Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	cup_n	drink_v	show_v	4,559	5	5.6281	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12490	A confutation of a certen booke, called a defence of the true, and Catholike doctrine of the sacrame[n]t, &c. sette fourth of late in the name of Thomas Archebysshoppe of Canterburye. By Rycharde Smyth, Docter of diuinite, and some tyme reader of the same in Oxforde	Smith, Richard, 1500-1563.	1550 (1550)	STC 22819; ESTC S105000	121,196	338

speaking hymselfe when he sayed vnto his apostles after his resurrection Luc. 22. These are the wordes which I spake vnto yow when I was with yow For he ment that he was not then with them as he was afore his resurrection when he was mortal apte to suffre peynes neadyng meate and drinke and subiect vnto such other passions of man and so he was not wyth them when he spake this vnto then But this your reason is anusweared fully Noweye alleadge wordes these of Christ Many hereafter shal come and say The â—ysshop Fo. 16. et 24 Matth. â—4 The confutation loke here is Christ or looke there is Christ but beleue them not O lord what blyndnes is this Christ prophised of false prophetes which then should either come before the destruction of HierusaleÌ„ such as were ben Cosban Theodas Iudas of Galilee of whom Iosephus Eusebius and S. Act. 5. Luke in the actes do make mention and say that they are christ or els whych is nerer to the letter christ spake then of false prophetes and false Christes that should come with Antichrist The confutation and say by hym and other such here is christ or there is Christ vtterly denying our sauiour to be the very messias Matth. 26. or redeamer of the world In what blyndnes were ye then my lord to alleage this texte against the real presence Note this reader of christes natural dody in the blessed sacrament But that this ys the ryght sense of that letter yt is euideÌ„t both by the wordes whych go afore it making mention of Antichristes coÌ„myng and also of the ende of the world and lyke wyse by these wordes that folowe there Then yf any maÌ„ say vnto yow Loo here is christ or there beleue hym not for false christes and Matth. 24. false prophetes shal ryse vp and wourke gteat myracles and wounders in so much yea the elected yf it may be done shal be brought in to errour And anon after he maketh playne mention ef christes commyng agayne at domes day See ye not then nowe my lord your oune errour yn wresting this place against the sacrament which christ spake only of such false prophetes false christes that shold Note come yn the tyme of Antichrist and set vp an other sauiour of the world yn his sted Do we say here is vpon this anlter or there vpon that an other christ then our sauiour Who beleueth sayeth my lord here is christ or there because any false prophete or false christ affirmeth hym to be there Say we not that he is in the sacrament Ioan. 6. because he hymselfe promysed vnto his apostles to geue them his flesh which he wold geue for the lyfe of the world and performyng that his Mahtth 2â— promes sayed to them take and eate this is my body and finally because the holy conciles the ancient doctours and the catholike church hath so taught vs Moreouer haue ye not my lord alleaged here that texte for yow which is directely opeÌ„ly aginst your owne selfe For say ye not here Episcopus iste suo iugulatur gladio is Christ in this parte of England by his true fayth and religion and there he is Is it not then great merueile that any learned and wyse man doth folow your doctrine whych seeth this your wreasting of the scrioture for the furtherance of your wicked doctrine But of this place I have spoken sufficieÌ„tly Nowe ye alleage saint Paul or your purpose which thus writeth As often as ye shal eate of this bread 1. Cor. 11. The bysshop fo 16. pa. 2. and drinke of this cup shewe ye fourth the lordes death vntil he come Vnto these wordes ye adde and say Tyl he come saithe s paul signifiyng The Confutation that he is not there corporally No syr he ment only that Christ was not present then visibly in his owne forme but that he wold come agayne at domes daye after such sorte as it is already declared at large For as these christes wordes Lucae 22. these are the wordes which I spake vnto yow when I was wyth yow do not proue that he was not theÌ„ wyth them bodily but only that he was not then wyth them mortal and apte to suffre peynes as he was wyth them before his death resurrection and as this saying of Christ The spirite Ioan. 7. was not yet geuen because Iesus was not yet glorified doth not proue that the holy goost was not geuen before that tyme vnto his apostles and certen other meÌ„ but only that he was not then geuen visibly and yn Ã visibly signe as he was afterward geuen in fyrye tongues euen so when Paul act 2. sayeth vntil he come he ment not absolutely that christ was not then bodily present in the sacrament but that he was not there visibly and yn his propre forme of fleash and bloud