Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	blood_n	bread_n	wine_n	1,397	5	8.0276	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14347	A discourse or traictise of Petur Martyr Vermilla Flore[n]tine, the publyque reader of diuinitee in the Vniuersitee of Oxford wherein he openly declared his whole and determinate iudgemente concernynge the sacrament of the Lordes supper in the sayde Vniuersitee.; Tractatio de sacramento eucharistiae. English	Vermigli, Pietro Martire, 1499-1562.; Udall, Nicholas, 1505-1556.	1550 (1550)	STC 24665; ESTC S119144	134,300	226

saieth that the bread is not a signe of Christes body this he sayeth vpon Mathewes Ghospell which thyng is well spoken if he mene that yâ— bread is not an emptye figure or a vain figure void of al streÌ„gth efficacy Neither do we saie that the bred is suche a signe or figure And we do nothiÌ„g doubt but yâ— this was his interpretacioÌ„ mening in dede for because that vpoÌ„ Markes gospel he saith that the bread is not a figure not onely For els if he shoulde vtterly denye that the bread is a signe or a figure of Christes bodi he should be contrary to the rest of the fathers and olde writers whom we haue alredy plainly declared to graunte and putte bothe a sygne and a fygure to bee heere in this sacramente He saieth also that the bread is transformed conuerted and chaunged from the elemente and matier that it was afore into an other Whiche maniers of speaking if he vnderstande and mene Sacramentally we dooe not abhorre from them For the breade and wyne become sacramentes they passe bee chaunged into elementes that is to saye matyers of heauenly thynges and they putte on as it were a newe garmente and shape to bee nowe the sygnes and tokens of an higher matier But saye they thys Theophylactus wryteth that the fleashe and the bloude for thys cause bee not seen leste oure stomackes shoulde stande agaynste the receyuynge of it But if thou what soeuer thou bee wilt so eagrely and so sore bynde vpon these woordes we for oure parte laye agaynst the agayne the wordes that the same Theophylactus wryteth vpon Markes ghospell whyche are that the kyndes or symylitudes of breade and wyne bee turned into the vertue or strength of the lordes bodye and bloud That if thou wilt allege that the sayd Theophylactus dooeth in all other places not saye into the vertue c. But into Christes boddye and bloud The kindes and similitudes of breade and wine coÌ„uerted into the vertue of Christes body bloude we aunswere that the interpretacion of these wordes is that these sygnes take vnto them the vertue of the thynges whyche they signyfye by reason of the whyche vertue the sacramentes bee of no lesse effecte then if the vâ—raithyng self wer there present And as I haue sayed the yrkesomnes and abhorrynge of it is taken away yf we putte that the chaunge is made not into the thinge but in to the vertue of the thing Hys other sentence semeth to bee somewhat more violeÌ„te and of some more force vehemencyeâ— whych he wroote vpon the sixth chapytur of Ihons ghospell where he thus sayeth As the breade that Chryste did eate whyles he lyued here in yearthe was chaunged into his fleashe by a naturall transubstanciation or chaungeyng after the common rate of foode and nourishement in mannes bodye so is this breade chaunged into Christes body here in the Sacramente Yet this similitude and comparison we graunte also to bee true yf it bee generally taken For in this sacrament also we dooe not denye but there is a chaunge Sacramentall that is to saye suche as in a Sacrament is required That if thou saye thou wylte nedes take this similitude euen plainly as it is made and as it souneth whiche is that the breade bee as verayly chaunged in the Sacramente of Eucharistia as breade was turned into Christes fleshe at suche tymes as he eate it whiles he here lyued than wyll there folowe an inconuenience cleane contrary to thyne owne sentence and determination For it wyll folowe that the accidentes of the signes cannot remayne or be reserued still in the Sacramente of Eucharistia For in thee foode and sustenaunce that Christe tooke frome time to tyme whiles he liued the acâ—identes did not remayne Besydes the premisses I wyll here allege for our purpose the woordes of the same selfe expositour vpon the sixth chapitur of Iohns gospell vpon these woordes he that eateth my fleashe and drynketh my bloude abideth in me and I in hym c. Upon whiche woordes Theophylactus expounyng them in the persone of Christ saith that this thyng is dooen whiles the partie is quodammodo that is to saye in a manier mingled and ioygned vnto me and is chaunged ouer into me Where thou seest agayne that Theophilactus holdeth as the reste of the fathers and wryters dooe holde that there is so great a chaungeyng of vs into Christe that he wryteth vs to bee chaunged ouer and dooe passe into Christe And thus muche I saye at this present for aunswere of that that was broughte in and allegedde agaynste vs out of Theophylactus Of the later wryters they bryng Anselmus and Hugo Anselmus and Hugo aunswered vnto and Rycharde whiche were in the tyme of Uictor But foraâ—muche as in the tyme of these