Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	church_n	doctrine_n	2,019	5	6.0761	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13142	A summe or a briefe collection of holy signes, sacrifices, and sacraments instituted of God euen since the beginning of the world, and of the true originall of the sacrifice of the Masse; Sum or a brief collection of holy signes, sacrifices and sacraments.	Ling, Nicholas, fl. 1563.; Brett, John, Sir, attributed name.; Devonshire, William Cavendish, Earl of, 1590-1628, attributed name.	1609 (1609)	STC 23434; ESTC S113014	129,473	362

his humanitie as he went vp Neuerthelesse his power diuinity are distributed vnto vs spread ouer all the earth in all places specially in the holy sacraments which he hath left vnto vs for gages outward triall of our faith for a remembrance of the death and passion of our Sauiour Iesus Christ How to receiue rightly the Sacrament of the Lords Supper FOr as much as by the opinion of transubstantiation and consubstantiation in the sacrament the one holden by the followers of the church of Rome the other by those which followe the opinion of Luther the truth of the manhood of the sonne of God contrary to the truth of the worde of God the best ancient writers is apparantly and plainly denied though in words tongue they both do seeme to coÌ„fesse it yet must it needs follow vpoÌ„ both these opinions that the truth of his humanitie is cleane taken away and a new imagined humaine body in steede of a true naturall body giuen vnto him euen such a body as is inuisible which cannot be felt nor touched which holdeth and occupieth no certaine place but is in all places at once infinite incomprehensible and not distinguished nor differing in naturall qualities from the diuinitie all which is contrary to the instruction and plaine truth of holy scripture by which all christiaÌ„ men are taught to beleeue that all true properties and qualities of an humane reall and naturall body are vnchangeable remaining and being in the person of our Sauiour Christ of whose reall naturall humane body holy scripture thus affirmeth that by the power of his diuinitie dwelling in the same bodily it is ascended and seated in the heauens at the right hand of God of whom it is thus affirmed by liuely voice from heauen in the first of the Acts Acts. 1. This Iesus which is taken vp from you into heauen shall so come as you haue seene him go into heauen In the which place the Apostle Saint Peter affirmeth in the 3. of the Acts he must haue continuall permannece and abiding and be contained according to the proper and true nature of his humane flesh vntill his comming againe to iudgment saying And he shall send Iesus Christ which before was preached vnto you whom the heauens must containe vntill the time that all things be restored which God had spoken by the mouth of all his holy Prophets since the world begaÌ„ So that in his humane reall naturall flesh he is not nor shall not be on earth naturally or supernaturally vntill his said comming to iudgment which doctrine notwithstanding it is assured and most true according to the instruction of holy scripture that his diuinity is vnseparable from his humanitie and his humanitie from his diuinitie his diuinity extending it selfe to all places both in heauen and earth being euerlasting infinite incomprehensible comprehending and contayning all things by his diuine power maiesty and his humanity being conteyned seated and resting locally in the heauens the fulnes of the God-head dwelleth in the same not being so conteyned of it but that it filleth the same and all other places also The incomprehensiblenesse of which vnseparable coniunction of the diuinity and humanity of our Sauiour Being perfect God and perfect man of a reasonable soule and humane flesh subsisting no earthly similitude may fitlier serue to expresse then the most shining and glorious body of the Sun the body wherof God hath locally set in the firmament to giue light vnto the world and to cherish comfort and nourish all things therein with his heate for as the light heate remaine by the diuine ordinance of God vnseparably ioyned to the body of the Sun which by the true power of God is placed and fixed in the firmament and yet with his light and heate filleth all the world so remaineth the diuinity of the Sonne of God vnseparably ioyned to to the humanitie locally placed and seated in the heauens by which coniunctioÌ„ he is not letted from spreading extending and filling all other places also who in his diuine essence power and great maiesty filleth and worketh all in