Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	confirm_v	new_a	testament_n	8,389	5	9.6949	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14153	The souper of the Lorde wher vnto, that thou mayst be the better prepared and suerlyer enstructed: haue here firste the declaracion of the later parte of the .6. ca. of S. Joha[n], beginninge at the letter C. the fowerth lyne before the crosse, at these wordis: merely were. [et]c wheryn incidently M. Moris letter agenst Johan Frythe is confuted.	Tyndale, William, d. 1536.; Joye, George, d. 1553, attributed name. aut	1533 (1533)	STC 24468; ESTC S105217	37,629	66

betrayed he toke the brede and after he had geuen thankâ—s he brake it saynge Take ye it eat it This is my boodye whiche is for you broken Here is nowe to be noted the ordyr of this accion or acte Firste Criste â—oke the brede in his handis secondarylye he gaue thankis thirdelye he brake it foâ—â—ertly he raught it them sayng take it fyftely he had them eate it At laste after all this he sayd This is my bodye whiche is for you brokeÌ„ this thinge do ye into the rememberaÌ„ce of me Her ye se that this breade was firste brokeÌ„ deliuered them and they were commaunded to eate it to ere Criste sayde This is my boâ—dye And for because it is to suppose verely that they toke it at his hande as he bad them and dyd eat it to when they had it in their handis their master whose wordis they did euer obaye commandinge them It muste nedis folow yf these be the wordes of the consecracion that â—hey were houseled with vncoÌ„secrated brede or els now eaten or at lâ—ste wyse parte of it ere Cryste consecrated it ye it foloweth that it was oute of Cristis handis and in theyr mouthes when Criste consecrated it and so to haue coÌ„secrated it when it was now in hys disciples handis or in their mouthes or rather in theyr belyes Here it is manifest that Cryste consecrated no breade but delyuered it to his disciples baâ— them ete it In somyche that S. Thomas theyâ— owne doctour that made their transsubstanciacion confesseth that some there were that sayd that Criste did firste consecrate with wâ— other wordis ere he nowe reching the breade to his disciples sayd This is my bodye c. and yet calleth he it no heresye so to saye Nowe sithe in all this acte and souper ther be no wordis of consecracion but of the delyuering of the brede broken after thankis geuyng with a commandement to eat it brynge vs your wordis of consecracion and shew vs by what wordes God promised you gaue ye powâ— to make hys bodye Ther is nether commandement nor yet any wordis lefte in all the scripture to make or to consecrate Christes body to bringe it into the brede But therbe the wordis of God lefte in the fyrst cap. of Genesys wherby he made al the worlde with which wordis all be it we yet haue them yet is it denyed vs to make that thing that he made with them Now sith we hauyng his wordis of the creacion cannot yet make any newe creature of nothyng how then shall we with out any wordis of consecracion and makinge make y â— maker of all thyngis Â¶ Unto thys accion or souper or delyuerance of the brede he added a reason and significacion of thys signe or sacrement and what also is the vse therof as thoughe any shulde aske them theraftir what sacrement religion or ryte is this They shulde answer euen in a lyke maner of spech as it was commanded their fathers to make answere to theyr chyldren at the eatyng of the olde passouer wherof this new passouer was the veryte and that the figure sayng When your chyldern aske ye what religion is thys ye shal answer them It is the sacrifyce of the passyngby of the lorde c. Lo here the lambe that signifyed and did put them in rememberance of that passyngby in Egypâ—e â—he Israelitis spared and the egyptians smyten was called in lyke phrase the selfe thynge that it represented signifyed and did put them in remembrance of No notherwyse then if Chrystes disciples or any man els seyng in that souper the brede taken thankys geuen the brede broken distributed eaten shulde haue asked hym what sacremeÌ„t or religion is thys He had to answer theÌ„ y t Christe sayd This is my bodye whych is for you brokeÌ„ This thing do ye into the remembrance of me that is to saye so ofte as ye celebrate thys souper geue thankis to me for your redempcion In whych answere he callethe the vtwarde sensible signe or sacrement that is the brede wyth all y â— other accion euen the same thinge that it sygnifyeth representeth and putteth syche eaters of the lordis souper in remembrance of For when he sayd whyche is broken for you euery one of them sawe that theÌ„ it was not his body that was ther broken but the brede for as yet he had not suffered but the brede broken was diuided into pesis euery one of the twelue takyng eatinge a peace before he saydeâ—â—hys is my bodye c. Â¶ Nowe sith M. More wil steke so faste in hys literall sense vpon these wordis This is my bodye c. Then do I aske him what thynge