menne the doctrine of transubstanciacion was now already perforce thrust into the lappe of the churche and the people compelled to receyue it the sayde wryters in suche woorkes as they made didde accordyng to the tyme so that the newe inuencion of suche ougâ—te not to haue place to the preiudice of the mooste aunciente opynyon of the churche and of the determinacion of the olde auncient fathers Iohn Damascene auÌ„swered vnto But one maÌ„ emong all others they seme to haue most highe in price and this is Iohn Damascene who in the fourthe booke and fowerteenthe chapitur of his worke of the right feith Hath verai largely wryteÌ„ of this matier But I fynd that this Damascene liueth vnder the Greke Emperour Leo Isanricus so that betwene the tyme of Gregorius Magnus bishop of Rome and thissame Ihon Damascene it was a full nye hundred and twentie yeares space at the leaste The time of Damascene whan he liâ—ed And wheras now alreadye in the tyme of Gregorie many poinctes of supersticion and manye thynges of maÌ„nes inuencioÌ„ wer come by heapes into the Churche the matier did euery daye from that tyme forward renue still headlong to wurse wurse By reason wherof it is no meruaile at al if this Damascene stumbled vpon many pointes that wer both vntru and also ful of supersticion The iugemeÌ„t of Damascene in diuerse Articles of docâ—trine And as for his iudgement how good and how great it was as well in arcticles and pointes of doctrine as also in expounyng of the holy scriptures we haue a sample good enough For he is a wonderous great fauourer of Images and susteyned both great and sore daungiers mo then one for vpholdynge and maynteining of them yea and in this selfsame fourth booke he wrote a seuerall chapitur of a sette purpose concernyng the same matier of Images where his mynde sentence is that Images not onelye are to bee made but also to be honoured and wurshypped Besides this he so highly estemed the reliques of sainctes and holy men whiche are now in rest that he appointed vnto them also a certayne chapitur for the nonce in whiche he feared not to

knolege and a token of his owne propre nature because they be two distincte natures and vnconfounded forlyke as before yâ— bread is sanctifyed we call it breade but whan the diuine grace hath sanctified it the priest beeyng minister it is deliuered from the name of bread and is couÌ„pted worthy the name of the Lordes bodye althoughe the nature of bread hath styl remained in it and it is called not two bodies but one body of the sonne in lykewise this diuine constitution the nature of the bodye adioyned the two bothe together make on sonne and one persone Hesechius in the twentieth booke vpon the eighte chapitur of Leuitici commaundyng fleashe sayth he for this cause to be â—aten with breade Hesechius that we might vnderstandeâ— that he meaned that mysterie whiche is bothe breade and fleashe Gelasius Gelasius ageynst Entichetes wryteth that the substance and nature of breade and wyne doeth not ceasse to bee in the sacrament of the Lordes supper called Eucharistia and he maketh a comparison of this sacramente with Christe in whome remayneth the diuine and humain nature both the natures beyng hole and perfect as in this Sacrament do remaine the nature of breade and the bodye of Christe Gregorius Gregorie in his registre sayeth as well whan we receyue vnleauened breade as leauened we bee made one body of the Lorde our Sauiour Bertram Bartram in his booke of the bodye and bloude of the Lorde sayeth of the nature of the signes Looke what they wer as concernyng the substaunce of the creatures before the consecration the same they continue also afterwardes Bernarde in his sermon of the supper of the Lord Bernarde doeth make a manifeste similitude of a ringe whereby a manne doeth receyue either the promesse of Matrimonie or the possession of any dignitie as it is vsed in makyng of Byshoppes whereas the ryng or croasier staffe or Rotchet be signes or tokens of the thinges whiche are geuen or graunted and yet thei bee no vayne signes for thei do moste surely bringe with them the thynges that they signifie the whiche same thynge also he declareth to be dooen in the Sacramentes Nowe muste we answere to the argumentes of these menne where with thei gooe aboute to proue their transubstantiation And as concernyng the first we aunswere that Christ did promisse vs his fleashe or his bodye and bloude to be our meate and dryncke and that in the sixth Chapitur of Ihon whiche thing he dooeth as ofte as we dooe truelye beleue that he dyed for vs he dyd also perfourme the same whan at his laste Supper he ordeyned this Sacramente for he ioygned the sygnes to that spirituall eatyng But they dyd most chiefelye and principally laye agaynste vs this sentence This is my bodye aboute the veritie of whiche sayinge is nowe all oure controuersie but all oure contencion consisteth in this onelye poyncte howe and in what mannier it is his bodye for bothe partes that is to weete as well oure aduersaries as we dooe holde that it is a true proposicion or sentence And all oure contencion and striefe is onelye aboute the sense or meanynge of it Thei saye it is a