for after such sorte he should come agayne at domes daye therfore scripture speaking Marei 13. Lucae 12. Ioan. 16. of this christes retourning in to this world at domes daye sayeth that he shal be seane commyng in his gloyrie and maieste Your similitude my lord serueth not your pourpose for it only taketh place emong men which come not ne can come any other wyse then visiblye and yn their owne forme of whom we can not say wel do ye this vntil they come yf they be present then which we may truely say of christ that is euer present with vs bodily and inuisiby in the sacrament and absent visibly Christ vsed Ã lyke maner of speaking when Lucae 24. ge sayed vnto his apostles tarrye ye in Hierusalem vntil ye be yndued with strength from aboue for he ment that they were not then indued with strength from heaueÌ„ in Ã visible signe for their confirmation althoughe inuisibly they had receaued the strength Marke of the holy goost by grace why may we not then say my lord that S. Paul sayng vntil he come ment of his visible comming agayne at domes daye and not that he ment that Christ was not then present inuisibly in the holy sacrament of the aulter Werfore this argument is fully anusweared Nowe ye write after this maner The papistes say that euel and vngodly The bysshop fo 17. lib. 2. pa. 1. The confutation men do receaue in this sacrament the very body and bloud of Christ c. Al catholike learned men say euen so in dede and that not wythout S. Pauls authoritate and of many of the most best and oldest doctours of the church as it shal anon by gods grace appeare plainly No we ye say thus against the sacrifice of the holy masse They say that they offre The ã€ˆâ€¦ã€‰ â–ª Christ euery day for remission of synne c. But the apostles and euangelistes do say that christ hymselfe in his oune parson made Ã sacrifice for our synnes vpon the crosse by whose woundes al our

of christes mystical body the church paul sayeth We be al one body that eate of one 1. cor 10. bread S. Cyprian whom ye alleage is fully against yow as it appeareth before in this booke althoughe he saye that christes bloud is shewed by the wyne meanynge that wyne must neaades be put yn to the chalice at masse to be consecrated and not water only as some priestes then vsed to do for Lib. 2. epi. 3 by the wyne put yn to the chalice christes bloud which ranne out of his side perced with Ã speare at the tyme of his Alexander primus epi. prima death is represented and shewed and therfore he sayeth euen yn that same epistle that oure sacrifice must aunsweare and be lyke to christes passion yn the tyme of the which both bloud and water ranne out of his side This is nothinge against the presence of christes bloud in the sacrament nor it proueth not that wyne remayneth stil after the consecration but only that wyne must be put yn to the chalice to be consecrated with water This only cyprian went about to proue at that tyme and there Wherfore this place of Cyprian maketh nothinge for your purpose as much doth that Which ye bringe for yo we out of the same doctour which sayeth that chryst gaue bread De vnctioÌ„e â—â—â—smatis The bysshop fo 63. wyne to his apostles because he gaue them his bodie and bloud vnder the formes of bread and wyne and not yn the formes of fleshe and bloud for after suche sorte and forme he gaue his body to be wounded with the handes of souldiours Also he calleth the formes of bread and wyne figures of christes bodie and bloud because they signified and represented them not absent but presently hidde vnder them ynuisiblye Agayne Cyprian sayeth yn that sermon Chryst gaue vnto priestes Ã cuppe of his bloud ful of abound ance of an infinite fulnes both to be reserued and also to be geueÌ„ which ye my lord wynke at Fynally he maketh there playne mention of the consecratynge of both oyle and creame vpon mandy thursday for the anoyntynge of kynges priestes when they Oyle and creame are made of children yn theyr coÌ„firmatioÌ„ and sayeth that thruoghe the benefite of that anoyntinge wisdome and vnderstandyng are geuen to vs of Esaiae 11. god lyke wyse the gyft of counsel of strength kunnyng pyte and fear are powred by goddes inspiration in to Marks reader vs. And also that we beinge anoynted with this oile do fyght with il spirites and can not be infected with vncleane sauours Why do ye not my lord obserue these lessons Wil ye take that only that Ã litle seameth to make for your purpose refuse al the rest which maketh playnly and fully against your domges and doctryne Why also do ye labour so much in allegynge the authours which sayed that bread and wyne remayned stil yn the sacrameÌ„t because there was bread wyne before the consecration and because they seame yet to be there stil when none of al those doctours saye as ye do that there is only bread and wyne and not christes bodye and bloud but the cleane contrarie to it S. Chrysostom who ye alleage vpon the psalme ment In Psal 22 that christ would shewe vnto vs bread and wyne that is to saye his bodie and bloud yn to which bread and wyne was turned and which appeared stil bread and wyne and that for Ã similitude of his bodie and bloud yn their owne propre formes offered vpon the crosse for by the celebration of the holy sacrament as Gelasius sayeth there is an image and Ã similitude made of christes bodie crucified of his bloud shead furth of that bodye for oure redemption S. Hieroms wordes do make Hierom iâ— Matth. 