Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	exposition_n	follow_v	great_a	27	3	2.1273	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12492	A defence of the blessed masse, and the sacrifice therof prouynge that it is auayleable both for the quycke and the dead and that by Christes owne and his apostles ordynaunce, made [and] set forth by Rycharde Smyth doctour in diuinitie, and reader of ye kynges highnes lesson of diuinitie, in his maiesties vniuersitie of Oxforde. Wherin are dyuers doubtes opened, as it were by the waye, ouer and aboue the principall, and cheyfe matter.	Smith, Richard, 1500-1563.	1546 (1546)	STC 22820; ESTC S107328	113,500	390

that truly write vpon the scripture euen from christes tyme to these our dayes What man or woman is so madde to be Luther denieth maÌ„s fâ—e wyll whiche dyd Symon Magus as S. Clement testifiethe that was the fyist heretikâ— after christeâ— byrth leue him which denieth the fre wyl of man and ascribeth both synne and vertue onlye to necessitie and â—othinge to man as Luther doth sayeng that we can not chose but synne when we do synne nor chose but we must neades do well when we do any good dede Is not this a great blyndnes What can be more against reason and goddes holye worde What doctryne can he more pestilent and noysome to good lyuyng For if this doctrine were true as it is moost false we shoulde neade no lawe of man nor of god no preachyng no teaching â—o good counsaile nor any semblaâ—le or lyke helpe to lyue the better with all Martyn Luther also deâ—â—eth Luther sayeth that god doth gyue no grace by the sacrameÌ„tes that god geueth any grace man thorow the blessed sacramentes Is not this man worthyâ— to be beleued of vs christeÌ„ peopleâ— He teachethe that a christen maâ— shuld not warre agaynst the Turkes Is not this holsome doctrine godlye yea is it not rather metâ— for a Turke thus to write then â–ª christen man Beware therefore good christen reader of his pestilent and contagious doctrine Reade not his bookes nor none oâ— Heresye bokes shold not be redde his disciples makynge They aâ—â— full of poyson althoughe thâ—â— seme neuer so good and frutefullâ— as commoÌ„ly doth all heresy at thâ— firste taste and syght The kyngeâ— maiesty lyke a most christeÌ„ princâ— hath put fourth a proclamation oâ— late straightly chargynge and coÌ„maundinge that no man or woman do kepe after the last daye oâ— August next insuinge any boke iâ— Englysh that conteyneth in it anâ— yll and hurtefull doctrine This godlye commaundemente ought to be obeyed of vs not only for feare of temporall and bodilye punishmente but to eschewe also gods displeasure and wrath whose ministre he is and by whome he Prouer. â— â—eygneth as the scripture affirmeth If thou hast ben deceaued by Luther Ro. 13. this blynde teacher retourne againe to the truth with a penytent hart Folow this holy Tobias Tobie 14. counsaile Serue the lorde in dread and truth Bye the truthe sell it not againe as Salamon Prouer. 23. doth couÌ„saile the. Instauntly pray with the holy prophette Dauyd Psal 118. saienge Ne auferas de ore meo verbum veritatis Let not o lorde the worde of the truthe be taken from my mouth Abyde in christe by loue and charite and kepe his commaundemeÌ„tes and then thou shalt knowe the truth as our sauiour saith and the truth shall make IoaÌ„ â— the fre from al errour ignoraunce synne and wretchednes and bring the to the endles ioyes of heauen the which Christ the truth dyeng for the truthes sake bought moste dearly with the sheddynge of his precious bloude for his faythfull seruauntes to whome with his father and the holy gooste be glory and honour for euer Amen Take in good worthe this my laboure gentle reader thoughe in all poyntes the treatyce shall not lyke the and no maruayle for because it was made in haste within the space of a monethe whan I myght steale an houre from my other busines of studye At London the yere of our lorde M. D. xlvi The xx day of Iulye A certaine lesson or an instruction to discerne and to put difference betwene a false doctrine and a true TErtulian good Tertulianus 203. reader an auncient