Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	aaron_n	blood_n	rod_n	19	3	9.1716	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09505	Thre godly and notable sermons, of the moost honorable and blessed sacrament of the aulter. Preached in the Hospitall of S. Antony in London, by Wyllya[m] Peryn preest, bachelar of diuinite, [and] now set forth for the auaunceme[n]t of goddes honor: the truthe of his worde, and edification of good christen people	Peryn, William.	1546 (1546)	STC 19786; ESTC S119176	101,649	236

receyued as wel as though the substauÌ„ce of breade or wyne were there IdeÌ„ Thomas in .4.5 6 7. articulis Yea also the consecrate hoost maye be broken it maye be burnte it maye be moulded as the verye breade maye And yet is not there the substaunce of bread nether is the fraccion the mouldnes nother the burnynge executed or done in the body of Christe for that is impassyble can suffer no suche passyons But it is onely the properties of breade that is broken moulded or burnt These myraculus secretes secreat myracles be as I haue sayd depreheÌ„ded only by fayth not onlye bycause they surmounte and excede the altitude and compasse of mannes wytte and reason as the other visible myracles do But also they are directlye contrarye vnto our sensible experiens Wherfore they brynge no small doubte vnto vs and specially vnto all suche that leaneth more vnto theyr naturall experiens then they do vnto the infallible verite of goddes word which affirmeth nothynge to be impossible with God Namely Luce. 1. wheÌ„ they presume to be curious serchers of the archane secret workes of goddes singuler power with the blynde lanterne and lyght of naturall reason and calleth impotent and blynde nature to couÌ„sel in the peculiar workes of God appropriated onely to hys diuine power and excedyngly passynge the prospecte and power both of nature and mannes naturall wyttes For what can only nature shewe or barren reason of man see or vnderstande in that thynge that is out of the lymyttes and order of all nature surmountynge incomperably all wytte and reason of man Saue onely of a doubte to collecte an errour and out af an errour to fall into an heresye blasphemous For the presumpcion of the carnall maÌ„ that preaseth and contendeth by naturall reason to compryse the inuestigable and incomprehensible wysedome of god in hys myraculus workes he wrappyth and intricateth hym selfe in more error then other For the more that he by reason ransacketh and sercheth for reason in those thinges that passeth reason the lesse reason he fyndeth into the further doubte he falleth and asketh with the murmeryng Caphernaites Howe Vnto the whych question for as muche as nature can make no answere reason can not perceiue neither vnderstaÌ„de suche as are voyde of fayth as our Iewyshe and grosse sacramentaries haue well declared them selfe of late answereth and concludeth openly suche thynges to be impossible therfore vnworthy to be beleued But yf that such slender faythed christians wold in such inscrutable questioÌ„s leue fleshly iugemeÌ„t vnto the carnall Caphernaites for the fleshe Ioh. 6. here in as Christ sayth auaileth nothynge and wolde counsel wyth the spirite of God whyche gyueth the lyuely and playne vnderstandynge of all verytie wythout doubte they shulde be induced thorow out fayth into the clere and syncere verite of these myraculous workes in thys moost sacrate sacrameÌ„t that according to the holy scriptures the whych in mooste manyfest playne sentence approueth not onely the verite of the reall presence of the bodye and bloode of Christe in the sacrameÌ„t of the aulter as it shal be largely declared in the next sermon but also wyth a great number of myracles the monumentes of the power of God declareth and setteth forth moste sufficiently vnto a dilygent and a faythfull reader the possibilite of all suche wonderfull myracles that the Churche catholyke beleueth and teacheth to be wrought in this holy sacrament as I shall breuelye make manyfest declaration in thys sermon And fyrste as concernynge the transubstanciation Cipriande cena domini Panis iste queÌ„ dnÌ„s discipulis porrigebat noÌ„ effigie sed natura mutatus oiÌ„potentia vervi factus est raro wherein the myghtye worde of God doth of breade make the very substaunce of the bodye of Christe as euery true christian is wholy persuaded and beleueth For al suche beleueth it to be lytell dyfficultie vnto almyghtye God vnto whome ther is nothyng impossible to create to brynge to nought to make to destroye to continue to mayntayne to alter to chaunge howe and when and what he lyst Wherfore they beleue that it is not onely possible but very facile and easye