Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
opinion_n	body_n	bread_n	transubstantiation_n	642	5	10.9009	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03829	A diduction of the true and catholik meaning of our Sauiour his words this is my bodie, in the institution of his laste Supper through the ages of the Church from Christ to our owne daies. Whereunto is annexed a reply to M. William Reynolds in defence of M. Robert Bruce his arguments in this subiect: and displaying of M. Iohn Hammiltons ignorance and contradictions: with sundry absurdities following vpon the Romane interpretation of these words. Compiled by Alexander Hume Maister of the high schoole of Edinburgh.	Hume, Alexander, schoolmaster.	1602 (1602)	STC 13945; ESTC S118169	49,590	134

nature I am persuaded that these men will not saye that the substance of the water is also changed in Baptisme into the bloode of Christ how-be-it the reason be as good to saye this as that Bee these examples I woulde haue the circumspect reader warned that when he readeth in any of the fathers that the nature of the breade is changed in the Sacrament hee take it not for substance alwayes I will giue the an example or two of the moste peremptorie places that these men hath and which maye begâ—â—le a wise and circumspect reader Harding against Iewell alleadges out of Câ—prian these wordes Panis iste quem dominus discipulis porrigebat non effigiâ— sed natura mutatus omnipotentia verbi factus est caro This breade which the Lord gaue to his disciples changed not in shawe but in nature be the omnipotencie of the worde was made breade Where firste note that hee calleth it breade which hee gaue his disciples which thing as this day were heresie in Rome Secondly that hee saith not the substance of the bread is changed but the nature of it which being created to feede the bodye of man to temporall life is now changed be the omnipotencie of the worde that is Christ to feede the soule to eternall life Thirdelye where hee saieth the breade was made flesh it proues not a chaÌ„ging of the one substance into the other For Iohn saith of the sonne of God that the worde was made flesh which not-withstanding was not turned into flesh Lastly the hyperbole of the omnipotencie of the worde sundrie of the fathers vseth of the water in Baptisine which abideth water still and is not changed into the blood of Christ. Beda saith Panis et vini creatura in sacramentum â—arnis et sanguinis Christi ineff abili spiritus sanctificatione transfâ—rtur The creature of breade and wine be the vnspeakable sanctification of the spirite is translated to the Sacrament of Christes bodie and bloode Where you see as hyperbolicall wordes not to change the breade and wine into the bodie and blood of Christ but into the Sacrament of his bodie and blood Maister William Rainold againste Maister Robert Bruce alleadgeth two places out of Ambrose which being weighed in these confiderations will proue no transubstantiation Ambrose comparing the efficacie of Christes wordes with the words of Elias at laste concludeth if his wordes were of such force that they caused fire to come downe from heauen shall not Christes speach be of sufficient force to alter the nature of the elements First the Latine worde which hee interpreteth nature is species elementorum The shapes of the elements which it is certaine to the sense remaineth vnchanged and so the wordes beareth a manifest hyperbole It is true that Ambrose in that place vseth sundry high amplifications not to persuade the breade to be transubstantiated into the essentiall bodie of Iesus Christ but from the authoritye and power of the consecratoure to settle into the heartes of men a dreadefull account of the consecration That this is his drift it is plaine in the same place Where he saith ante benedictionem rerborum coelestium alia species nominatur post consecrationem corpus Christi significatur Before the celestiall blessing an other forme is named after consecration Christs body is signifyed saith hee not in deede transubstantiated For that which doth signifie his bodie can not be the same thing which it signifieth In the other place Ambrose teacheth that the consecration is made bee the wordes of Christe the selfe same whereby all things were created and after a long induction concludeth it was not the body but breade before secration but after when Christs words came there to then was it the bodie of Christ. and addeth thou seest then how many wayes the speach of Christe is able to change all thinges This long induction of Christes power as I haue saide is to noe other ende but bee the powerful consecration of the elements to settle a resolute persuasion in our heartes of Christs presence which is the vnseene subiect of our faith That Ambrose knewe not transubstantiation of the elementes it is