Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	truth_n	worship_n	worship_v	19,034	5	9.4594	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73348	[The principal points which are at this daye in controuersie, concerning the holly supper and of the masse.]	Viret, Pierre, 1511-1571.; Shoute, J.	1579 (1579)	STC 24782; ESTC S125565	86,955	173

no more then they can of their fayth onely God excepted which knoweth the heartes Wherefore either they put them selues in daunger to bee idolaters according to their owne very doctrine worshipping the bread and the wyne in steade of the body and of the blood of Iesus Christe or els they must needes worship them with condition the which can not bee voyde of doubt From whence it followeth that it can not bee in fayth but onely in opinion and by consequence it is sinne seeing that whatsoeuer is not of fayth and without the same can not please God but is sinne Chapter viii Of the diuision of the signes of the Supper and of the Sursum corda of the Masse and of the signification of the same and whereunto it serueth at this present ANd on the other side seing that the Lord hath ordeined 2. signes in this sacrameÌ„t the one may not be separated from the other but that his ordinance is there violated and ouerthrowen contrary to his intent and his expressed commandement Now so it is that the wine appointed to be that signe of the bloud is separated from the bread which is appointed to be the signe of the body not onely when the bread is reserued in their pixtes boxes all alone without the wine but also in their supper which they administer beside their masse to them whome they call the Lay people From whence it foloweth that this bread is not at all the sacrament of the supper for so much as it is not applied to his true vse according to the intent and expresse commandement of Iesus Christ but cleane contrary And if it be not a sacrament of the supper it can not be an other sacrament For Iesus Christ hath not instituted any other to that which he hath appointed the bread for a signe but only this And if it be not at all a sacrament how may it be the body of Iesus Christ Iesus Christ him selfe God and man yea in so many places at one instant as there be boxes pixtes cupbordes and caskets in the which this bread is reserued and kept as a relique Therefore I would gladly that the transsubstantiators and Romaine doctors should well consider in all their worshippings that they doe to this bread bee it in their masses or in their pixtes cupbordes and boxes or in their processions to what purpose a litle before they do lift it vp in their masse to cause it to be worshipped they say and sing Lift vp your heartes which is as much to say Sursum corda For it is an exhortation to the Christian people taken of the true ancient Churche whereby the ministers did admonishe them which should coÌ„municate at the supper not to stay them selues and rest vpon the visible signes of the same but that they should lifte vp their heartes and their mindes on high to heauenly and diuine things represented by them and to the Lorde which only can communicate those things and will bee serued and worshipped in spirit and truth as he him selfe witnesseth and not in visible and corruptible things nor in things base and earthly For if the time be come that he will not be any more worshipped either in Ierusalem or in the mountaine no more will hee be worshipped betweene the handes of the Romaine priestes nor in their masses and boxes cupbordes pixtes and caskets For that cause after that this exhortation Sursum corda was giuen to all the assistantes they answered Habemus ad dominum which is to saye we haue them vp to the Lorde to witte the heartes the which they were exhorted to lift vp on high Note For the same was spoken in a tongue vnderstoode of al. But to what purpose serueth it now to sing in the masse Sursum corda before the poore people and the ignorant which knowe not what men saye vnto theÌ„ neither do they vnderstand at al the exhortation which is giuen vnto them for so much as it is deliuered in Latin and not in their owne language And although that it were deliuered vnto them in their owne language saying Lift vp your heartes on high it coulde not serue them but onely to make them lift them vp to the handes of the priestes which holde and lift vp their hostie and their cuppe euen as hye as their pixtes boxes wherin they holde their holy hostie inclosed no hygher at all For seeing that they doe teache them there to seeke God Iesus Christe our Lorde they neede not to lift their heartes more high to worshyppe him in spirit and trueth but rather that they doe abase them to the earth where they shewe them their visible god whereupon they thinke and rest Wherefore they may very wel boaste theÌ„ selues that they haue a god which they see and hee seeth not them But as for vs we knowe no God created nor visible but onely hee which hath created all things and is not him selfe created and which is eternall and inuisible the which doeth very well see vs albeit that we see not him at all for so much as his diuine nature can not bee seene And albeit that hee made him selfe visible in his Sonne Iesus Christe in whome hee hath declared him selfe yet for all that Iesus Christ would withdrawe his bodily presence from this visible worlde to the ende that wee shoulde not seeke him any more in this base territorie nor in corruptible things but that wee shoulde seeke him in the heauens where hee is at the right hande of the Father to worshippe him there in spirit and trueth For hee will not bee worshipped with any other worshippe then that wherewith hee hath taught vs that God must bee worshipped seeing that hee is the cause for the which hee is worshipped for otherwyse it should not be lawfull to worship him seeing that that honour apperteineth to none but to God onely Chapter ix Of the auncientie of transsubstantiation and of the worshipping and keeping of the holy Romaine hostie and of the feast and procession which is dedicated vnto it LEt them not then finde it straunge if we doe not beleeue theÌ„ at all when they say vnto vs Lo here is Christ yea there is Christ behold he is in the wildernesse or in the closets For Iesus Christ doth not giue vs testimonie of such a presence of him in his Churche neither of any such comming of his from heauen but in deede giueth vnto vs one cleane contrary No more may they also alleage vnto vs in this behalf the authoritie of the auncient Church nor of the ancient doctours nor the auncientie of their religion touching such worshipping reseruation and keeping of the bread of their holy hostie For the auncient Church hath at the least continued vpon the point of a thousand and three score yeeres before that the doctrine of transsubstantiation was brought into it receiued and approued by the councel in