writer for he was within .clxxx yeres of Christes byrth in his boke made of the prescription agaynste heretiques declaring how we may knowe without al dout what doctrine is true and what is false and heresie thus writeth Christe in a certaine parable sayeth that good Math. 13. seade of corne was firste sowed of the lorde and afterwarde his ennemye the deuyll sowed cokle and euyll seade Ita ex ordine ipso manifestatur id esse dominicum verum quod sit prius traditum id vero extraneum falsum quod sit posterius immissum That is thus muche in englishe Luthers sede of doctrine againste the masse is cokle and erroneous doctrine bicause it was sowed after the good sede of the truth It is playne by the ordre of the sowynge of good seade of good and godlye doctryne whiche Christe fyrste sowed in the field his churche and the deuyls after sowynge of yll seade of false and erroneus doctrine in the same by heretiques his ministers that to be our lordes and true which is first taught and that to be straunge false that was after broughte in This sentence saythe Tertulian there shall abyde and remayne agaynst other heresies whiche shall hereafter ryse to whome no man that is constante in his faith and of a good conscience doth geue or graunt any thynge to defend that they haue the truth on their syde Lo good reader here thou hast an euydent lesson to perceyue that Martyn Luthers doctryne which Chrisosto homilia 17 in Heb. he dothe mayntaine agaynste the blessed masse and the holye sacrifice therof the very selfe same offerynge of our sauiours very flesh and bloud whiche he him self once offered to his father on the crosse to pacify his wrath is very strauÌ„ge false and manifeste heresie for as moche as it was sowed by the deuyll in the church of Christ longe and many yeres forsoth no fewer than a thousand and fyue huÌ„dred after that oure sauioure at his maundye and his holye apostels â—ad sowen the seade of that godlye doctrine teachinge the masse to be â— sacrifice profitable both for the quycke and the deade as I shall â—roue manifestly in this boke foâ—owyng Moreouer the same auncient and great clarke Tertulian teacheth vs an other lesson to discerne â—n other tuâ—e to know heresie by from holsom true doctryne heresye from true doctrine sayenge That heresie by interpretation or exposition of the greake worde is that doctrine whiche a man of him selfe or of his owne chosinge doth institute set forth or take and maiteine being by an other mans choise afore inuented And therfore the apostle Paule dyd saye that an heretique was coÌ„demned euen by his owne iudgement and conscience Quia in quo damnatur sibi elegit because â—i 3. he hath chosen to hym that in the whiche he is condemned This rule also doth sufficientlye proue that Martyn Luthers doctrine Luter waâ— by his owne iudgement and conscience condemned as al heretickes be againste the sacrifice of the masse is yll and that he was coÌ„demned euen by his owne iudgement for as much as he chose this doctryne of his owne heade hauynge neither scripture with him but agaynste hym nor any other good autorytie to defende that his wicked heresye as hereafter it shall be opened at large by

populi ignorantijs dignos nos fac ut inueniamus gratiam in coÌ„spectu tuo vt acceptabile fiat sacrificiuÌ„ nostrum That is Make vs o lord saith the preist at masse This is plainly said of that noble doctoure and holye saynte amonge the greakes meete to bringe into the gyftes and spirituall sacryfyces for our synnes the peoples sinnes coÌ„mytted thorough lacke of knoweledge and make vs worthy to fynde grace in thy syghte that oure sacrifice may be acceptable Againe in the same treatice of the masse he sayeth Fac panem hunc praeciosum corpus filij tui in calice vero hoc sanguinem preciosum Christi tui traÌ„smutans ea spiritu tuo sancto Vt fiat assumentibus in lotionem animarum in remissionem peccatoruÌ„ in communionem saÌ„cti spiritus in regni coelorum impletio nem in fiduciam apud te non in iudicium non in condemnationem haec ibi Make o lord saith the greke preist at masse this breade the precious bodye of thy sonne and that