plaine in that same cap also Where he saith Si tantavis in sermone domini fuit vt inciperentesse quae non â—rant quanto magis operatorius est vt sinâ— quae erant et in aliud commutentur If there was such power in the worde of the Lorde to make thinges beginne to bee that they were not howe much more powerfull is it to make thinges byde that which they were before and to be changed into an other Where note that he saith the bread and wine abideth the thinge which they were that is breade and wine which these men denieth And a little after warde hee saith similitudinem pretiosi sanguinis bibis Thou drinkest the lâ—kenesse of that precious bloode In the cap. following also hee calleth it figura corporis et sanguinis A figure of the bodie and bloode of our Sauiour Iesus Christe If Ambrose had thought the elementes of breade and wine to be the essentiall and reall body of Christ hee woulde neuer haue called them similitudes and figures thereof If these men woulde buckle that opinion on Ambrose or anye other father let them produce him in his monstruous coloures of accidents without their naturall subiects and subiectes without their naturall accidents and substance changed into substaÌ„ce For we are surely persuaded that transubstantiation was neuer beleeued before these strange theoremes were vniuersallie receaued And if they cannot find these theoremes which muste haue rung in all the pulpits and schooles if that doctrine had beene receaued before the counsell of Rome which condemned Berengarius let them pardon vs to thinke that that doctrine was not till theÌ„ knowne in the own complexion To conclude this matter of the fathers it is no wonder that these men presumâ—â—g on the ignorance of their readers draw the amplifications of the fathers to their bent seeing they blush not to take Calvin and Maister Robert Bruce whome all men knoweth to dissent from them at such stottes Maister Rainolds quoteth out of Caluines institutiâ—ns foure or fiue places which if hee had written a thousand yeares before would make a greater shew for their transubstantiation then anye thinge that father Robert Bellarmine hath founde among all the fathers and more pregnant then these places which I haue answered of Cyprian and Ambrose The firste is in the mysterie of the Supper saieth Caluin Christ that is Christs bodie and blood be the signes of bread and wine is truly deliuered vnto vs. And al-be-it it may seeme incredible that in such distance of places he shoulde passe downe to vs Yet let vs remember howe farre his power exceedeth our sense and that our minde cannot comprehend let our faith conceaue Againe in his holy supper hee willeth me vnder the symboles of breade and wine to take eate and drinke his bodie and

grace in shamelesse lyes But heere I would beseech the diligent reader to iudge betweene vs and them indifferentlie Bellarmine the great Rabbi of the seminarie at Rome and the goâ—â—ah of that vncircumcised congregation gathereth what euer hee couldâ— find with his owne trauels or the trauels of the whole seminary which bee report serued him what euer had anye shew for his purpose Hee hath gathered together aboue a hundreth and nine places of all which I dare promise the diligent reader that hee hath not two which speaketh the thing which hee woulde haue In them all hee hath neither founde transubstantiation of the elements nor accidents without subiects nor subiects without accidentes nor the bodie of Christ rent with teeth nor that the accidentes are the outward signes in the sacrament nor that â—he bodie of Christ is at one time both in heauen and all other places where the sacrament is ministred nor any other of these new theoremes of the Romaine faith without a glose and that sometimes impertinent sometimes obscurer then the text sometimes repugnant to the text and alwayes peruerting the true sense of the author I hope that no man will count these allegationes equiualent except they proue all the theoremes and appendices of transubstantiation as cleerelye as wee haue done Notwithstanding whate uer they or we can doe in this kinde is no proofe of the truthe but a witnes of the consent of tymes Nowe in this place followeth next to be considered howe this monstrouse opinion of transubstantiation began to insinuate it self into the heartes of men in the ages following for from this time forth it beganne dailye to grow and to gather strength In the mysterie of the sacrament there is such a secrete sacred coniunction of Christs blessed flesh with the seales as we can not well vnderstaÌ„d nor is lawful for vs curiously to enquire but reuerentlye to beleeue that his bodie is the bread which came downe from heauen and giueth life vnto the worlde On Christs parte by the secret and vnseene efficacie of his diuinitie hee conuaieth him selfe into our soules to feede them vnto