Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	great_a	life_n	write_v	5,211	5	5.2860	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10468	The boke of Barthram priest intreatinge of the bodye and bloude of Christ wryten to greate Charles the Emperoure, and set forth. vii.C. yeares a goo. and imprinted. an. d[omi]ni M.D.XLviii. Cum preuilegio, ad imprimendum solum.; De corpore et sanguine Domini. English	Ratramnus, monk of Corbie, d. ca. 868.; Trithemius, Johannes, 1462-1516.; Hugh, William, d. 1549.	1548 (1548)	STC 20749; ESTC S115653	21,331	36

â§ The boke of Barthram Priest intreatinge of the bodye and bloude of Christ wryten to greate Charles the Emperoure / and set forth vii C. years a goo And Imprinted An. dnÌ„i M.D.XLviii Â¶ Cum Preuilegio ad Imprimendum Solum Â¶ The lyfe of Barthram priest by Iohannes Thritheâ—â—us BArthram priest and monke very well learned in seculer disciplyns and in holye scryptures subtyle of wytte eloqueÌ„t and no lesse notable for the integretie of the lyfe theÌ„ for his learning wrote many bokes wherof I haue sene but a fewe He wrote a commendable worke touchinge predestinacyoâ— to Kynge Charles brother of Lotherius and a boke concernynge the body and bloude of the lorde â–ª He floryshed in the tyme of Lotherius Emperoure an dnÌ„i Xlviii Â¶ A man shall not perceyue the mynde of the auâ—tor excepte he rede the boke througâ— and conferre the fyrâ—â— art wyth the latter Â¶ The preface to Charles the Emperoure YOU coÌ„maunded me moste famous Prynce to signifye vnto your magifycence what opinion I haue touâ—hynge the mysterye of the body and bloude of Chryste Truelye as it is a commaundement not vnworthye of â—oure regall and pryncelye â—state so thexecucioÌ„ therof to the peruite of my ã€ˆâ—Šã€‰ streÌ„gth shal be verye dyfficile and hard For what is more worthye of your regall prouidenc theÌ„ to be catholyke wyse touchynge the holye mysteryes of the bodye and blod of christ whych hath auanced you to your regal seat And further not to permyt your subiects dyuersly to thynke of the bodye and bloude of chryst wherin doutles the some of chrystyan redemptyon doth consyst Truly no small contrauersye is sprong for asmuche as some saye that the sacramente of the body and bloud newlye celebrate in the church is vnder no Fygur obuelacion or couer And agayne that other some doth saye these thynges to be contayned vnder a fygure of a mysterye that it is one thynge which appereth to our corporal sences another that is sene wyth the eye of oure fayth And not wythstandynge that thappostle wrytyng to the fathfull word haue al men to fauour one thyng saye one one thing and that no scysme shuld appere among them Yet they be wonderfully deuyded in dede thynkynge dyuersly of the body blode of chryst Wherfore youre regall hyghnes prouoked wyth the zeale of faythe not well pleased with these thynges coueryug also accordyng to the apostles precepte that al men shulde thynke and say one thynge searcheth diligenâ—lye for the secrete of the truthe Wherby it maye ã€ˆâ—Šã€‰ that haue wandred oute of the way into the same agayne Wher vpon you disdayne not to aske the truthe of thys matrer euen of very poore men consyderynge that the mysterye of suche a secrete can not be knowen but by the reuelaâ—ion of god Whyche sheweth the lyghte of hys truthe by whome soeuer it shall please hym to electe Uerelye as it is pleasaunce for me poore man to obey your coÌ„maundement so it is hard to dispute vpon a matter beyng far beyonde the sences of men that cannot be knowen But by the erudition of the holye goost Therfore I at thys tyme beynge at youre coÌ„maundements throughe hys grace of whome we wyll speake shall declare accordyng to my habilite what I do thynke concernynge this sacrament not leanyng to myne o wne wyll bâ—â— persuynge the fote steppes of the olde fathers Â¶ The boke of Barthram prfeste touthynge the bodye and bloude of Thrist wryten to greate Charles the Emperoure YOure hyghnes desyrethe to knowe whether that the body and bloude of christe whyche is receyued in the churche by the mouthes of the faythfull be in mystery or in verite c. That is to saye whether it conteyneth some secrete thynge that is only euydeÌ„t to the eyes of fayth or wythoute the veale of any mysterye that thynge is loked vpon of the externe syght of the bodye whych the inwarde eye of the mynde doth beholde So that whatsoeuer is done apereth manifestely or no c And whether it be that body whych was born of Mary that suffred dyed was buryed rose agayne ascended into heauen and sytteth on the ryght hande of the father or no c. Of these two questions let vs begyn wyth the fyrste ã€ˆâ—Šã€‰ lest we be letted with doutfulnes ambyguyte Defyne we what a fygure is and what the verite is that we may certaynly knowe how whyche waye we ought to reason A fygure is a certayn obumbracion or shadoyng declaryng the thynge whiche he inteÌ„deth by some veales or couers As for an example we meaninge the worde do name breade As in the lordes prayer we desyre our daylye breade to be geueÌ„ vs. Or whan Christe sayeth in the gospell I am the lyuely breade whych haue discended from heaueÌ„ Or whan he calleth hym selfe a vyne and hys apostles braunches sayeng I am the true vyne you verely the braunches In all these one thynge is spoken and an other thyng vnderstande The veryte truly is a demoÌ„stration of a manifest thynge couered wyth no Image of shadowes but insinuate wyth pure playne and naturall significatyons As whaÌ„ we saye that christe was borne of a virgyn that he suffered that he was crucifyed dead buryed Here is nothynge shadowed wyth fygures but the veritie of the thynges shewed by naturall significacions of wordes Neyther muste we vnderstande any other thyng here then that whyche is expressed But not so in those thynges that we spake of before For substauncyally neyther is the bread christe neyther the wyne is christe neyther yet are the braunches the apostles wherfore in those is a fygure in the other the verite is shewed in narracyon That is to say A naked and playne signification Now let vs retourne to those thinges for whose cause they be spoken That is the bodye and blode of christe Truelye yf the mysterye be done vnder no fygure then do we nought in callynge it a mysterye for that can not haue the name of a mysterie wherin no thynge is hydde where nothynge is remoued frome our corporall sences where nothing is couered wyth any veale but that bread whyche by the mysterye of the kynde of the creature and the shape of vysyble thynges the breade and the wyne haue nothynge chaunged in them and yf they haue nothynge chaunged in them they be none other then they ware before YOure hyghnes noble prynce perceyueth to what passe the intellectioÌ„ of thes thynges do come Whych be of a contrarye iudgemente they deny whych they are thought to affyrme And they are prouyde to distroye that they do beleue For they faythfullye confesse the bodye and bloude of Christ and in so doynge doutles they protest that the bread and wyne be not the same they ware herfore yf they be not the same they ware before they haue receyuyd mutation Seynge that thys can not be denyed let them declare how they be chaunged Trulye corporallye a man shall peceyue noâ—hynge to be chaunged therfore they must confesse that the

in the deserte by a spiritual meate an inuisyble drinke dyd eate hys body drynke hys bloude As the apostell wytnesseth sayeng our fathers haue eaten the same spirituall meate dronken the same spirituall drinke here we cannot know by reason how this thinge was done Yet to the doynges fayth must be adhibited for it is he truly whych by hys omnipotente vertue turneth the breade the wyne spiritually into hys flesshe hys bloude also whyche at the tyme made inuycyble the manna that was gyuen from heaueÌ„ hys body the water powred out of the rocke his blode The which Dauid perceyuinge dyd protest in the holy goost sayenge man hath eaten the breade of angels It ware a fond thynge to suppose that thys corporall manna geuen to oure fathers fedeth the heuenly hoost of angels or that they do eate any suche meate which be rether fedde wyth the dayntyes of goddes worde The psalmyst declarâ—th playne or the holye goost rather speaketh in the psalmyste both what our fathers receyued in that heaueÌ„ly manna and what the faythfull ought to beleue in the mysterie of the body blode of christ in the both truly christ is signifyed whych is not only the meate of angels but also fedeth the soules of the faytfull And neyther of these happen in corporall tast or feadyng but in the vertue of the spirituall worde The euaÌ„geliste teachet that Iesus christe before he suffred toke breade gaue thaÌ„kes distributed it to his apostles sayeng thys is my body whych shal be geueÌ„ for you do this in my remembraunce Lykewyse he toke the cup after he had supt sayeng thys is the newe testameÌ„t in my bloude which shal be shed for you We se that christ dyd worke the mistery of his body blode before he suffered We dought not but euery faythfyll man beleueth that the breade was made the bodye of christe whych he gaue to hys disciples sayeng thys is my body that is geueÌ„ for you And also that the cuppe dyd coÌ„teyne the bloude of christ whereof he sayeth thys cuppe is the newe testament in my bloude that shal be