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
A81339	A discourse of proper sacrifice, in way of answer to A.B.C. Jesuite, another anonymus of Rome: whereunto the reason of the now publication, and many observable passages relating to these times are prefixed by way of preface: by Sr. Edvvard Dering Knight and baronet.	Dering, Edward, Sir, 1598-1644.; Glover, George, b. ca. 1618.; Jansson van Ceulen, Cornelius, b. 1593.	1644 (1644)	Wing D1108A; Thomason E51_13; ESTC R22886	86,894	157

he saith that these of ancient times of whom he spake wanting better did make use of those figures or shadows but that we having received the truth and substance {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by the greatly misterious dispensation of Christ shall not need theirs And then explicating wherein this dispensation he spake of consisteth and how God did lay the punishment due for our sinnes upon our Saviour as chains reproches contumelies and scourges making him a trophie or spectacle of execration he saith thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} That is After all offering unto his father a wonderfull and most excellent Sacrifice for the salvation of us all and delivering unto us also a remembrancâ— to offer to God by a continuall course in Sacrifice So as here again he makes expresse mention of a Sacrifice to be offered continually that is dayly or without intermission for so {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} also signifieth in remembrance of the Sacrifice which our Saviour Christ himself did offer Sr. EDWARD DERING 2. Must I alway watch your translations Your cause is bad and you would fain forge evidence to mend it Eusebius hath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which you say is A remembrance by a Sacrifice This you know would make plainly for you Christs sacrifice to be remembred by a dayly Sacrifice That were Romish Doctrine indeed But give Eusebius true English for his true Greek and then it is A continnall remembrance instead of Sacrifice And this is plain for us {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is For instead of in the room in the place of another person or thing a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} will he for a fish give him a serpent Archelaus did reigne in Judea b {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the room of his father Herod So Christ gave his life {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a ransome for many Thus your dayly and continuall Sacrifice is reduced to Eusebius his dayly remembrance in the stead or in the room of Sacrifice so your confirmation from hence hath weakned your cause A. B. C. 3. Which he goeth on confirming thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. that is Being instructed by tradition to perform the memory of that Sacrifice upon the table by the signes of his body and bloud according to the Laws of the new testament we are taught by David the prophet to say Thou hast prepared c. Sr. EDWARD DERING 4. How comes this word tradition out of this Greek But to the question Here is a memory to be performed and that upon a table and that by the signes of his body and bloud You plead well for us if you had not brought this place I had anon produced it against you A. B. C. 5. Thou hast prepared a table for me against those that afflict me thou hast anointed my hâ—ad with oyle and how excellent is my chalice which place of the Psalme Eusebius expoundeth thus to our purpose {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} In this is manifestly signified the mysticall unction and the venerable or dreadfull Sacrifices of Christs Table by which exercising a most high office of priesthood we are taught by the most high priest of all Priests to offer unto the God of all unbloudy and reasonable and in that respect most pleasing Sacrifices throughout the whole course of our life Thus he manifestly teaching what we intend and proving the same by the testimony of the holy prophet David First he makes mention of our Saviours body and bloud upon the Table in memory of that great Sacrifice upon the Crosse Then to shew that this is a Sacrifice he useth the proper words of a Sacrifice which are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and to shew that the Table he speaks of is an altar he joyns it with the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Then he useth the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is a most proper word signifying the exercise of Priesthood in a singular manner and the words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} joyned with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is as properly said as can be of offering a proper Sacrifice Lastly he saith that the Sacrifice or thing offered is unbloudy and reasonable and therefore most pleasing to God which no man can understand otherwise then of our Saviour offered in Sacrifice in an unbloudy manner and so as that he enjoyeth the free use and exercise of his reason and rationall faculties even then when he is offered Sr. EDWARD DERING 6. Eusebius doth indeed speak of unbloudy and reasonable sacrifices but in your Masse you offer as you say the absolute naturall body and soul of Jesus Christ the eternall sonne of God How then do you sacrifice corpus exsangue a bloudlosse body No you professe that your Sacrifice is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unbloudeed that is no gushing issuing or appearing of bloud but you dare not with Eusebius here say that it is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that is without bloud deprived destitute utterly void of bloud as the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} doth plainly signifie a privation or utter absence of bloud If you do then farwell your doctrine of Concomitancy in the bread and of Transubstantiation in the wine If otherwise you will hold them and that whole Christ body bones bloud and soul is under the species of bread How then are you of Eusebius faith who doth here plead for sacrifices without bloud {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and to take off all doubt of such sense as you would impose within very few lines he calleth these {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unbodied sacrifices So that in Eusebius time the Christian sacrifices had neither body nor bloud but were void of both A strange blindnesse or a blind boldnesse in you to produce authorities so strong against your own cause 7. Again you affirm here the reasonable soul of Christ to be in your Sacrifice which can never be if you confesse with Eusebius {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a bloudlesse sacrifice for when you speak of Rationall faculties I am sure that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} where no bloud is there is no life You would pretend proof out of the word reasonable sacrifice but you must be put in mind that Eusebius hath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} reasonable not living sacrifices No man say you can understand this otherwise Did not S. Paul teach otherwise or do you think that Eusebius had not read S. Paul if he had why