vnto God omnipotent of bread to make hys very bodye ã€ˆâ—Šã€‰ of wyne to make hys very blood The whych thynge maye apere very apertlye by the workes of nature who by her natyue power altereth breade by masticatioÌ„s decoction Saynt Ambrose also in the 5. boke of his exameron the .23 chapiter and digestions into bloode and consequently into fleshe muche more able is almyghtye God which gaue thys power vnto nature by the infinite myghte of hys power of breade to make hys very bodye and that wythout intermeane alterations The wonderfull chauÌ„ge of the Phenix of whome when she is deade there succedeth another in thys maner Afterter that she hath made her neest of Gen. xix Myrre Franke insense wyth o-Ex iiii ther swete spices she therin dy-Exo vii eth and of the moystnes of her fleshe there commeth a worme that whych in coÌ„tinuaÌ„ce groweth vnto the nature of a very Phenyx as mastication and digestion the whych nature muste nedes haue ear she can alter conuert one substaunce into an other And like as nature doth with her powers chaunge the substaunce of bread and wyne vnto blood and fleshe wyth muche more facilitie dothe God by the power of hys myghtye worde of bread by traÌ„substanciation maketh hys uery naturall fleshe of wyne hys uery and natural blood Thys is made very credyble yf we remember wyth what facilitie God almyghtye altered and chauÌ„ged the fleshe of Lothis wyfe into the nature of salte there of fleshe made a salte stone Yf we also consyder how wonderfully the rodde of Aaron was chaunged into a very serpent and agayne that serpente into the naturall rod. Howe meruelously the waters of Egypte were turned into very blood the water in Cana of Galile turned into very wyne And thoughe al thynges be of equall facilite vnto God yet the thinges in them selfe consydered one is of more facilitie then thother Bycause that ther is more or lesse dystans betwyxte theyr natures therfore requyre they the more or lesse alteration Wherfore sythe that we beleue that God did chauÌ„ge fleshe into salte and woode into a serpence we shall a great deale the rather beleue that he can of breade make hys fleshe for there is lesse distance betwene the nature of breade and fleshe then betwene the natures of fleshe and salte or of fleshe and woode For nature can not alter fleshe into salte or woode into fleshe wythout almoste innumerable meane alterations yet with very fewe she altereth breade into the nature of fleshe Wherfore then shuld it not seme credible and possible that the myghtye worde of God maketh by transubstanciation of breade hys body of wyne hys verye bloode sythe he worketh so wonderfully in nature by many meane alterations and hathe

wrought more vnlykely thynges wythout all meane alterations aboue al natural course as in the admirable chaÌ„ge of Lothis wit into salte of the rod of Moyses into a Serpente the water of Egypte into bloode the water in Cana into wyne Excepte that we wyll shewe our selues to haue lesse fayth then the deuyll expresseth vnto Christ in deserte when he offred hym stones to make therof bread For he there beleued Math. 4. that Christe beyng the soÌ„ne of god was able to make of stones breade whych is muche more vnlykely then of breade to make fleshe Furthermore the catholyke faythe teacheth and beleueth Tho. AqÌ„ in suÌ„ma q. 76. arti 3. Totus xpÌ„s est sub parte qua libet specie vl vini vel panis Augustinê° iÌ„ sermone Singuli accipimus dnÌ„m xpÌ„m et in singulis portionibus roâ—us est noÌ„ per singulas minuitur sed inâ—egrum se prebet singulis that in thys hooly sacrament is not onely the reall bodye of our sauiour christ but also there are al the dystyncte members and naturall lymmes as perfectly in euerye parte or portion of the hoost seuerally as in the whoole altogether And thys bodye is really there where euer any consecrate hoost is or portion therof And therfore all the coÌ„municantes or receauers therof receyue but one thynge and euery maÌ„ receaueth as muche as the whole multytude And agayn as much is receaued in the leste sensible portion as is receaued in iÌ„numerable hoostes no lesse for Christ is whoole in the whole in euerye portion therof This may we somewhat perceaue by the naturall example of the soule which is in the hoole body and yet is neuer the lesse in all and in euerye parte of the bodye For the soule is as well in the lytle fyngar as in the harte or in the whole bodye and there no more nether any lesse theÌ„ in the whole bodye and no more in the whole bodye then in the leste parte of the bodye for the soule is al whole in the whole body and all whole in euery parte But perhappes he that wyl be more curius theÌ„ faythfull wyll saye That the