he shewethe vs by this first worde and pronowme demonstratyue Hoc in englysshe this If he shewe vs the brede so is the brede Christis bodye and Christis body the brede whiche sayng in the literall sense is an hyghe heresye aftir them And for thys sayng thei â—uâ—â—ned Lorde Cobham Also I aske whither Cryste speking these wordis This is my bodye c. had then the brede in his handis wherwith he houseled his disciples or no That he had it not but had now delyuered it them and had commaunded them to ete it to the ordyr and wordis or the texte playnly proue it as is declared before And S. Marke relleth the story also in this ordyr The Cuppe taken in his handis aftyr he had geuen thankis he gaue it them and thei all dranke therof And he sayd to them This is my bloode of the new testament whiche is shed for many Here is it manifest that thei had all dronken therof first ere he said the wordis of consecracion if they be the wordis of any consecracion Besydis this yet if ye be so sworne to the litterall sense in this mater that ye wyl not in these wordes of Cryste This is my body c. admitte in so playne a speche no troope for Allegorye ther is none if ye knew the proper difference of them both whiche euery grammaâ—ion can teche you then do I laye before your olde eyen and spectacles to Crystes wordis spoken of the Cuppe bothe in Luke cap. 2â—2 and Paule 1. Ca 11. sayng This Cuppe is the newe testament thorow my bloode which is shed for you Here Cryste calleth the wyne in the cuppe the selfe cuppe which euery man knoweth is not the wyne Also he calleth the cuppe the newe testameÌ„tâ— and yet was not the cuppe nor yet the wyne contayned theryn the newe testament and yet he calleth it the newe testament coÌ„teigned and coÌ„firmed with his blood here ye se he called not the cuppe his blode but the testament Where is now your litterall sense that ye wolde so fayne frame for your papistiâ— plesure If ye wyll so sore steke to the letter why do youre faccion leue here the playne letter sayng that the letter slayeth goinge aboute the busshe wyth thys exposicion

it is done all redy M. More must first proue it vs by expresse wordis of holy scripture and not by his owne vnwryteÌ„ dremes that Cryâ—tis bodye is in many placis or in all placis at once then thoughe our reason cannot reche it yet our faith mesured and directed with the worde of faith will bothe reche it receyue it holde it fasteâ—â— not because it is possible to God and impossible to reson but because the wryten worde of our faith sayth it But wheÌ„ we rede gods worde in mo theÌ„ x.x. places coÌ„trary that his boâ—y shulde be here More muste geue vs leue to beleue his vnwryteÌ„ vanites verites I shulde saye at laysour Here maist thou se Crysten reder wherfore More wolde so fayne make the beleue That thapostles left aught vnwryten of necessite to be beleued eueÌ„ to stablesshe the popis kingdom whiche standeth of Moris vnwryten vanites as of the presence of Crystis body and making therof in the brede of purgatory of inuocacion of sayntes worshiping of stones and stockis pylgrimagis halowing of vowes and bellys and crepyng to the crosse c. If ye wyll beleue what so euer More caÌ„ fayâ—e wythoute the scripture then can thys poet fayne ye a nother chyrche then Crystis that ye muste beleue it what so euer it teche you for he hath fayned to that it can not erre thoughe ye se it â—rre fyght agâ—nst it selfe a thousande tymes ye yf it tell ye blak is whighte good is badde and the deuel is god yet muste ye beleue it orels be burned as heretyksâ— but let vs retourne to our propose Â¶ To dispute of Gods almighty absolute powr wâ—at God maye do wyth hys body it is grete foly and no lesse presumpcion to More syth the pope whyche is no hole god but halfe a god by theyr own decrees haue decreed nomaÌ„ to dispute of hys power But Crysten reder be thou content to knowe that gods will his worde and his power be all one and repugne not And nether wylleth he nor may not do any thynge includyng repugnance imperfeccion or that shulde derogate mynessâ— or hurte hys glory and hys nâ—me The glory of hys godhâ—d is to be present to fyll all plâ—câ—s at once essencyally presently wyth hys almyghty power whyche glory is denyed to any other creature hym selfe sayng by hys Prophete I wyll not geue my glorye to any other creature nowe therfore sithe hys manhed is a creature it cannot haue thys glory whyche onely is appropryed to the godhed To attrybute to hys manâ—ed that property whych onely is appropried to his godhed is to confounde bothe the natures of Crysteâ— what thynge so euer is euery where â—fâ—yr the sayd maner that muste nedis he infinite wyth oute begynnynge and ende it muste be one alone and almyghty whych propertys onely ar appropryed vnto the gloriouse maiestye of the godhed wherfore Crystis body maye not be in al or in many places at once Cryste hymselfe saynge as concernyng his manhed He is lesse then the father but as touchyng