{non-Roman} {non-Roman} {non-Roman} {non-Roman} and in Latine cannot be expressed in one word being a certain servitude or subjection particularly due unto Divinity or Deity we neither do worship nor teach that any can be worshipped but God alone And seeing that to this worship belongeth the offering of Sacrifice from whence idolatry is attributed to them who do this that is offer Sacrifice to idols we offer no such thing nor command it to be offered to any either Martyr or holy soul or Angel c. And a little after again S. Augustine answereth an objection that some make themselves drunk at those feasts which were called Agapes condemning the thing yet so that he saith it is a lesse sinne for a man to come drunk from the Martyrs then fasting to sacrifice to the Martyrs and lest any man should mistake him he explaineth himself thus Sacrificare martyribus dixi non dixi sacrificare Deo in memoriis martyrum quod frequentissimÃ¨ facimus illo duntaxat ritu quo sibi sacrificari novi Testamenti manifestatione praecepit quod pertinet ad illum cultum quae {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} dicitur uni Deo debetur That is I said to sacrifice to the Martyrs I did not say to sacrifice to God at the memories of the Martyrs which we do very often but according to that manner onely by which he gave command that Sacrifice should be offered unto him in the manifestation of the new Testament which belongeth to that worship which is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and is due onely to God And he goeth on immediately asking a question thus But what shall I do and when shall I be able to demonstrate to that so great blindnesse of these Hereticks that is when shall I be able to make them understand what force that hath which is sung in the Psalmes The Sacrifice of praise shall glorifie me and there is the way where I shall shew him my Saviour Salutare meum The flesh and bloud of this Sacrifice before the coming of Christ was promised by sacrifices of likenesse in the passion of Christ it was delivered by the truth it self after the ascension of Christ it is celebrated by the sacrament of remembrance The Latine words of the latter part are these Hujus Sacrificii caro sanguis ante adventum Christi per victimas similitudinum promittebatur in passione Christi per ipsam veritatem reddebatur post ascensum Christi per Sacramentum memoriae celebratur 6. This is the discourse of S. Augustine at large which I could not prevail with my self to break off sooner being so clear and full to the present purpose and containing so many excellent points besides as the honour due to the Saints the help we have by their prayers the distinction of that worship which we give to them from that which we give to God that worship of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which our Divines according to S. Augustines doctrine do give to God alone that this worship of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is exercised by sacrifice so as we cannot be justly charged with idolatry by Protestants for doing honour to the Saints in their reliques and pictures seeing we do not offer sacrifice unto them And for the point here principally intended which is of a proper Sacrifice there can be nothing more plain being so often so plainly and so distinctly set down Christ himself did not onely offer sacrifice but did also institute a certain form of sacrificâ— and gave command that sacrifice should be offered in such a manner and when even at that time when he did manifest the new Testament and when was that but at his last supper when giving the Chalice to his Apostles he said hic est sanguis meus novi testamenti This is my bloud of the new Testament according to S. Matthew and S. Mark and according to S. Luke hic est calix novum testamentum in meo sanguine This is the Chalice the new Testament in my bloud For when or where else doth he manifest or even make any mention of the new Testament and that no man may make any manner of doubt but that he meaneth a true and proper sacrifice throughout all this discourse and even then when he spoke of the sacrifice appointed to be offered and the right whereby it was to be offered in the manifestation of the new Testament he saith there That it belongeth to that worship of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which consists in offering of sacrifice and which is due to God alone He calleth the Manichees Hereticks for denying it and complains of their blindesse that he cannot make them understand that place of Scripture Sacrificium laudis honorisicabit me the Sacrifice of praise shall glorifie me of this Sacrifice And how long may I say would it be before we should be able to make Protestants understand the same The flesh and bloud of this Sacrifice was prefigured and promised by the ancient sacrifices delivered by Christ himself in his passion and after his ascention celebrated by the Sacrament of remembrance that is this sacrifice is a signification representation or memory of the sacrifice upon the crosse according to the place before alledged out of his tenth book de Civit. Dei cap. 20. and according to another place in his Confessions where he calleth the same thing Sacramentum pretii nostri which he called a little before Sacrificium pretii nostri and this is that sacrifice which S. Augustine saith we do very often offer at the memories or altars dedicated to God in memory of the Martyrs their bodies lying there buried Sr. EDWARD DERING 7. You in the beginning here do pretend to bring enough to convince a refractory man Parturiunt montes The little substance of this long discourse is divided into six paragraphs and easily answered The first is not discoursive but onely a flourishing bravado not to be answered The second being taken out of the foure first Chapters doth contain an impertinency of the erroneous folly of Faustus The third out of the thirteenth Chapter is a breviate of S. Augustines answer to that impertinency of Faustus wherein is nothing to the Theam for proof of a proper Sacrifice or of Christs institution The fourth taken out of 15 16 17 and 18 Chapters doth bring in Faustus again and S. Augustine pursuing him wherein you cogge in the word proper a true and proper Temple Altar and Sacrifice which seems to runne like the language of S. Augustine who hath it not In the fifth you do expatiate farre and wide upon the 21 chapter and repeating what was argued by S. Augustine nothing to our theam but one small sentence which amazeth me to hear produced by you it being absolutely destructive to your reall visible and proper Sacrifice Whereupon I may justly say to you as S. Augustine there to Faustus maledicendi

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