Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	bone_n	flesh_n	7,585	5	7.4908	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05202	The pedegrewe of heretiques Wherein is truely and plainely set out, the first roote of heretiques begon in the Church, since the time and passage of the Gospell, together with an example of the ofspring of the same. Perused and alowed according to the order appoynted in the Queenes Maiesties iniunctions.	Barthlet, John.	1566 (1566)	STC 1534; ESTC S101557	103,046	188

made of God vvich turneth into vineger engendreth vvormes and mouldeth is burned feedeth men and mice receyueth poyson c. Retourne we now to Aquinas who at the last addeth his iudgement which is the straunger bicause the angelicall doctor teacheth it It is that they engender not in the sacrament after any of the afore sayde sortes but looke vvhat could be engendred of the foresayde substaunces before consecration the same sayth he aftervvard is by miracle engendred of quantitate dimensiua panis vini that is of the firste disposition of the matter of bread and wyne Marcus Antonius sayth that the accidents brede the same Postremo si omnes excutias panis partes proprietates omnes nihil proprietatis decessisse comperies sed manere in accidentibus Appellatur panis manet effigies quae erat manet pondus color durat gustus est idem qui fuerat denique corruÌ„puntur Last of all if thou wilt search in euery part of the breade all the properties therof thou shalt finde that all properties therof are abiding in the accidents It is called bread the shape which before it hadde remayneth it holdeth waight it kepeth color and yeldeth the olde tast finally it rotteth c. And the same Marcus Antonius I should say M. Gardener in his boke is of the same opinion also in these wordes And shortly to ansvvere this author it is not sayde in the doctrine of transubstantiation that there remayneth nothing for in the visible forme of bread remayneth the proper obiecte of euery sense truely that is sene vvith the bodily eye is truely sene that is felt is truly felt that is sauored is truely sauored those things corrupt putrifie nourish consume after the truth of the former nature The diuersitie of the opinions of Smith Gardener being both of one age and sworn brethren in this field against the reuerend father Cranmer ariseth of this that D. Gardener leaneth toward S. Thomas and D. Smith to Biell a sententiarie and are thus by reason of their diuers teachers diuers Estians THis poore worde Est is diuers wayes canuassed shaken and taken among theÌ„ for Marcus Antonius taketh it substaÌ„tiuely for Is after the simple maner of the worde it selfe Sexta consideratioÌ„ est leuis nam catholici simplicitatem sermonis sequuntur vt sit omnino quod Christus esse dicit qui quum de vna substantia pronuÌ„ciat illam esse corpus suum verbis Christi inhaerentes illam catholici vnam esse profitentur quam Christus declarat videlicet corporis sui c. The sixt coÌ„sideration is of no waight For the Cathoilques followe the playnenesse of the wordes taking wholly it to be the same that Christ hath sayde it is Who sith he hath spoken the wordes of one onelye substaunce and that it is his body they professe it is one substaunce and the same that Christe spake of to wÃ©ete his bodye In this saying of Marcus Antonius thou mayest sÃ©e is onely taken for it selfe as it soundeth But D. Gardener that Proteus sayth that is is taken for made Which speach breade is the bodye of Christ is as much to say as is made the body of Christ c. Vncertaine demonstratours NO lesse contrary are those Popistes and repugnante in the demonstration that this word Hoc meaneth for Antonius saith thus Hoc est corpus substantiam significare corporis nec de pane cui nihil erat simile quicquid intelligi c. This saying this is my body doth signifie the substance of the body neyther is it al vnderstanded of the breade with the which the body hath no resemblance And so likewise M. Gardener sayth When Christ sayde this is my body there is no necessitie that the demonstration this should be referred to the outvvard visible matter but may be referred to the inuisible substance And the like he hath in another place But M. Gardener in the Diuels sophistrie hath forgotten this doctrine and the wise mans counsel Mendacem memorem esse oportuit It behoueth a lyer to haue good remembraunce for there he sayth Christ spake plainely this is my body making demonstration of the breade vvhen he sayde this is my body But as M. Gardener is against himselfe so is M. D. Smith against him in the same point Metamorphistes THe common opinion