all things according to the true and plaine doctrine of holy scripture yet the humaÌ„ity according to the proper vnchaÌ„geable nature of the same remaineth vndoubtedly seated and being but in one place at once being circumscriptible locall dwelling in heauen from whence he shall come in most triumphant and glorious maner to iudge both the quicke the dead retaining keeping still the essentiall properties of his true reall naturall body hloding and occupying but one place at once his diuinitie ouerspreading and enlarging it selfe to all places according to the excellent power maiesty and essentiall properties of the same Which sweete and comfortable doctrine and vndoubted article of our faith the doctrine and opinion of transubstantiation and consubstantiation do flatly and plainly impugne and ouerthrow as before hath beene shewed by which doctrine also of transubstantiation the truth of the blessed Sacrament is in plaine truth denied what colours pretences shiftes or shewes so euer be made to the contrary for how can there bee a sacrament of Christs precious body and bloud when as by the doctrine of the church of Rome the elements of bread and wine which by the power of the word of God are made a holy sacrament are taken away changed into the reall naturall flesh and bloud of Christ and after which change nothing but the very substance of Christ remaineth and hee is really carnally corporally present which if it be so true as they would haue it as they with fire sword would force euery one to beleeue then must Christs reall naturall carnall body be a sacrament of his body and not the elements which by their doctrine haue no essence or being at all but by the power of the word are transubstantiated into the carnall body of Christ or else there remaineth no Sacrament at all which for shame I thinke they will not affirme for the vndoubted truth is that the substance it selfe of Christs body and the Sacrament of the substance which are the elementes beeing distinct seuerall things cannot so be changed or giue place the one to the other that one selfe same thing should be both seeing the true nature and property of a Sacrament is according to the doctrine of holy scripture to declare offer giue to all the faithfull and true beleeuers that receiue the same with a liuely faith another thing then that it selfe is both in shew and substance or else it should nor cannot be properly a Sacrament for a Sacrament as the diuines do terme it Is a visible signe What a Sacrament is substance and pledge of inuisible grace giuen to all theÌ„ that receiue the substance of the elements by which they are and shall be made partakers of the inuisible grace offered giueÌ„ to al theÌ„ that through the working of the holy Gghost haue a true faith to

couered when the Iewes in the house of Caiphas did mocke him in buffeting him Titelman one of the most subtel Massalians doth sophistically say by the amiae to be signified the diuinitie of Christ hid vnder the humanitie Some other also doe confes the amice to bee come in in place of the Ephod of the Iewes The zone the manipule the stole which be 3. kindes they figure the 3 cordes wherewith Christ was bound and led before the Priest before the Lieutenants of the Romains in â—ury Biel another fubtel Massalian doth interprete by zone the rods wherewith Christ was whipped by the stole layed a crosse to signifie the gibbet or gallowes that Christ carried vpon his shoulders The manipule also carried vpon the left arme to figure the bond of loue wherewith Christ was holden Another mummerie by the zone wherewith the aulbe is trussed to signifie the bond of the charitie of God The stole put vpon the ammas in the neck of the Massalian in forme of the crosse to figure the obedience of Iesus Christ vnto the death of the crosse The maniple caried vpon the left hand to figure eternall felicitie of Iesus Christ Another sophistrie by the ammas to figure faith by the stole the humilitie of obedience by the manipule the watch and hartie deuotion of the massing sacrificer Titelman doth surmise otherwise of the manipule on the left hand to be figured the force and battell of Christ against all powers visible and inuisible as a buckler against all temptation and the hemmes of the manipule to figure a finall perseuerance Hee doth sophist also by the left hand to be vnderstood the humaine infirmity of Christ the which bouÌ„d with the manipule doth figure Christ holden as it were ouercome by the diuinitie Brunus another Massalian doctour doth imagine by the manipule the care of the massing priest to chase away