thing whiche is in this cuppe the precyous bloud of thy Christe * The doctrine of TransubstaÌ„tiation is no newe thing of whiche Chrisostom wrote nigh twelue hundred yeares past chaungynge them from breade and wine in to flesshe and bloude by thy holy spirite That it maye be to the receauers therof for a wasshynge or a clensynge of their soules and remyssion of their synnes and a coÌ„munion or a mutuall participation together of the holye ghoste to the fulfyllynge of the heauenly kingdom an affiauÌ„ce in the not to their iudgemente not to their condemnation Epiphanius alsoo a greake doctour nygh twelfe hundred yeares olde confirmeth this Epipha in cpi. ad Ioan hiero so uersa ab d. Hieroni. sayenge Illud audiens admiratus sum quod quidam te quoque turbauerunt dixerunt ê™ in oratione quando offerimus deo sacrificia soleamus ê“ te dicere Domine presta Ioanni ut recte credat That is I hearynge that dyd maruayle that certayn men had troubled the also and sayde that we are wonte in oure prayer whan we doo offre sacrifices to god to saye for the. Lorde graunte to Ihon that he maye beleue truely A lyke saieng hath saint Gregory Ieroins maister entreatynge of Iuliane the Grego Nazi oratio 1. in Iulianum emperours wickednes Mox incruenti sacrificij oblationem manus commaculat per quod nos christo unimur nec non passionis ac diuinitatis eius participes reddimur Anone the handes do defile the oblation of the sacrifice vnblouddye or offered without bloud shedding by the whiche we are ioyned together with Christe and made parte Marke reader takers also of his passioÌ„ and godhead What sacrifice I beseche the good reder can ioyne vs together with Christe and make vs partenars of his death and godheade whiche mannes handes maye defile except it be the masse and it be also a sacrifice propitiatory pacyfieng goddes wrath toward vs for oure offences That sayethe sainte Cyprian thus writinge after Cyprianus de caena domini he had saide that Christe vpon the crosse dyd offer hym selfe a sacrifice and that he the buttelar had giuen the same cuppe Penitrat omnia tanti medicamenti virtus quicquid esset intus ibi dum effugaret renouaret sanaretque quic quid morbi carni vel spiritui veteris uitae adlinierat corruptela That is The vertue or strength of soo greate a medicine perceth al thinges while it dryueth awaye what so euer shulde be there within and shoulde renewe and heale what so euer disease the defylynge of the olde lyfe had brought to the fleshe or the spirite Hytherto Cypryan Origen doth also thus write of the force and strength of the masse Origenes ho 13. in leui Sirespicias ad illam commemorationem de qua dicit dominus Hoc facite in meam commemorationeÌ„ inuenies ê™ ista est commemoratio Lu. â—2 sola quae propitium facit hominibê° deum If a man loke to that remeÌ„braunce of the whiche oure lorde saith do ye this for my remeÌ„brauÌ„ce he shal fynde that this is the only memorye or remembraunce of Christes death and sacrifice done on the crosse whiche causethe god to be contented or mercyful to men Of this part this is sufficent to proue that the masse is a sacrifice propitiatory or appeasynge gods dyspleasure for synne Now to the seconde part which is that the masse is auayleable and profitable to theÌ„ whiche are departed from this lyfe Â¶ That the masse is profitable to the deade lyke as other good deedes doone for them are THegrekes good reder dyd deny vtterly that there was any meane place betwene heauen hell wherin maÌ„s soule shulde be deteined for a time tyll that it myght please god to deliuer it froÌ„ thence to his glorious sighte The whiche errour among diuers other Iohan Wycleffe Martin luther Ihon Frith did maynteyne and defende Also one Aerius as sainte Austen sheweth August lib. de heres heres 55 in his booke of heresies whan he coulde not obteyne a byshoprike for the which he laboured he taught Epiphani lib. 3 many heresies amonge the whiche he saied that a christen man shuld not be bounde to faste any certain daye but to be suffered to fast whaÌ„ he lyste ageinst the which I haue made a boke in englisshe and also A boke of fastynge he saide