of the elder Popistes is that the body of Christ in the sacrament is made of bread with the which M. D. Gardener in many places agrÃ©eth saying the Catholique Church acknovvledging Christ to be verye God and verye man hath from the beginning vpon these textes of scripture confessed trulie Christes intent and effectuall miraculous vvorke to make the bread his body and the vvyne his bloude c. And againe he sayth those many hostes after consecration be not many bodyes of Christ but of many breads one body of Christ Also for he gaue that he had consecrated and gaue that he had made of bread Furthermore shevveth me that of bread is the body of Christ And that of breade is made the body of Christ But M. Gardener that sÃ©eketh to contrary the truth contrarieth himself agreing with both alike thus And Christ maketh not himselfe of the matter of the bread nor maketh himself so oft of bread a nevv body c. Againe in vvhich misterie it vvas neuer taught as this author vvillingly misreporteth that Christs most precious body is made of the matter of bread but in that order exhibited and made present vnto vs. And in this latter opinion he is become a Thomist secretly graunting that which openly and playnely they would not So playing wily beguily he beguileth himselfe Iudaistes SAinct Thomas saith that euil persons and the reprobate eate the verie body and drinke y e very bloud of Christ in the sacrament Non modo iusti sed peccatores Christi corpus sacramentaliter suscipere valent So that Iudas thereby receyued the body and bloud of Christ So likewise D. Gardener S. Thomas scholer as his maister taught so sayeth For the learned man vvill ansvvere that an euill man by force of Gods ordinaunce in the substance of the sacrament receyued in deede Christes verie bodye there present vvhole Christ God and man But hearing Hilarie Augustine and other fathers pleading hard matter of nullitie against this mariage better aduised doth in another place remember himselfe on this wise But as vve receyue him in the sacrament of his flesh and bloude if vve receyue him vvorthylie so dvvelleth he in vs naturally c. Wherin it is plaine he meaneth that the vnworthy receiuer receyueth him not But D. Smith solde to sinne reclaimeth not himselfe running forward out of the way leapeth ouer hedge and ditch neuer staying to consider the wayes that he hath trode sayth that the vnrepentant sinner hath Christes body yea and spirite in him Mice feeders IF the doctrine of the Cannonistes shoulde

be true the Mice in our dayes might be happy and specially the Church Mice For some of them waying that euill men receyue Christ in the Sacramente fleshe bloude and bones and that by the consecration he is to the substance of bread c. so tied that he may not who would not else dwell with Beliall nor abide with sinners astarte but muste be touched of them and remaine with them do conclude that a Mouse Ratte c. may eate the flesh and drinke the bloud of Christ in the sacrament being holyer and purer than the wicked are F. Perin is of this opinion in his boke and asketh with the Canonistes what inconuenience can come thereof And S. Thomas is also on that part Here D. Gardener yet awakened by the last iobbe that Augustine gaue staÌ„deth for the truth saying that no creature can eate the body and bloud of Christ but onely man While Tariers DOctor Smith sayth that Christ flieth vp into Heauen so sone as the bread is chavved in the mouth or chaunged in stomack But D. Gardener forsaketh here the Popistes in the plaine fielde both D. Smith his sworne brother saying there vvas neuer man of learning that I haue read termed the matter so that Christ goeth into the stomake of the man that receyueth and no further For that vvhich is vvritten coÌ„tra Stercoranistas is nothing to this teaching nor the speache of any glose if there be any such vvere herein to be regarded And in diuers other places of the same worke against M. Cranmer appeareth which thou shalt finde gentle reader in M. Cranmers boke Fol. 60.64.65 Deuotion satisfactours SAint Th. sayth that the Masse is a satisfactorie Sacrifice by the deuotion of the priest and offerer fit satisfactoria illis pro quibus offertur vel etiam offerentibus secundum quaÌ„titatem suae deuotionis And before that Sed in satisfactione magis attenditur affectus offerentis quam quantitas oblationis That is the sacrament is satisfactorie for those for whome it is offered or also for the offerer according to the quantitie of the offerers deuotion For in satisfaction regard is rather had to the affection of the offerer than to the quantity of the oblation D. Gardener