2â— nothinge for your doctryne when he sayeth that chryst toke bread that conforteth mans heart that he myght represent therby his very bodye and bloud For first he sayeth not as ye do that he gaue only bread nor yet bread vnto his apostles and that he gaue theÌ„ not his very bodie and bloud but that he toke bread to be coÌ„secrated turned it in to his bodie that by the distributinge and receauinge of it he might represent his body and bloud yn that they were putte to death and crucyfied for vs which thing he bade his apostles and by them al other priestes to do whem he sayed Do ye this Luc. 22. 1. Cor. 11. for remembrance of me Agayne saynt Hierom vsed this word Representare to represent for to geue preseÌ„tly and out of hand as dyuers authours Râ—presentare Hieroni Mattheâ— 26 do vse it For Cicero sayed But also I wold gladly offre my body to suffre death si representari morte mea libertas ciuitatis potest id est dari nuÌ„c statiÌ„ Philippica 2 yf by my death the liberte of the citee might be euen nowe by and by geuen Also columella sayeth Itaque non aegre Libr 11. consequetur si semper se representauerit id est se presentem ostenderit inquit Budeus neque discesserit Cyprianus Representare quid sit Cypriano in orationeÌ„ dominicam sayeth We do desire the kyndom of god to be represented vnto us that is to say to be geuen vnto vs presently Agayne there he hath thus Christ also hymselfe brethren may be vnderstanded the kyndom of god whom we dailie desire to come whose commynge we desire sone to be represented to vs that is to say openly and presently to be shewed vnto vs. By these authorites it is manifest good reader that hierom is against my lord very much yn this place S. Ambrose maketh not for your purpose Lib. de iâ—â— qui mysteri is initiaÌ„tur cap. vlt. when he sayeth that christes body and bloud are signified after the coÌ„secratioÌ„ for as he sayeth not that they are onlie signified and not present there fo 63. as ye defende euen so he mente that by the outward formes of bread and wyne chrystes bodie and bloud were signified to bo hidde secretly vnder them and that the death of hym in his bodie and bloud offeringe vpon August ser 28 in LucaÌ„ the crosse was signified by the administration of the sacrament Also yt is true that he sayeth that we do receaue Lib 4. ca. 4. De sacrameÌ„tis the sacrament for Ã similitude of christes flesh and bloud but he doth Lib 4. ca. 4 De sacrameÌ„tis declare his meanynge with these wordes Wyne and water are put in to the chalice but bloud is made by the consecration of the heauenly word But thow doest perauenture say I see not the kinde or forme of bloud but Ã similitude is there for as thowe hast receaued in baptisme Ã similitude of death euen so thowe drinkest also Ã similitude of precious bloud that there should be noo abhorringe or Ã lothinge of bloud appeariÌ„ge

which christe hymselfe offered ones by his death to clense vs from synne The syxt and last lesson is that the hoost or sacrifice which priestes do offre dailie can not be coÌ„sumed and therfore it is not bread and wyne for they are sone consumed but christes body bloud which are not consumed in eatinge and drinkiÌ„ge of them but they stil euer remayne whol and safe Nowe Ã maÌ„ may see euidently that my lordes doctrine is against saint Chrysostoms beliefe and teachinge and that he rayleth vpon hym and his doctrine in this his last booke For first my lord sayeth that priestes haue inuented of them selfes Ã newe sacrifice vnto the great blasphemie yniurye of christ But ancient docters saye that christ hymselfe offered the same sacrifice that priestes offre at masse both at his last soupper and vpon the crosse also and commaunded priestes to offre yt in remembraunce of his death as these autoritees do shewe manyfestly S. Ireneus aboue M. ccc lxxiiij wrote thus Christ toke bread and gaue thankes sayinge lib. 4. ca. 32. Christ did institute the sacrifice of the masse This is my body And toke the chalice of wyne and confessed it to be his bloud and he taught Ã newe sacrifice of the newe testament which the church receauinge of the apostles offereth vnto god in al the whole world This holy martyr which was verye nyght christes tyme sayeth that christ taughte his apostles at his mandy by say in he these wordes This is my bodie This is my bloud Ã newe sacrifice of the newe testameÌ„t that the apostles taught it vnto the church which offereth the same yn the whole world and my lord sayeth that christ offered not his body and bloud in sacrifice at his last soupper nor taught