hys godhed the father and I be bothe one thyng and Paule recâ—tyng the Psal affirmeth Cryste as concernyng his manhed to be lesse theÌ„ god or lessâ— then angellis as some teâ—te hathe it Here is it playne that all thyngis that More ymagineth and fayneth are not possible to God for it is not possible for God to make a creature egall vnto hymselfe â—or it includeth repugnaunce derogateth his glorye God ê“mysed and swore that all nacions shulde be blessed in the dethe of that promysed sede whyche was Cryste God had determyneth and decreed it befor the worlde was made ergo Cryste muste nedis haue dyed and not to expowne thys worde oportet as More mynseth it For it was so necessary that the coÌ„trary was impossible except More wolde make God a lyer whyche is impossible Paule coÌ„cludeth that Cryste muste nedys haue dyed vsynge thys latyn terme Necesse Sayng wherso euer is a testement there muste the dethe of the testement maker go betwâ—ne or els the testement is not ratyfyed and suer but ryghtuosnes remyssion of sinnes in Crystis blood is hys new testement where of he is mediatour Ergo the â—estament maker muste nedis haue dyed wreste not therfore M. More thys worde Oportet thoughe ye fynde potest for oportet in some â—orrupt copye vnto your vnsauery sence but let oportm signifyeâ— he must or it behoueth hym to dye for he toke our very mortall nature for the same decreed counsâ—l hymself sayng Io. 2. 12 Oportet exaltari filium hominis c. It behoueth or the sonne of man must dye that euery one that beleue in hym perysshe not c. Here may ye se also that it is impossible for God to breke hys promyse It is impossible to God whyche is that verite to be fownde contrary in hys dedis and wordis as to saue theÌ„ whom he hathe dampned or to dampne them whom he hathe saued wherfore all thinges imagyned of Moris brayne ar not possible to God And when More sayth that Chrisâ—e had powr to let hys lyfe and to take it agayn and therfore not to haue dyed of necessite I wonder me that hys scollematter here fayled hym so conynge as he maketh hym selfe theryn which graunteth and affirmeth as trwe it is that wythe y e necessary decreed workis of gods forsyght and prouidence standeth ryght wel hys fre lybertie But M. More sayth at laste If God wolde tell me that he wolde make eche of bothe their bodyes too meanynge the yonge mannys body and Christis to be in fyften placis at once I wolde beleue hym I that he were able to make hys worde trewe in the bodyes of both twayn and neuer wolde I so myche as aske hym whyther he wolde gloryfye theÌ„ bothe first or not but I am suer gloryfyed or vnglorifyed if he sayd it he is able to do it Lo here may ye se what a feruent faythe thys olde man hathe and what an ernest mynde to beleue Christis wordis if he had tolde him but I praye ye M. More what and yf Cryste neuer tolde it you nor sayd it nor neuer wolde wolde ye not be as hasty to not beleue it yf he tolde it you I pray ye tel vs wher ye speke wyth hym and who was by to bere ye recorde yet yf ye brynge as false a shrewe as your self to testifye this thing yet by your owne doctryne must ye make vs a myracle to coÌ„fyrme your tâ—le ere we be bownde to beleue you or yet to admit this your argumeÌ„t God may make his body in many placis at once ergâ— it is so Syr ye be to besy with gods almighty powrâ—â— haue taken to grete a burden vpon your weke shuldern ye haue ouerladen your self with youre own â—arnes and weapens yonge Dauid is lykely to preuayle agenste ye wyth hys sâ—ynge stone God hath infatuaded your highe subtyl wysedomeâ— your crafty

had thus delte wyth these doctours sayngis Luther agaynste whome he dyd contend in this mater wolde not haue lefte it vntolde him Â¶ But ChristeÌ„ reder to put the oute of doâ—te haue here these Doctours owne wordis bothe in laâ—yne in englysshe And firste heare Tertullyan where thou muste fyrste vnderstande that there was an heretyk called MarcyoÌ„ sayng that Cryste toke not to him the very bodye of man but an imagined and phantasticall bodye to put of and on whan he lysted so not to haue beÌ„ borne verely of the virgen Marye nor yet to haue suffered verely dethe c. Agenst whoÌ„ thus wryteth Tertullian in hâ—s 4. boke Professus itaque se concupiscentia concupisse edere pascha vt suum acceptuÌ„ panem distributum discipulis corpus suum illum fecit hâ—e est corpus meum dicendo id est figura corporis mei Figura autem non fuisset nisi veritatis esset corpus Ceterum vâ—cua res quod est phantasma figuram capere non posset whyche wordis are thus in englishe spokeÌ„ of Cryste whiche acknowleginge himselfe wyth how ferueÌ„t desyer he longed to eie the passouâ—r as his brede taken distributed to hys disciples made it his bodye saynge This is my bodye that is to saye the fygure of my bodye For fygure had it be none excepte it were a verye bodye For a voyde thinge whiche is a phaÌ„tasye can receue no fygure Here is it playne that This is my bodye after olde holye doctoure