sayth agaynst it M. Cranmer burdening the Popists with the same Which maner of doctrine I neuer read and I thinke my selfe it ought to be improued if any such there be to make the deuotion of the Priest a satisfaction Satisfactories Reall DOctor Smith sayth the sacrifice of the Masse is the sacrifice that appeaseth Gods wrath and is our satisfaction and reconciliation Priestes do offer for our saluation to gette heauen and to auoyd hell What is to offer Christs body and bloud at Masse to purchas thereby euerlasting life if it be not the Masse to be a sacrifice to pacifie Gods vvrath for sinne and to obtayne his mercy This also M. Gardener confuteth on this wise The onely immolation of Christ in himselfe on the Altare of the Crosse is the very satisfactorie sacrifice for reconciliation of mankinde to the fauour of God And I haue not read the daylie sacrifice of Christes moste precious bodie to be called a Sacrifice satisfactorie But this speach hath bene vsed in dede that the priest should sing satisfactorie vvhich they vnderstode in the satisfaction of the Priestes duetie c. Reiterators DOctor Gardener sayth that Christes Sacrifice by him done on the Crosse is reiterated And then vve must beleue the very presence of Christs body bloud on Gods bords and that Priests do their sacrifice and be therefore called and named sacrificers Agayne The Catholique doctrine teacheth the dayly Sacrifice to be the same in the essence that vvas offred on the Crosse once But this variable man is agaynste him selfe for the truth in another place thus This is agreed and by the Scripture plainely taughte that the oblation and Sacrifice of our Sauiour Christ vvas and is a perfecte vvorke once consummate in perfection vvithout necessitie of reiteration as it vvas neuer taught to be reiterated but a meere blaspheming to presuppose Propitiators THese arise of D. Gardener who agrÃ©eth with S. Thomas That the Sacrament is a Propitiatorie Sacrifice thus The acte of the Priest done according to Gods commaundement must needes be Propitiatorie and prouoke Gods fauour ought to be trusted on c. The confuter whereof is the same D. Gardener in these wordes For vndoubtedly Christ is our satisfaction vvholly and fully vvho hath payed our vvhole debt to God the father for the appeasing of his iust vvrath Venialistes ARe they that teach that this sacrament doth purge veniall sinnes onlie as Barth Brix the glosser of the DecrÃ©es sayth And Pope Pascasius in the same Chapter the which Iodd Fan. and Archydiacon therevpon sayth Venialia tantuÌ„ venial sinnes alone And Cardinalis Alexandrinus sayth also so with D. Gardener Mortalistes BE those that say it taketh away mortal sinnes also Of which sect S. Thomas is Et sic hoc sacramentum habet virtutem remittendi quaecuÌ„que peccata c. And so this Sacramente hath force and strenght to make strayght and blotte out all kinde of sinnes Breadworshippers DOctor Smith sayth that the figure of the bread and wine is to be worshipped D. Gardener sayth Adore it vvorship it there is not to be sayd of the figure so likewise Marcus Antonius Iacobites THe Heresie of the Iacobites dyd spring aboute the time of the raygne of Heracletus the Emperour And as Nicephorus writeth neere vpon the yeare of our Lord Gods incarnation .625 of one Iacob a Syrian borne an obscure person and of no fame who for the same his vnlenesse was called Zanzalus This man comprised a secte out of the former heresies which is as it were the sinke of all the filthynesse of the former ages And hauing made a medley of the errors of Arrius and Apolinaris doctrine as touching the humanitie and natures of Iesus Christ our blessed Sauior did also in outwarde ceremonies and adiaphorois expresse the same For alwayes the behauiour of any sect is to be fashioned outwardly according to the inwarde doctrine for else were the fashion monstrous and not naturall Therfore vsed they alwayes by their Church rites to preach the same effect of Christes humanitie and natures And the lyuelyer to expresse that Christ receyned not our nature a perfect soule and perfect body of Abrahams seede they vsed in the time of the administration of the holy communion the mysteries of the same very flesh and very bloud of Iesus Christ not to deliuer common breade leauened to the Communicants least they should seme with y e catholique church by the vse of the common breade leauened to confesse that Christ receyued and they in those mysteries deliuered a common body of our common nature leauened as sayth Nicephorus Iidem ipsi re diuina faciendo azymo non

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