playne sentence we on the other syde put them in remembraunce of that whiche Augustine teacheth in his booke entitled de doctrina Christiana that is of ChristiaÌ„ doctrine Where he saieth that one place must not be so expouned that it be contrarie to manye other but rather so as it agree with manye others Neither muste we euermore allege the plainenes of the sentence and stande altogether vpon the woordes for than where it is sayed Leate vs make man after our Image and lykenesse The heritiques named Anthropomorphita Anthropomorphitae A kinde of heritiques that affirmed god to haue a bodely substauÌ„ce or beeing shape as we haueâ— do by by aryse and make an argumente that God hathe a bodye and a soule and other membres as we se to be in mans bodye Thou sayest in thys behalfe that this similitude or lykenes of maÌ„ to God the image of god muste be referred to the mynd or soule of man wherby man hath rule ouer all other Creatures lyke vnto God but the sayde heritiques wyll saye againe that these thynges are there in playne wordes wrytten of manye and that thou doest in vayne go about to applye that whyche is written of the whole man to the one parte onelye that is to wete to the soule or mind Thou alledgeste agayne that Gâ—d is a spirite and that a spirite hath no fleshe bones and â—o thou gathereste the sence of thys one place oâ—te of other places of scripture In lyke maner the Arians sayde that they hadde the playne and cleare sence of thys place of scripture Some senteÌ„ce in scripture whiche seme moste playne in woordes muste not alwayes be vnderstaÌ„ded without soÌ„e interpretacion My father is greater then I Thou dost apply this saying onely to the humayne nature of Christ bycause that in other places of the scripture the godheade of Christe is declared and playnelye taught as in the fyrste chapter of Iohn in the ninthe chapter of the epistle to the Romains and in the fyrst Chapter of the first epistle of sainte Iohn Also Christ sayeth In expouning of one place aâ— eie must be had vnto other places of scripâ—ure He that hath no swerd let hym bye him one in whyche wordes it semeth that he prouoketh men to auengemente But if ye haue an eye to other places ye shall see that it is figuratelye spoken Saincte Paule hath this sayinge Pray ye without intercession or ceassing And anone ther started vp a kynde of heritiques called Euchite Euchitae a kinde of heritiques coÌ„cerninge prayer whyche thought that we ought to vse continual prayers neuer ceasyng to murmure then wher as yet it is sayde in an other place He that hathe not care of them that belonge to hym specially of such as be of hys houshold hath renounced the fayth is worsse then an infidell And againe Let al thinges be done in ordre in an other place he that laboureth not let him not eate Also a certeine secte of Heretiques named Chiliastae that is to say Chiliastae a kinde of Heretiques a certaine secte that taught how Christ should reigne a thousand yeares This secte thought that they had the moste euident word of god that coulde bee for theyr opinion in the Reuelacion of Ihon in the twentieth chapitur of these thousande yeares in the whiche Christe should reigne with his And the SabelliaÌ„s did hold that there was no difference of personnes betwene the father and the soonne Sabellians another sect of Heretiâ—ues and that same thei did of this place I and the father bee one and also of this place Philip he that seeth me seeth the father also And againe As I doe remayne in the father so doeth the father remaine in me these places thei said wer plain places sayinges

and lyued in Cyrilles tyme was in the counsell kept at Ephesus and CalceÌ„donie and was estemed for a man of excellent learnyng and a man of wonderfull eloquence And where as in the counsell holden at Ephesus there be fell a variaunce betwixte Iohn the Patriarke of Antioche and Cyrill the Byshop of Alexandria Thys Theodoritus semed to leaue to the Patriarke of Antioche but that variaunce was taken vp and pacified and set at an ende euen in that counsell And then afterwarde at the counsell of Calcedonie the sayde Theodoritus was acknowledged and demed aÌ„ maâ— singulerly well learned and an holy membre of Christes churche Yea and in the bookes whyche he wrote Nestorius an heritike he dothe of sette purpose resiste Nestorius and writeth agaynste him by name The boke was printed at Rome And the Papistes for as much as they haue espied that he is moste playnelye agaynste transubstanciation they haue excused him two waies Fyrste that the churche had not as yet in his time determined this matter as thoughe we did searche what the Pope with hys Cardinals haue decreed either at Constaunce or in the counsell where Beringatius was condempned and not rather what was bothe preached and taught also beleued in the olde church Secondelye they excuse Theodoritus and saye that in writing against the heritikes whan he traicted of mysteries he leaned some what to muche the other waye agaynste transubstantiation to thys intent and purpose that hys aduersaries mighte the better and the more effectuallye be confuted But howe triflynge an excuse thys is it maye very well