soule is a spirituall thynge but the body of Chrst is materiall Yet let the same remember that the body of Christ is now glorified A glasse or myrror broken resembleth representeth as many faces when it is loked in as it hath peces for in euery pece we may se our face and whyle it is whole we se but one face therfore also is it now a spiritual body hath lefte the material coÌ„dycions for it is deputyd and clarefyed from al materiall grossnes and is in moche more noble estate and dignite then is anye other passyble bodye for as moche theÌ„ as the soule may be whole in the body and whole and altogether in euery parte of the body by goddes worke and institucion Why shulde it seme vnto vs impossible that the glorefyed body of Christ god man by goddes synguler handy worke shulde be in the whole and in euerye parte of the hoste there also wher euer there is any consecrate hoost or sensible portion thereof And that really after a supernaturall and ineffable maner of beynge the whiche maner of beynge is appropriate and peculiar vnto the moost precyous body onely geueÌ„ vnto that bodye by specyal prerogatiue and to none other bodye eyther passible eyther impassyble neyther vnto angel neyther spirite as vnto the bodye of God man and moste excellent creature and moost worthyest And althoughe that we can not brynge forth the lyke myracle in the scriptures for the confyrmacyon of the same yet we shall brynge some as farre excydiÌ„ge aboue nature as this is And fyrst let vs coÌ„sider howe incessauntly swyftly and vniformely the SoÌ„ne and Moone hath their mocioÌ„ by nature wythout ceassynge whych is the vegetation and in maner the lyfe of all thynges and there ceassyng semeth the dyssolution corruption of al thinges Iosua 10. Yet at one worde of Iosua as goddes pleasure was the Sonne and the Moone stode styll ceasynge theyr naturall mocions yet the inferior creatures were preserued froÌ„ dissolutioÌ„ or vnnaturall alteration More ouer howe moÌ„struous vnto nature was it that in the tyme of kynge Ezechie 4. reg 20. 2. par 32. Esa 38. the Sonne shulde go backe agaynst her naturall and perpetuall course .x. degrees And howe myraculous was it that at the noone tyde Math. 28. Mat. 15. Luce. 22. when Christ was vpon the crosse the Moone shulde agaynste the vniformitie of her motion come sodeinly out from the East into the southe so settynge her selfe dyrectly betwene the earthe and the Sonne cause an vnnaturall an vniuersall eclyps of the Sonne Dionisius in epistola ad policarpum as saynt Denyse sayeth For he beynge in Egypte dyd see when the Moone wyth wonderous celerite arose from the East and entered betwene the Sonne and the earth causynge the great Eclyps whych continued syxe houres The monstruous wonders and myraculous workes of God shewed in these incorrupt bodyes aboue that is to say the Sonne and Moone are as impossible and as incredible vnto nature as is the myraculous beynge of Christes bodye in the sacrament Wherfore yf we beleue the one let vs then beleue the other for he that wrought the one hathe also wrought the other Moreouer immediatly after that the wordes of coÌ„secration are duely spoken by the preest ouer the breade then that whyche was breade before is nowe the very body of Christe whych taketh his myraculous beynge in that glorious sacrament not leuynge heaueÌ„ and yet is really and verely in the sacrament Nowe we muste not grossely ymagyne that he shulde descende from heauen passyng corpulentlye or bodely through the cloudes and so to enter conuey hym selfe vnder the lykenes of breade or into the sacrameÌ„t and so to be there Thomas Aqâ—i is in suÌ„ma q. 75. arti 7. Hec coÌ„uersio fit virtute infinita cuius est subito operari But we muste vnderstande beleue with the catholyke church that in one instaunt and time vnperceaueable he is present ineffablye in that glorious sacrament wythout bodelye motion out of heauen and yet styll remayninge in heauen is also verely and really in the sacrament As we maye be taughte by the spedye motion of the Sonne whyche in tyme imperceptible spredeth her beames from the East vnto the Weste ouerthwarte al the earthe Euen so spedelye is the naturall bodye of Christe in the holye sacramente and is not letted by the great dystance betwene heauen and earthe For the playne demonstracion of the possibilitie of thys verite we can aske no stronger or more euidente example then the myraculous workes that Christe shewed euen in that verye same bodye of hys Fyrste in an instaunt and tyme imperceptable that precious diuine bodye toke perfecte forme shape and lyfe in the virgineal wombe And yet wyth more myracle

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