euil affections or otherwise to figure the â—ord wherewith Christ was bound by the Iewes by the Stole to bee figured the yoake of the Lord the which the Massalian ought to haue garnished with armes of righteousnesse on the left side and on the right The other painted ornameÌ„t first instituted by Numa the magiciaÌ„ they haue disguised it with the name of planet as a wauering vestiment otherwise called a cope of a chasuble which they do sophist to present the purple robe presented vnto Christ in the iudgement hall of Pilate to mocke him calling him king of the Iewes Another sophistry by such a garment to be figured the nature of Christ wher the Deitie was hid Philo the Iew platonicing doth interpret by this vestiment decked with diuers colours to be figured the starres and heauenly signes TheÌ„ the MassaliaÌ„ sacrificer thus rigged with his aulbe Ammas his zone manipule stars with his chasuble or cope of diuers colors must stretch out his armes to play two personages at once representing by his chasuble or cope whereof the part before is lesse then that behinde the first Church from Abel to Christ And by the part behinde more large and also enriched with the signe of the crosse to figure the Christian people This chasuble must accord with the Amice which was before vpon the head to signifie the coniunâ—tioÌ„ of Christ his church The aulbe also must be agreeable to the chasuble to signifie Christ to be applied vnto our infirmities Beside the vestimeÌ„ts aboue said Philo the Iewe doth ad the mitre to figure the riall diademe of the Massalians which ought to haue their heades annointed with cream or with holy oyle to signifie the princelines of the Priestes the which ornament of the mitre is nowe reserued for great Sacrificers onely Philo in lib. de profug It resteth to descend to the description of the partes of the Masse the originall wherof particularly we desire according to the truth First to the Masses called high celebrated on Sundayes The Massalian Sacrificers haue taken of the religion Pompilian to coniure a clensing water called Holy Water Apul. lib. 11. Of the golden Asse Proclas in lib. de sacrifi Gag Procl Platonicatu consecrated to sprinkle the assistaÌ„ts at the sacrifice The coniuration and enchaunting instituted by Numa was of sea or salt water for this cause saith he that the salt was participant of a fyrie nature or of fire very apt to purifie For this cause the ancient Romane Idolators did sprinkle with this salt water coÌ„iured as with Mercury water purging clensing the faults of the people Eius aquae aspersione peccata presertim periuria mendatiaque dilui credebant Blond lib. de Rom. triâ—m Ouid lib. â—ast 3. In the lawe of the discourse of the religion by Choul i. Holy water stockes of two sorts specially of periured liers To coÌ„serue this water hallowed coÌ„iured they had two sorts of holy water vessels The one great fixed made fast at the entrie of their Temples where they did worship their Images to the end to sprinkle with the same salted water those which did enter into the sayd Temples The other holy water veÌ„ssel was cariable to transport of the same water through their Temples or houses to the end to water theÌ„ for their clensings and purifyings Dijs superis sacra facturus corporis ablutione purgabatur cum vero inferis litandum erat sola aspertio sufficiebat Blon lib. 2. de Rom. trium Macro lib 3. Satu. cap. 1. In delii Apolonis templo praecipua erat aqua sacrificantum vsui accommoda quaÌ„ ad alios vsus hausisse magni crimiminis instar erat Alex. ab Alex. lib. 4. cap 17. Platina Si sinis vitula aspersus populum iudeoruÌ„ mundebat multo magis aquasale conspersa populuÌ„ sanctificat insidias diaboli auertit ca. aquam They which ought to celebrate the Masse if it were to the inferior Gods it was sufficient that the sacrificing Priest did sprinkle himselfe with the same purging water But if the sacrificer did celebrate Masse to the superior Gods he must bathe his whole body wash all his members It was also defended to apply this purging water to any other vse saue for clensinges and purgings Alexander the first of that name next successor of the Apostles of Iesus Christ and one of the first corrupters of the holy sacraments ordeined of God following the same institution of Pompilius continuing this Idolatry of coniuring and consecrating of holy water to chase away Diuels But the better to colour of this Pompilian witchcraft he inuented this comparison If it be so sayth Alexander that the ashes of a redde Cowe offered vppe in sacrifice mingled with water of the fountaine purified the people of the Iewes By much greater reason the water coniured with salt should purifie Christians and chase away Diuels Is not this a breaking and corrupting of the lawe of God de consecra distinct 1. Law of God corrupted to accord with the Romanes taught in the ancient doctrine and religion of Numa