is as miche to saye as this is the â—ygure or signe that râ—presenteth or signifyeth my bodye Â¶ Also thus sayth Austen Lex dicit noÌ„ esse manducanduÌ„ sanguineÌ„ ê™ anima sit sanguis Quod lex dicit sanguis est anima esse posituÌ„ dicimus sicut aliâ— multa et pene oiÌ„a scriptura â™ƒ illa â™ƒ sacramenta signis et figuris plena future predicatioÌ„is que â—am per dnÌ„m nostrum Iesuâ— Christum declarata est c. Possum etiaÌ„ interpretari preceptum illud in signo esse posirum Non enim dubitauit dnÌ„s dicere Hoc est corpus meuÌ„ quum signum daret corporis sui Sic est enim sanguis aiÌ„a quomodo petra erat Christus Net tamen quuÌ„ hec diceret ait petra significab at Christum sed ait petra erat Christus Que rursus ne carnaliter acciperetur spiritua lem illam vocat id est spiritualiter intelligi docet whiche wordis ar thus in englisshe The lawe sayth that blood shuld not be eten because the lyfe is bloode whiche precept of the lawe and because that bloode is lyfe we affirme it to be sette lyke as many other almost innumerable sacrameÌ„tis of those scriptures full of sygnes and fygures of the prechinge to come whiche nowe is declared by our lorde Iesu Cryste c. And I maye interprete that precept to be layed in a sygne For the lorde douted not to sayeâ— This is my body when he gaue the sygne of his bodye And euen so is the blode lyfe as the stone was Cryste And yet when he said these wordes he sayd not the stone signifyed Cryste but he sayd the stone was Criste. whiche leâ—te they shulde be taken carnally he callethe it spirituall that is to saye he techeth it to be vnderstande spiritually where is now Moris litterâ—ll sence and materiall meat Â¶ Now shal ye heare Chrysostome Nihil fensibile tradidit Christus licet dederit panem et vinum non ê™ panis vinum non sint sensibilia sed ê™ in illis mentem herere noluit Nam in suum corpus quod est panis vite subuehit dicens Hoc est corpus meum perinde ac dicat Hâ—c licet panis sit significat tamen tibi corpus Thus it is in englysshe Cryste geuingâ— brede and wyne gaue no sensible thynge not that brede and wyne be not sensible but that he wolde not our mynde to steke styll in them For he lyfted vs vp into his bodye whiche is the brede of lyfe sayng This is my bodye as though he shuld saye Thoughe this be but brede yet it signâ—fyethe vnto the my bodye Now iudge thou ChristeÌ„ reder whither M More reportethe ryghte of thys man that alleged these olde holy doctours or no. Â¶ Nowe haue ye the pure vnderstandynge of the wordis of the lordes souper confirmed wyth the olde holy doctours That this is my bodye is as miche to saye as this signifyeth my body And this is my bloode is this sygnyfyethe my bloode But yet was there neuer siche maner of speking iÌ„ the scripture This is that That is to saye This is coÌ„uerted transsubstanciated into that Or this is contayned in that the thinge conuerted and changed kepping styll her forme qualites quantite c. As to saye This is my body that is to saye This brede is conuerted into my bodye the brede abyding styll in his fasshioÌ„ taste colour waight c. For Cryste when he conuerted water into wyne dyd not leue the forme colour and taste styll in the water For so had it bene no changing But let our couetouse conuerters choppe and change brede wyne tyll we there fele se and taste nether brede nor wyne then wyll we beleme them so thei bringe for them the worde of god For as for their false iugâ—linge we fele it at our fyngers ende we se it had we but halfe an eye we cast it at our tongues ende and know it with all our wittis and vnderstanding so manifestly that we parcâ—yued theÌ„ openly longe a goo to be the very anticrystis of whom Cryste and his apostles warned vs to come in this laste tyme. Â¶ And if they saye That this conuersion is made by miracle Then muste euery one of theÌ„ as ofte as he say a misse make vs many a miracle the very markis of Moris chirche For it is one grete miracle that Crystis body shulde come so sodenly inuisible and so ofte out of heueÌ„ and that suche a miracle as the worde of god neuer knew a nother that to grete a body shuld be contayned in so litel a place and that one bodye shulde be at once in so many placis and two bodyes in one place an other that it is eten nether the eter feling it nor the bodye eten suffering nor feling the tethe of the eter which as many mo meruelouse and lyke miracles or rather absurdites of the brede wyne that there muste be the forme coloure taste waight broken c. and yet nether to be brede nor wyne in our belife except we wil be burned of them because we beleue not their iugelinge castis O mischeuous miracle makers O cruel conuerters O blodye vouchers Â¶ But herke Crysten reder and I shal lernethe to knowe Crystis playn tâ—we miraclesâ— froÌ„ the sleighthy iugglinge of these crafty conuayers Cryste wolde neuer haue done miracle had men beleued him onely by his wordis but when he sayd

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