godlye doctrine when he wrote thus Posse perire hominâ—s docuit mergentibus Vndis ã€ˆâ€¦ã€‰ flammis aâ— vâ—â—dis posse renâ—sci S. Pauline that was in Austens tyme and wrote to hym Natali x. fâ—licis is in thys matter agaynst Peter Martyr and suche others writynge thus Sic pariâ—er templuâ—â— ã€ˆâ—Šã€‰ hostiâ— gâ—atâ—â—â—ontem â—onsque nouus renouans homines c. Euseâ—ius confirmeth this catholike L. b. 9. capit â—â— Euangelâ—câ— demonstra doctrine when he saith Non amplius per legitima sacriâ—icia Mosaicae legiâ— remissiâ— illiâ— peccatorum conciliatur sed per lauacri purgationeÌ„ quod in collecta ex gentibus ecclesia tradebatur Remission of synne is no longer purchased of theym throughe the lawfull sacrifices of Moyses lawe but throughe the cleansynge of the fountaine of baptisme which was geuen in the churche assembled of the Gentils Thys is playnelye sayde and as playne is thys sentence pronounced and published in the fyrste counsayle holden at the â—itle oâ— Nâ—ceâ— almoste twelue hundâ—ed yeres â—eâ—ce Conâ—iteor vnâ—â—â— baptisma in remissionem peccatorum That is to saye Note this reader I do confesse or acknowledge that there is one baptisme or that a man must be ones baptised to obtain remissioÌ„ of sinnes Thys is the Crede and beleife Ephes iiii Peter martyr and the new brethreÌ„ beleue not as the holye catholyke church doth of al christian nations and therfore I maye well conclude against Peter Martyr and the makers of the afore recited catechisme and the articles aâ—iâ—yned to the same that they are not membres of Christes holyâ— churche because they saye that baptisme is but a signe token marke and confirmation of our iustification and of the remission of our synnâ—s but that they are forgeuen vs by fayeth onlye before we be baptised yea wee beinge chyldren latelye borne hauing no fayth of our owne Saint Ambrose agreeth herein Ambros in i. Cor. with the other fathers speaking of our wasshing in baptisme of our being halowed in baptisme Faâ—eth onlye boeth not iustifie man but baptisme also oâ— oure iustification obtained therin as Paule witnesseth in that place Haec omnia beneficia puâ—â—tatis in baptismate consecuti noscuntur quod est fundamentuÌ„ eâ—angelicae â—eritatis Illic enim omnibus peccatis depositis ab luitur câ—edenâ— iustificatur in nomine domini spiritu dei nostri filius deo adoptatur The peâ—ple are knowen to haue gotten all these benefites of purâ—nes in baptism Note this râ—ader diligentlye whiche baptisme is the fouÌ„dation of the trueth of the eâ—angell For in baptisme he that beleueth is wasshed cleane from his synnes and is iustified in the name of our lorde and thorowe the spirite of God is chosen the sonne of God al hys synnes being put away from hym Seest thou not here playnelye â–ª reader The vertue â—nd streÌ„gth of baptisme that saint Ambrose expounding saint Pauls wordes declareth that he mente that we are iustified in baptisme and do receaue therby the holye ghost obtayne remission of al our sinnes â—â— are made the sonnes or chyldren of God by adoption whiche altogether Peter Martyr denieth vngodlye Ought he then to â—e credited beleued in his other opinions whiche doeth so ignorauntlye erre in this mattier againste the holye scriptures the general couÌ„selles the doctours the auncient custome and the beleife of the catholike churche Heare the holye man Leo the fyrst Pope of that name which Leo. sermone primo de natiâ—â—tate Christi was aboue M. C. yeres synce and saieth Per baptismatis sacramentum spirituâ— sancti faâ—â—us â—s templum Thou arte made the temple of the holye Ghooste throughe the sâ—â—â—amenâ— of baptisme Maximus an anuâ—ieâ—t great learned man was of the Homi. de symbolo apost same bâ—leife when he wrote thus Sancta â—st ecclesia quae baptismi sacramento peccatorâ—m contag soâ—â— deterâ—a terrarum in colas transmient ad coelum The church is holye whiche sendeth the dwellers of the â—arthes vnto heauen throughe the sacrament of baptisme the infectioÌ„ of synnes being therby wyppâ—n or taken awaye This is manifestlye spoken of those holye doctours I passe ouer all the reste of the olde doctours sentences boeth because thâ—se are sufficiente to persuade euery man that is not obstinatâ—â—e geuen to abyde in his errour and also for that that I woulde not be ouer tedious to the reader Our lorde of hys infinite goodnes moste â—endre merâ—ye graunte them grace to amende and to forsake thys wicked errour and all others their abominable opinions and to retourne agaynâ— vnto Christes catholyke church leauinge their schisme to the honoure of God and the saluation of their own soules which Christe bought most dearlie with the shed â—ynge of hys precious bloude â–ª â–ª The preface to the vii chapiter That vowes ought to bekent both of men also of womeÌ„ which is against Peter Martyr the whose â—ablement of the new brethren and especially against the maried monkes Chanons Freers and Numeâ—â—â— WHen I perceaued reader that manye whiche hadde made vowes to God of perpetual chastitee wer maried thorowe the entâ—cement and aâ—luringe of the deuell the fleashe and the world and that their doinges was againste the worde of God to their owne vttermost daÌ„nation I thought it good and nedefull breifelie to treate of thys mattier that they whiche are offendours therin mighte playnlye seâ— in what perell they stande and auoide it in tyme. And for as muâ—he as many men especiallye suche as are detained and empeched with many great affayres delite in thinges brefelye seâ—furthe I wyll vse in thys treatise a breuitee of wordes and alleage but a certain of the olde doctours sentences writteÌ„ in thys controuersie But I wil commence and begynne with the scriptures and then addresse to theÌ„ the holye fathers mindes therof that euery man may see therby both that thys doctrine is not newe as oure newe men saye and also howe abominablye M. Luther the frere MarteÌ„ Bucer the frere Peter Martyr the chanon of saint Austens rule Iohan Hoper the white moâ—â— Couerdaâ—e the frere Ferreâ— the â—hanon â—â—â—emblable others â—otaries erred brought manye moo into their errours and heresies God permittynge them so euidentlye and shamefullye to fall for the punishement of their sinnes as he suffered the Gentyles to runne headlynge as it were into vices moâ—st detestable and into a reproued minde as saint Paule Rom. â— witnesseth so to be auenged on them for their former offeÌ„fes But I wyl set vpon this entreprise and dispatche it breifelye because

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