his apostles to offre them in sacrifice nor finally that priestes offre any sactifice more then the laite doth but they haue iuuented Ã newe sacrifice distincted froÌ„ christes iuiurious and blasphemous vnto it What is this yf it be not playne blyndnes and ignoraunce Is this my lord your doctryne to be approued of the auncyent docters sainges S. Cyprian agreeth wyth this saynge Luc. 22. Epist lib. 2. epist 3. If our lord iusus christ and god hymselfe be the highe priest of god the father and he hymselfe did first offre Ã sacrifice vnto god the father and hath commaunded that same to be done in remembraunce of hym that priest is verily christes vicar which doth folowe that thynge that christ hath done And then he offereth in the church Ã¡ true and Ã ful sacrifice vnto god yf he begynne to offre as he may perceaue that christ offered And in the begynnynge of that epistle he sayeth that christ is the authour and teacher of this sacrifice of the masse and bade priestes Homi. 24. in 1. Cor. 10. offre it vnto god as he hymselfe had done afore at his mandy Chrysostom Homi. 2. in 2. time 1. sayeth also thus But christ hath prepared Ã muche more wounderful and Ã magnificent sacrifice both wheÌ„ he chaunged the sacrifice it selfe and also when he did commaunde hym selfe to be offered in the steade of brute beastes which were offered in the Homi. 2. in 2 Tim. 1. old lawe Agayne he writeth thus that holy oblation whether peter offer it or Note this wel paule or els Ã priest what soeuer his deseruinge be is the same sacrifice which christ hymselfe gaue vnto his disciples and which also priestes do nowe make This the priestes sacrifice hath in it nothinge lesse than that of christes makinge Why so because men do not make holy this the priestes sacrifice but christ that had made that his owne sacrifice holy afore For as the wordes which christ spake are the same that the priestes do nowe also pronounce euen so is the sacrifice also the same Then he concludeth sayinge Wherfore this sacrifice is christes body and that also He that thinketh that this bodye hath any thynge lesse than that knweth not that it is christ which is nowe also present and worketh Eusebius which was about M cc yeres passed Eusebius lib 1. ca. 10. Demonst euangelicae holdeth also against my lordes doctryne saiynge Wherfore after al thiges christ wrought Ã certen merueylous host and an excellent sacrifice he offered it vnto his father for al our saluation and did ordayne that we should offre Ã remembraunce of that same thinge to god hymselfe for Ã sacrifice Ambrose sayeth I o lord remeÌ„bringe thy passion do come vnto thy Primae precatione praeparaÌ„te ad missam aulter althoughe I be Ã synner that I may offre to the that sacrifice which thow diddest ordeyne and commaunde to be offered for our saluation in remembraunce De eccles hierarch of the. S. Dionyse paules disciple writeth thus Wherfore he both reuerently and also accordynge to the office of Ã bysshop after holy prayses of goddes workes excuseth hymselfe that he offereth Ã sacrifice of saluatioÌ„ which is excelleÌ„ter than he is hymselfe criynge out vnto hym Thow diddest bydde o lord Do ye this for Ã remembraunce of me Ignatius Luc. 22. 1. Cor. 11. Epist 8. S. Ihons scholer sayeth It is not leful to offre nother make sacrifice nor to celebrate masses without the byshops autorite or consent Fynallie for I passe ouer many other doctours autorites li. 10. ed. 20 de ciuitate dei Austen hath thus speakinge of christes blouddy sacrifice made vpon the crosse A sacrament of the which thinge he wold that the dailie sacrifice of the church should be seiynge he is the head of his bodie the church and she also is the body of that head as wel she by hym as he by her vsed to be offered in sacrifice Nowe can my lord iustely saye that priestes haue inuented Christ is offered in sacrifice of them selfes Ã newe sacrifice against christes sacrifice and that his doctrine is approued of al the auncient The masse is Ã¡ sacrifice propitiatorye for synne doctours Moreouer let vs see whether this sacrifice of the masse which we haue now proued to be iÌ„stituted of christ be Ã sacrifice for remission of synne or not Of which matter thus writeth Hom. 69. ad pop Antiochenum in cap. 1. ad phil Chrysostom These thinges were not vnaduysedly rasshely or without cause ynacted or decreed of the apostles that the dead should be remembred in the dreadful misteries For thei do knowe that much good profite coÌ„meth vnto theÌ„ therof For whem the people Hebr. 5. shal staÌ„d holdyngvp their handes with the priestes the dreadful sacrifice is set furth how shal we not obteine gods fauour prainge for theÌ„ Agayne he sayeth We must traueile as much as may Homi. 41. in 1. Cor. 15 be that the dead may be helped not with weapinge but with prayer supplicatioÌ„s almesses sacrifices This thinge was not inueÌ„ted without Ã cause nor we do not in vaine remeÌ„bre the dead iÌ„ the

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