grace to the beautifying of any the members redoundeth to the comfort benefitting and honesting of the least and lowest of the faithfull in the mysticall body of Christ For what grace or benefit can bee in the head whereof all the members receiue not comfort seing they are made partakers therof To coÌ„clude such is the comfort of the least and lowest of the faithfull in this mysticall body of Christ that no penne nor tongue in this life can serue to expresse it neither any heart able fully to conceiue it the full knowledge and feeling whereof is laid vp for the life to come forasmuch as no heaâ—t is strong nor large enough to conceiue or beare the ioy thereof in this mortall life Out of which mysticall body being the holie church of God the spouse and bodie of Christ flesh of his flesh and bone of his bones there is no saluation forgiuenes of sinne or soules health to bee found hoped or looked for and in this bodie whereof Christ is the head there is no condemnation to any the faithfull and true beleeuers how greeuous soeuer their sinnes seeme vnto them so that if Satan doe summon any of them to answere for their debts and sinnes in that the wife is no person to be sued but the husband euery of the faithfull may wel bid him enter his action against their husband Christ and he will make him a sufficient answere for being once knit by a true liuely faith vnto this head and body of Christ there shall no sinne so farre preuaile as to haue full dominion ouer them and be able euer to separate them from the loue fauour grace benefits and mercies of God which are in Christ Iesus both for that they haue communion partaking and fellowship of Christ himselfe and of all the benefits of his suffering and passion being made partakers also of all his vertues and graces and through him of all the good vertues and holinesse distributed or to bee distributed by him to all or any member that euer hath beene is or shal be of his said mysticall body the church so that the whole church doth still pray for them by Christs coÌ„mandement Forgiue vs our sinnes lead vs not into temptation deliuer vs from euill yea Christ himselfe being their head their redeemer their Sauiour their onely stay and cause of al this comfort doth pray for them and whatsoeuer is euill in them that hee taketh away and whatsoeuer is good in them that he taketh and distributeth amongst them and through his owne vertue and power purgeth and cleanseth them from all their vncleannes filthines both of body and soule being true meÌ„bers of his said mystical body as all and euery one is indeed and without all doubt hauing neuer so little of true saith which faith is not as a cause but as a certificate or instrument giuen them of God whereby the faithfull themselues may bee certaine of their good husband Christ and therefore when their conscience feeleth it selfe â—â—â—quieted for feare of Gods iudgemeÌ„t against sinne they may in no wise looke vpon the worthines and sufficiencie of their own faith because they neuer beleeâ—e so fully and sufficiently as they should and ought to beleeue but onely let them looke on Gods grace eternall mercy and peace in Christ so shal they be at quiet when they looke for their saluation altogether out of theÌ„selues in Gods mercy in Christ Iesus in whose lap if they rest their head then are they happie and shall find quietnes indeed The other part of the coÌ„munion which the members of Christs mysticall body haue and ought to haue one with another is touching the temporal blessings of this present life who being all laced and knit together by the bond of true charity they doe and are at all times readie to communicate for the mutuall helpe and comfort one of an other all such temporall blessings as God hath bestowed vpon them for the vse and necessitie of their life as to pray one for another to helpe comfort and counsell one another in all things needfull either for soule or body to minister to the necessities one of another in a franke liberall distribution of almes deedes according to such measure as God hath dealt to euery one a power and abilitie to helpe and releeue such as are in need misery or want either by pouertie sicknes imprisonment or banishment by which outward deeds of charitie their faith and loue to God is witnessed and