ful and perfect and by consequent that hee is not the true anoynted of the Lorde and that all that which is wrytten of his office of Sacrificer and of his sacrifice in all the Epistle to the Hebrewes and in all the rest of the Scriptures is false From whence it should also followe either that the Scriptures which wee doe call holy should not bee reuealed by the Spirit of God or els that the Spirite of God should not bee the Spirit of trueth as it is but the spirit of errour and of lyes and by consequent God shoulde not bee God but shoulde bee in steade of the Deuill which is a lyer and the father of lyes Behold the strauÌ„ge consequeÌ„ces on the which men may not thinke without great horrour which the masse draweth after it for it can not bee such an one as it is set foorth vnto vs in the Romayne Churche but that all these consequences must needes followe Nowe they can bee none other then great blasphemies against Iesus Christe and his sacrifice and all his benefites from whence it followeth necessarily that the masse may no more bee the propiciatorie sacrifice of the body and of the blood of Iesus Christe then it may be that Iesus Chiste shoulde not bee the true anoynted of the Lorde Note And if it were so that his sacrifice might bee reiterated yet for all that the same coulde not bee offered by any other then by him selfe onely But seeing that it is eternall and of vertue infinite it is no more needefull that it bee reiterated not onely by any other then by hym but also by him selfe Seeing then that not onely the Masse but also the very Supper may not bee the propiciatorie sacrifice of the body and of the blood of Iesus Christe it followeth then in deede that it can not bee the very selfe Sacrifice which was offered by Iesus Christe vpon the crosse From whence I dos agayne conclude that if it bee a Sacrifice it can not bee other then a Sacrifice commemoratiue of the Sacrifice offered by Iesus Christe And if it be but a Sacrifice commemoratiue of hym it is not then a Propiciatorie Sacrifice but Eucharistique to wytte of prayse and thankes Note But yet before that it maye bee such a Sacrifice it must fyrst bee that it bee the true Supper of the Lorde which thing it is not all neyther maye bee beeyng such as it is at this present but is cleane contrary as men may iudge as well by that which I haue already heretofore spoken as by that which I will yet speake hereafter by that meane it shal be no pleasant sacrifice to God either in one sorte or in an other Chapter xvii Of the marchandise of Masses and of the sacrifices of the same and of the abuses that therein are ANd by the same men may iudge what iniurie the Romaine priestes doe to the Catholiques of the Romaine Church in selling to theÌ„ their masses for sacrifices not only commemoratiues and Eucharistiques but also propiciatories being notwithstanding either the one or the other And thereby men may knowe what marchantes they are what is their marchandises in that behalfe And albeit that it were so that they were sacrifices in both those sortes yet the markets and faires which they make of theÌ„ should be a very villaine traffique For do they not sell them for prices agreed vpon as they do all their other sacramentes and ceremonies eueÌ„ against their owne councels and canons and their owne very decrees And do they not call the marchandizes of holy things Simonie O how many priestes haue they which haue neither cure nor benefice nor charge of soule which were made priestes onely to saye masses and which doe liue of the marchandizes which they daily make thereof And howe many bee there among them which doe liue from the day to his dayes labour as the prouerbe is which haue their teeth very sharpe that day that they finde no marchaÌ„ts to buye their marchandizes If I should speake of these marchauntes that which one of their bookes called Stella clericorum doth they would thinke them selues marueilously outraged by me And therefore I will cause it to be spoken vnto them by the doctour which was the authour of that booke And to the ende that they doe not thinke that I doe alleadge him falsely I will cause him first to speake in his owne proper language and then I will expounde both the woordes and the sense Behold now his wordes The priest which doth celebrate masse for money seemeth to say with Iudas What wil you giue me and I will deliuer him vnto you Therefore it is wrong to sell his lord Thinke thou that the first seruant which saide did hang him selfe Iudas did cast downe the money in the Temple The priestes which do bestowe the money that they haue of them for whom they do sing at the stewes and vpon their belly are worse Iudas solde Christ once repented him thereof And thou perchance hast solde him oftentimes and doest not repent therof Take heede lest despairing thou do hang thy selfe The wordes in Latin are these Sacerdos qui pro nummis celebrat videtur dicere cum Iuda Quid vultis mihi dare ego vobis eum tradam Ergo nefas est vendere Dominum suum Cogita quod primus seruus venditor seipsum suspendit Iudas enim nummos misit in Templum Peiores sunt sacerdotes qui denarios pro quibus cantant mittunt in lupanar in ventrem suum Iudas semel Christum vendidit de hoc penituit Et tu forte multoties veÌ„didisti non penites Caue ne desperans te ipsum suspendas Behold how this good doctour speaketh And if the litle marchantes which are in great trauaile to gaine their poore liuing by these marchandizes may not be excused in this point howe much more are the great and fatte marchants which sell them in grosse and make greater and more riche traffique of them Seeing then that it is so they may not finde the matter straunge if Iesus Christe doe agayne take the whippe in hande to driue such marchauntes out of his Temple and out of his Churche and that hee ouerthrowe their seates and their tables by the preaching of his Gospell For if comparison should be made betweene them and those which Iesus Christe did driue out of the Temple of Ierusalem the difference woulde bee founde so great that those which Iesus Christe him selfe in his owne person did driue foorth shoulde be iustified by those here as Samaria did iustifie Sodome and Ierusalem Samaria according to the testimonie of Ezechiel For the marchauntes which were by Iesus Christe driuen out of the Temple of Ierusalem had sufficient aucthoritie by the lawe of God for that which they did Note For they did not at all sell any false marchaundizes nor diuine and holy things but onely those

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