that it shulde nothinge auaile the deade yf the lyuynge shuld pray for them And thought it were nowe greate nede to write fully of this matter yet I wyll at this tyme onely bringe the auncieÌ„t doctours sentences to proue that the masse is a sacrifice profitable to them whiche are departed yf it be songe or sayde for them and shortely god wyllynge I wyll set forthe a hoole booke of that matter againste Frithes booke compiled of the same To begynne Innocen li. de myst miss therfore Innocentius thus wryteth Istos qui nondum perfecte prorsus purgati sunt commendat pia mater ecclesia intercessione sua in sacrosaÌ„cto sacrificio certissime The same hath s Barnarden sermone 66. Canti ca. credens ê™ sanguis ille praeciosus qui pro multis effusus est in remissionem peccatorum non soluÌ„ valeat ad salutem viuentium sed etiam ad releuationem defunctoruÌ„ The godly or piteous mother the church doth remembre them wtih her intercession in the halowed sacrifice beleuynge moste assuredly that the precious bloud which was poured out for the remission of many meÌ„s sinnes is not only of force or strength for the helth of the lyuynge but also for the easyng of the dead Isodorê° agreeth with this Isodorus lib. â— off sayenge Sacrificium pro defunctorum requie offerre quia per to tuÌ„ orbeÌ„ custoditur credimus ab apostolis esse traditum We do beleue that the apostles taught to offer sacrifice for the deades reste because it is kepte throughe all the world

such other textes of scripture whiche do testifie that god is pleased through christes death and we set in his fauoure they reason and argue that there is no nede vtterlye of any sacrifice to appease goddes wrath and displeasure toward vs conceaued for oure sinnes for as much as he is alredye pleased by christes death and blouddy sacrifice and therfore the masse is no sacrifice propitiatory The aunswere to this argument The solutioÌ„ is sone made for they take wronge the scripture which saith that god Matt. 3. is pacified appeased by chrystes sacrifice ones doone on the crosse thinkynge that he is pacified indifferently to all men and that christ toke awaye in deede and in effecte al the worldes sinÌ„es so that streight withe after his deathe none dydde remaine whiche is plaine false as I haue declared before for than the Turkes the Iewes the Sarasons with all other not beleuynge in Christe and those that beleuing in hym dyeng yet impeniteÌ„t shuld al come to heauen shuld none be damned Therefore the truthe is that albeit Chryste dyed for al indifferently yet those onely shal be saued by his deth which do or shal beleue iÌ„ him perfitly ameÌ„diÌ„g their liues through penaunce hopiÌ„g in gods mercy promised for his sake to vs loue god their neighbours as theÌ„ selfes fear god giue almes to neadye doo praye and obserue gods commaundementes These only shal be saued by christes deth I speake not of infantes none other the whiche christ ment sayenge Hic est sanguis noui testameÌ„ti qui pro multis effunderur in remissionem peccatorum This is Matt. 26. the bloude of the newe testamente whiche shal be poured out for the remission of many mens synnes he saith of many not of al because all men shuld not fulfill the aboue rehersed thinges necessary for the attainemente of grace and saluation purchased by his deathe in the whiche and suche other is contayned the coÌ„ditioÌ„ that George Ioye G. Ioye mockyngly and vngodly callethe Wynchesters condition in his vnlearned raylynge booke made againste that honourable prelate but to his owne greate shame yf he be not shamelesse as it shulde appeare by that his boke that he is The confutation of whose tryflynge The honourable lorde byshoppe of wichesters boke and deuyllysh boke he that lysteth to se well set forth in his colours let hym reade my lorde of Wynchesters aunswere made to hym whiche is full on euery syde both of hygh wyt and also of depe learnynge But my lorde neadeth no more my commendation than the sea water or the sonÌ„e the light of a candell therfore I wil speake no more of his prayse but go forth on my purpose to the confutation of the next argument which thus