declared as on the contrary by their couetousnes hardnesse of heart and vnmercifulnes to the poore they giue plaine witnesse and testimonie they neither loue nor beleeue in God what florish or boasting soeuer they make to the coÌ„trary according as Saint Iohn affirmeth in his first epistle and 3. chap. saying My little children let vs not loue in word neither in tongue onely but in deede and in truth whosoeuer hath this worlds goods seeth his brother haue need and shutteth vp his compassion from him how dwelleth the loue of God in him be loued let vs loue one another for loue coÌ„meth of God and euery one that loueth is borne of God and knoweth God hee that loueth not knoweth not God for God is loue In this appeareâ—h the loue of God towards vs because God sent his onely begotten son into the world that we might liue through him herein is loue not that we loued God but that he loued vs first and sent his sonne to be a reconciliation for our sinnes beloued if God so loued vs we ought also to loue one another no man hath seene God at any time if wee loue one another God dwelleth in vs and his loue is perfect in vs God is loue and hee that dwelleth in loue dwelleth in God and God in him we loue him because hee loued vâ— first if any man say he loue God and hate his brother he is a lier for how can hee that loueth not his brother whom hee hath seene loue God whom he hath not seene and this coÌ„mandement haue we of him he that loueth God should loue his brother also By this instruction of the Apostle in this epistle it appeareth that it is a false lying and vaine boasting of any man to say hee loueth and beleeueth in God truly when hee shuteth vp all his compassion from the helpe of mankind which beare the image of God in the person of our Sauiour Christ which was both God and man who presenteth himselfe to vs to bee beloued in them which beare the image of his maÌ„hood For no man can truly say he hartely loueth the father but hee must also loue the sonne and although the sonne be naughtie and vnthriftie yet for his fathers sake hee must helpe to better him and euen lament and bee sorry for the sonnes wickednes euen so much the rather seing God hath appointed and by his holy ordinance commaunded that whatsoeuer any true Christian man is or whatsoeuer hee hath hee should

man of the substance of his mother that in the fraile flesh of mankinde hee might take vpon himselfe and suffer all the punishment due vnto sinners that as manie as beleeued or should to the end of the world beleeue in him might not perish but haue euerlasting life For christ in the power of his diuine nature to which hee ioyned our flesh suffered the wrath curse punishment of God due for sinne which no mortall creature beeing only man was or could bee able to beare or ouercome for which cause the sonne of God made himselfe flesh to the end that according to gods infinit iustice the sinnes of the faithfull might be borne away and fully punished in his flesh wherein his infinite Iustice did most brightly shine apeare His infinite mercie herein appeareth that where the sinnes of the faithfull be fully punished through the sufferings of Iesus Christ for the satisfaction of Gods iustice it appeareth plainly vnto them that they are freely forgiuen pardoned because in them as in their owne persons their sinnes are not nor shall euer be punished nor any satisfaction made or to be made vnto GOD by themselues Christ hauing borne the wrath and full punishment of God due vnto them for sinne and quite freed discharged them so that neither their sinnes shall be laid to their charge nor any punishment nor purgation due for the same required at their haÌ„ds Which plainly setteth forth and declareth vnto all the faithfull Gods infinite and vnspeakeable mercie whereof this sacrameÌ„t communion of his precious bodie bloud is a plain declaration reseÌ„blance perfect seale of assurance vnto all the faithfull But the Church of Rome with her followers as by the Doctrine of transubstantiation they do denie the truth of the manhood of the sonne of God so by the same doctrine they denie also and abolish the truth of the Sacrament and the end of the institution of the same which was to put the faithfull in mind of the great loue of God and sufferings of Christ for theÌ„ for so saith the Apostle You shall shew the Lords death till hee come It serueth also to put them in mind of all the benifits receiued by his precious body and bloud who gaue his body to bee broken and his bloud to bee shed for their sinnes and by this holy sacrament giueth to all true beleeuers his reall