shedde for you Therfore as he coulde turne the substance of breade and the creature of wyne into hys proper body before he dyed So coulde he in the deserte turne the manna and the water of the rocke into hys flesshe bloude not wythstandinge that his fleshe was hanged on the crosse for vs. And hys bloude shed for vs longe after heare also we ought to consyder what is ment by thes wordes excepts you shall eate the flesshe of the sonne of maÌ„ drynke hys bloude you shall not haue lyfe in you He sayde not that hys flesshe whych hanged on the crosse shulde be eateÌ„ in pecys eaten of the Apostles nor that hys blode whych he shedde for the redeÌ„ptioÌ„ of the world sholde be gyueÌ„ hys disciples to drinke for it ware a wycked thing yf hys fleshe shuld be eateÌ„ or his bloud dronkeÌ„ as the infydelles toke it Therfore he sayd to his disciples takyng the wordes of christ not vnfaythfully yt scarcely perceyuing how the same was to be vnderstand thes doughtes offeÌ„de Therfore yf you shall se the sonne of maÌ„ ascendynge thether where as he was before As though he shulde saye you maye not thynke my fleshe to be eateÌ„ of you corporally or my bloude to be drouken of you corporally neyther that my flshe shal be deuyded into pecys for asmuch as after my resurrectioÌ„ ye shal se me affende into heaueÌ„ wyth the fulnes of my holy body blode theÌ„ ye shal wel perceyue that my fleshe is not to be eateÌ„ of thos that beleue as the infydels thynke but that the bread the wyne chaunged by a mysterye into the substance of my body bloude is to be receyued of the faythfull he sayeth also coÌ„sequeÌ„tly The sperite is he that quickeneth the flesh profyteth nothing after eny such sorte as the vnfaythfull vnderstande other wyse it gyueth lyfe as the faythfull take it by a mysterye And therfore he sayeth the sperite is he that quickeneth So in this mysterye of the body bloude of Christe here is a spirituall operacion geuyng lyfe wyth uâ—e the whych operacion the mysteryes be vnprofyatable for well maye they fede the bodye but the soule they cannot Here springeth a questioÌ„ â—â—e whych proposed some saye that thos thynges be done in verite not in mysterye wherin they shewe them selues playnâ—lye to repungue agaynst the wrytynges of the holye fathers Saynte Austen the doctour of the churche in the thyrde of hys boke de doctrina christâ—ana wryteth thus Excepte you eate sayeth our sauyour the fleshe of the sonne of man drynke hys bloude you shal haue no lyfe in you He semyth to commaund a wycked thyng therfore it is a fygure coÌ„mandyng vs to be coÌ„municators of hys passion surelye also profytable to peruerte in our memories that his fleshe was â—oÌ„dyd crucifyed for our sakes Thus saynt Austen affyrmâ—th the mysterye of the body and bloud of christ to be celebrate of the faythfull vnder a fygure for he sayeth it is no poynte of religion but rather of iniquite to take hys flesshe aâ—d hys bloud carnally as they did whych vnderstode not christâ—s wordes spyryâ—uallye but carnallye wente back therfore and departed from hym Among many thynges in hys Epystell to bonyeface he wryteth thus Truelye we vse to saye of tymes when Ester drawâ—th nere that tomorowe or nexte daye shal be the passyon of the Lorde not wythstandyng he suffered hys passioÌ„ many yeres befor Neyther dyd he suffre but ons Also on Easter day we customably saye this daye the Lorde hath rysen And it manye yeares hath passyed in dede syns he rose for sayeÌ„g this we shuld be reported as shameful lyers sauing that we do name thys after the simâ—litude of the dayes them selues wherin the thinges were done So we may say thys is the daye though it be not the day it selfe in dede But by the reuelacyon of tyme lyke vnto it And so we say the thynge is done this day for the celebracioÌ„ of the sacrameÌ„t whych is not done thys day in dede but was done a great whyle before was not christ once offred in him selfe And yet in the sacrameÌ„t he is offred to the faythful people not only euery Easter but euery day nether is he founde a lyer that answereth to a man askyng the questioÌ„ that he is offered For yf the sacrameÌ„t had not a certayne symâ—litude of those thinges wherof they be sacrameÌ„tes they were no sacrameÌ„tes at all for the lykenes many tymes the sacrameÌ„tes take the names of the thynges theÌ„ selues Therfore lyke as after a sorte the sacrameÌ„t of the body of christ is the body of christ the sacrameÌ„t of the bloud of christ is the bloud of christ So the sacramet of fayth is fayth Thus we perceyue that saint AusteÌ„ affyrmeth the sacrameÌ„t to be one thyng the thynge it selfe

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