eternall life On our parts there is an action iointly of the soule and bodie the one receauing the elementes with the mouth of the bodie the other receauing the body and bloode of Christe bee the moâ—th of fâ—ith In this action the whole powers of the soule and body are occupied at one instant applying all the comforts of the senses to the soule The mouth tasting sweetnes presents sweetnes to the soule the stomach receauing refreshment mindeth the soule of refreshment The vitales receauing strength comfort life offers to the soule the strength comfort life that floweth from the bread of which who-so-euer eateth shall neuer hunger nor thirst againe To printe this analogie into our heartes and to lift our senses from the sensuall consideration of these present obiects to the spirituall contemplation of his absente flesh it pleased the wisdome of our Sauiour to name the figures of breade and wine his bodie and blood broken and shed for the faithfull partakers of these mysteries And that he doth not changing the substance as these men woulde haue vs weene but turning the vse of bodilie meate to present to our deepe speculation the meate that feedeth the soule to eternall life This besides the places alredie cited Theodoret about foure hundreth yeares after Christ teacheth as resolutelie as euer did either Zuinglius or Caluin his wordes ar these faithfullie translated because they are ouer long to set downe in his owne language Our Sauiour changed the names to the bodie giuing the name of the signe and to the signe giuing the name of the bodie His purpose is mantfest for he would haue them who did participate his diuine mysterie to haue no eye to the thing which they sawe but bee changing the names to appreheÌ„d the change made be grace For calling his naturall bodie bread meate and calling him self a vine hee honoured the signes with the names of his bodie and blood not changing their natures but adding grace to nature This example of our Sauiour all true preachers in all ages who laboured to instruct the heartes of men in these mysteries followed when they sawe the mindes baselye contented with the externall action manie tymes they amplifyed the presence of Christe with hyperbolicall argumentes of his diuine power to lift the heart from the elements to the thing presented be the elements For as mariners betweene two dangers in the seas beareth of that which they moste feare towardes that which they leaste suspect euen so these teachers drew the people froÌ„ the elements subiect to the sense towards a bodely presence contrarie to sense neuer surmizing that men woulde bee so credulouse as to take such hyperbolical amplificationes for simple suthes The deuill who hath alwaies beene reddie of good to take occasions of ill watered this weede with all helpes Firste hee bred in the heartes of men such a colde regarde of these holye mysteries that few resorted to them as it appeareth be the grieuous complaintes of the fathers of that age and lawes made be sundrie emperours to mende that fault Be this meanes he so incensed the harts of them who had the haÌ„dling of them yâ— no man thoght his eloqueÌ„ce sufâ—icieÌ„t to amplify the preseÌ„ce of Christ in the sacrament with high speeches to imprint a reverent estimatioÌ„ of these sacred mysteries in the dull heartes of the people This continued well nye three hundreth yeares without suspition of ill With the opinion of a corporall presence the deuil drew in be little and little that the verie bodie of Christ offered to the father in the masse was a sacrifice propitiatorie for the quick dead and the people as wee are all borne to superstition and idolatrie imbraced that more gredelie then any truth The Clargie spying the masses to become good marchandise and hopeing for greate cheates to the kitcâ—in bee that market put to their shoulders lifted the sacrifice aboue the sacrament So this weede grewe dailie as weedes commonly growes fastest till few could find the truth that onely such as diligently sifted the Scripturs and fathers of former times It was long before men grew so brasen faced as to denye the figure in the words of the institution The first that wee reade to haue commed so farre was Damascene about the yeare eight hundreth After him followed Pas casius and Theophylact wel nye a hundreth yeares These men broke the yce to them that followed but pearsed not into the depth of this diuinitie Transubstantiation of the elements accidents without subiects and subiects without accideÌ„tâ— the monstruous brude of the Romane Church were not yet clecked She had not yet sit vpon that egge neither was these men yet so well resolued as vpon all occasions to sing one song They disseÌ„ted in many things from them that followed and in sundry thinges from themselues At

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