naturall flesh and bloud to bee their spirituall meate drinke to preserue and nourish their bodies and soules vnto lifâ— euerlasting and to declare testifie and assure vnto them their vnion that they haue with him as members making one body distributing vnto all and euery member the spirituall graces and vertues of his most excellent reall naturall holy body which spirituall and immortall foode of their bodies and soules is receiued from their head Iesus Christ who distributeth and sendeth it downe to the nourishment of all his members euen as the foode of this mortall life is receiued by meanes of the head and sent downe to the nourishmeÌ„t of all our earthly members whereof these outward elements are a fulll declaration and a perfect seale of assurance to all the faithfull being by the institution of God made a holy sacrament to represent the same vnto them and by his holy ordinance appointed to carrie the very name of his body which is signified by these elements offered vnto all and giuen to the true beleeuers wherein God of his infinite goodnes and mercy applieth himselfe to the dulnes of the capacities of his children who without these outward pledges being signes tokens and remembrances of his great mercy would neuer haue conceiued and would haue beene ready also to forget the infinite benefits mercies of God purchased for them by the death and passion of his beloued sonne which God in his excellent wisedome hath so liuely declared and set forth in these Sacramentall elements because the reall naturall bodily presence of Christ did not so plainely make the same knowne and open to the vnderstanding of his disciples and the Church For which cause our Sauiour did institute command and celebrate this holy Sacrament whiles hee was yet bodily present amongst his disciples both for that his bodily presence was not long to continue but to depart away from them whereof this Sacrament was to keepe a remembrance amongst them as also of all the benefits receiued and to be receiued by all and euery of the faithfull by his most precious bodie bloud giuen vp to bee crucified broken and shed for their sinnes whereof these sacramentall elements did and would make a more liuely declaration to the senses and vnderstanding of his Disciples and the Church through the grace of his holy spirit working in euery of their hearts then by his bodily presence they were able to conceiue For which cause it pleased our Sauiour to giue to this Sacrament the name of his bodie because in this Sacrament the true reall and naturall holy body of Christ is offered to all giuen to the true beleuers receiued of them by a true and liuely faith with praise and thanksgiuing as before hath beene remembred Of which true real natural holy body the wicked and vnbeleeuers are not nor cannot bee partakers either worthily or vnworthily as thâ— church of Rome imagineth by their doctrine of Transubstantiation or as the Lutherans imagine by their doctrine of CoÌ„substantiation but comming to this holy Sacrament without true faith they receiue the same sacrament vnworthily whereby they eate and drinke their owne damnation as the Apostle saith in the 1. to the Corin. ver 29. He that eateth and drinketh vnworthily eateth and drinketh his own damnation because he discerneth not the Lords body but reiecteth despiseth the same by receiuing the holy SacrameÌ„t vnworthily without true faith For wheÌ„ they presume to receiue the holy SacrameÌ„t without a true faith to be thereby made partakers of the true natural holy body and bloud of Christ they receiue as Augustine saith by their vnworthy receiuing the holy Sacrament without true faith the bread of the Lord but not together by and with the same the bread the Lord that is they receiue the Sacrament but not that which is signified declared offered vnto all and giuen through the worke of the holy Ghost by and with the Sacrament vnto all the true beleeuers and seeing the wicked vnbeleeuers haue wilfully put from them reiected and despised that which they might haue receiued if they had come with true faith they doe worthily eate drinke iudgement to themselues as the Apostle saith for not discerning the body of the Lord. Wherby it doth also most euideÌ„tly appeare that there is neither consubstantiation nor transubstantiation in the Sacrament for seing the wicked eate drinke iudgement to themselues by their vnworthy receiuing the holy Sacrament it must therefore needs follow that they are thereby no partakers of the true naturall bodie bloud of Christ of which

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