appeare of the whole sequell of thys wryters processe in hys wrytynge where as one maye â—â—e not the scape of a word or twaine but the whole argumente and pythe of the mattier to be fette and to be taken oute of the nature of a Sacramente so that if ye mengle transubstanciation therewyth all the matter canne be broughte to no conclusion on hys parte but contrarywyse the heritykes should wynne the whole victorye They alledge furthermore that he speaketh sumetime verye honourablye and reuerentelye of the sacramente in thys same boke But if ye loke it all thorowoute he neuer speaketh so honourablye or so reuerentelye of it that he is anye thyng agaynste thys sentenâ—e whiche we do here holde Hys boke is a disputation agaynst suche persons as denye that Christe had a true bodye and do saye that hys bodye in the tyme of hys ascention was all togyther chaunged into a diuine nature Firste he bringeth in for his purpose the prophecy of the aunciente Patriarke Iacob out of the .xlix. Chapter of Genesis to the ende that he might therby make him selfe awaye to bringe his argumentes oute of the sacramentes And his wordes ben these But for the better and more plainer declaration of the matter I the translatour haue thought necessarie to admonish the good christian reader to vnderstand to note yâ— the purpose of Theodoritus is to proue that the body of Christ as it is nowe in heauen raignynge in the glorye of hys father is hys verye true and naturall bodye and the same bodye whyche he hadde whan he was conuersaunte here on earth in hys manhoode and that the same bodye remaynethe euen styll and euer shall do in the same his verye true nature of manhoode that it than hadde and is not chaunged into the nature and substaunce of hys godheade For euen at those dayes some heritiques did beginne to deuise and to write of Christe that after hys resurrection and ascention hys manhoode was now chaunged into his godhead and was no longer a natural bodye so that he was not now both god man sayde they but God onelye for as muche as by rysynge frome deathe to lyfe and by ascending into heauen he hadde ouercomed al corruptebilitie and hadde cast of all earthlinesse of hys natural body and of his manhoode And the wordes are written in Theodoritus in maner and forme of a dialoge betwene a good Christian maÌ„ beyng of right opinioÌ„s in matters of religioÌ„ whoÌ„ we shal here at thys tyme cal by the name of Orthodoxus as the auctoure doeth and a Compaigâ—ion of hys beynge as it were an Heritique or miscreaunte whome wee shall here for thys presente call by the name of Aduersaries to the trueth and thus do they talke togyther Theodoritus as hereafter foloweth he washed hys stole in wyne and hys garmente in the bloude of the grape Ortho. Doest thou know that God called bread his own body Ad. Yea I know it very wel Ortho. Dost thou know also that in an other place againe he called his body wheat corne Aduer Yea I knowe that too euen verye well For I haue heard that he sayde The houre is come that the sonne of man muste be glorified And except the wheate corne being caste downe into the earth do there dye it remayneth it self alone but if it dye it bringeth forth muche frute Orthod Trulye in the very geuing and deliuerynge of the mysteries he called the breade hys body and the cup he called hys bloud Aduer In dede so did he name it Orthod But euen a body after nature too that is to saye hys owne bodye his bloude might it haue bene so called Aduer It is a playne matter to graunte Orthod Yea and trulye our sauiour hym selfe chaunged the names and gaue to hys bodye the name of the sygne and to the sygne the name of hys bodye And in the same maner whan he hadde called him selfe a vyne he called the verye sygne by the name of hys bloude Aduersa In dede that worde hath thou spoken verye truly And I woulde fayne learne the cause too whye he so chaunged the names Ortho. That is an open marke to knowe vnto all suche as are entred to be partakers of oure holy sacramentes For his wyll was that suche as wer partakers of the heauenly mysteriesâ— should not haue respect to the nature of the thynges whiche thei see but that by the chaungyng of the names thei should beleue the alteracion whiche is made through grace For the same Christe whiche called his naturall bodye a wheate corne and breade also named hymself a vyne the selfe same Christ honoured the visible â—ignes with the name of his bodye aâ—d bloude not chaungyng the nature of the thynges but geuyng grace vnto the nature of them Aduers In dede the mysâ—icall thynges wer mystically spoken And now hath it been of thee clerely expouned and opened that is not knowen to all folkes Orthodoâ— Forasmuche therfore as he openly protesteth the Lordes bodye to be called of the Patriarche Iacob in the olde testamente both a stoole and a garmente and we are now entred into a talke of the heauenly mysteries Tell me plainly and truely whereof thynkest thou that same most holy meate to be a signe and a figure whether of the verai godhead of Christe our Lorde or els rather of his body and bloud Aduer Truly of these same verai

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