they make That whiche is a signe and a Thâ—â—â—â—th reason representation of a sacrifice is no sacrifice But the masse is a signe and a representation of christes sacrifice ones offered by hym on the crosse for our synnes Therefore it is no sacrifice This argument hathe Vrbanus Regius without any prouf of it as though it were inoughe for hym to saye it onely They proue the seconde part of this argumente whiche nedeth no proufe by christes wordes saying do ye this for my remembraunce whiche Paule also recyteth to the Corinthians but they proue not the first parte therof which is very false folowyng therein certeine In proaemio de opificiodei philosophers whiche as Lactantius testifieth so dydde reason of all thinges that were darke and obscure Vt ea quae asserunt probata cognita videri velint That they wolde those thinges to seme proued and knowen whiche they do affyrme or approue Where they saye that one thynge can not be a signe a remembrauÌ„ce or a representation of a sacrifice and a sacrifice also that is false For wherefore I beseche the good reader maye not the masse be a sacrifice and yet a memorye signe representation of Christes sacrifice offred ones vppon the crosse as well as the paschall lambe was a verye sacryfyce in dede as the scripture wytnesseth and that notwythstandynge a sygne and representation Exo. 12. of Christes sacryfice to come Chrisostome the seuententh sermon vpon the epistle of Saynt Paule to the Hebrewes plainelye saith that the masse is both a remembraunce of Christes death and sacrifice offered ones on the crosse and also a sacryfyce not dystynete frome that but the verye selfe same as wherein is offered the same bodye which christe dydde offer on the crosse for vs. Truely we maye proue by that that the masse is commaunded of CHRIST to be sayde for a remembraunce of his death that it is a sacrifice rather than the coÌ„trarye after this sorte That whiche is done in remeÌ„braunce of a thing passed oughte to represente it perfytlye and especiallye the chiefe parte therof but the masse was ordeined of christe to be a memoriall of his deathe whereat he dydde offer him selfe a sacrifice and that was the cheife thing he than dyd therefore the masse ought to represente and to put vs in remeÌ„brauÌ„ce of that sacrifice whiche it can not do excepte it be a sacrifice wherefore it is a sacrifice Fynally christ saide not do ye this onelye for the remembrauÌ„ce of me for than that texte shulde make muche more for myne aduersaries purpose than nowe it doth The nexte reason is this Christes oblation and sacrifice The twelfe reason offered on the crosse was moost sufficient and puisaunt to take away cleane all the synnes of the world for as moche as it was offred by hym whiche was bothe god and man also defiled with no spotte of synne therefore we haue no neade of the sacrifice of the masse to purge vs of sinne and they whiche do ioine this sacrifice with christes sacrifice ones offered vppon the crosse do seme to diminishe the myght vertue efficacy strength of Christes sacrifice shewing ther by that it is not of it self sufficient to delyuer vs from synnes daunger but that it wanteth helpe of the sacrifice of the masse Many meÌ„ thinke this a strong The solutioÌ„ reason whan in dede it is very feble and weake For as no learned man that is catholique doth deny that Christes sacrifice offred vppon the crosse is sufficiente and of vertue inoughe to do awaye all synne of the whole worlde euen so no good Chrysten man nor womaÌ„ wyll saye nay but that this chrystes death and sacryfyce must neades be as I haue oftentimes said afore applyed to vs by the sacramentes and other meanes prouyded of god there vnto amonge the whiche the sacrifice of the masse is one not of leste necessitie as it appeareth before in this booke sufficientlye declared and therefore I wyll let that passe and go forward in this matter to the disprouynge of the nexte reason whiche is thys set forth by one Vrbanus Regius in latyn translated into englysh by wyllyam Turner wyllyam Turner Thâ— .xiii

Selected quad for the lemma: book_n

Text snippets containing the quad