Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	doctrine_n	teach_v	6,712	5	6.4919	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14057	A new dialogue vvherin is conteyned the examinatio[n] of the messe and of that kynde of priesthode, whych is ordeined to saye messe: and to offer vp for remyssyon of synne, the body and bloud of Christe agayne.	Turner, William, d. 1568.	1548 (1548)	STC 24363; ESTC S108032	34,102	104

vnconsecrated wyne in the chalyce and vnconsecrated breade liynge vpon the chalice Now haue I proued by the very wordes of the messe that the ende of the messe is to purchase remission by offeryng of breade wyne to deserue euerlastynge lyfe by receyuynge and offeryng of Christes body to make fayre wether rayne to heale all sycknesses to bringe soules froÌ„ hel and to delyuer them from tormentes to honour sayntes and to make a memoriall of sayntes deathes and natiuites of the receyuyng of Christes body and bloud and otherwhyles to make the same of the offerynge of breade and wyne These are the operations intentes and endes of the messe and the same are not the endes and operations of the supper of the Lorde for the ende of christis supper is to remeÌ„ber christes death to gyue thaÌ„kes for our redeÌ„ptioÌ„ and to remeÌ„bre that we all are meÌ„bres of one body and ought therfore one to loue an other Therfor the endes of the messe the operations of the same and the ende and intent of Christes supper are diuerse and differ much one froÌ„ another whereupon it foloweth that the messe and Chrystes supper doo dyffer and ar not al one Then can ye not say that the messe was ordeyned of God in the xxvi of Mathew and that the messe is the supper of the lorde decked semely appoynted with deceÌ„t apparell for such a mistery Palemon Yf ye haue no other places of scrypture to proue hat the messe was ordeyned of god theÌ„ ye haue hyther to brought furthe she muste be dryueÌ„ out of Christes church as a mere inueÌ„tioÌ„ of maÌ„ Therfor yf ye haue any mo places bryng them furth Philargy The messe is good all goodnes is of god as S. Iames sayeth euery good gyft and euery perfect gyft is from aboue descendynge from the father of lyght ergo the messe is of god Moreouer Christ sayeth in the .xiiii. of Iohn That coÌ„forter which is the holy ghost whom the father shal send in my name he shall teach you all thinges what soeuer I shall speake vnto you Loo here Christe promyseth that the holy Ghost shal teach the Apostles and the church all thynges that he shall speake after hys Ascension Then dyd Christe doubtles tell the Churche many thynges after hys Ascensyon whyche the holy Ghoste taught a greate whyle after and emonge those thynges that were onely taught after the ascention was the messe Also Iohn xvi Chap Christe sayeth I haue many thynges to say vnto you whych ye caÌ„ not beare now but when he shall come whych is the spirite of truthe he shall lede you into all truth Beholde here how that Christe dyfferred to shew the Apostles certayne verites tyll that he was asceÌ„ded vp into heauen They was there some truthes tolde to the churche after that Christe was ascended which was not tolde of Christe before hys ascencion of and theÌ„ is no mentioÌ„ made in the .iiii. Euangelistes And surely as I haue sayde the messe is one of them whyche was not iaught before the ascention but aftet it as our mother the holy churche beleueth whose doctrine I wyll rather folowe then all the Lutherans in Germany though therwer CCCCC tymes as many mo then now are Magis enim credenduÌ„ est Marie veracique iudeorum turbae fallaci Saye not nowe but that ye haue now scripture alleged you to proue that the messe is of God Knouuleg Ye make a reasoÌ„ and brynge furthe scripture to proue that the Messe is of God But howe strong your reason is and how rightly ye haue alleged the scrypture I shall shortly declare Where as ye reasoÌ„ the messe is good al goodnes is of God ergo the messe is of God ye commyt a fallacy or a deceytful dryft of sophistry whych is called of the LogiciaÌ„s which hate such sophisticall deceytes Petitio principii that is when a maÌ„ wyl proue a thynge to be true by the same thinge or wyth an other that is as doubtfull as that is which is called into questioÌ„ The chefe matter that we go aboute in thys accusation is too proue that the messe is vngodly full of blasphemy and therfore ought to be put out of the church And yet ye very wyttely allege thys for a prynciple and out of al controuersy that the messe is good and coÌ„clude that therfore it is of God No no syr ye caÌ„ not bleare my eyes so Proue ye fyrst that the messe is good and then shal I graunt you your conclusioÌ„ that it is of God To the place whych ye allege out of the .xiiii. of Iohn wherwith ye would proue that Christ taught the Apostles the church certayn doctrine that he taught not before his ascentioÌ„ wherof ye saye that the messe is one I answere that ye allege the scrypture false for it is not in the text as yon allege it he shall teache you what soeuer I shall saye vnto you but what soeuer I haue said vnto you I take to witnes both Erasmus translation the Greke text which is thus Ekinosymas didaxi panta kai ypomnesi ymas panta osa eipon ymin that is to say he shall teache you all thynges put you in remembrauÌ„ce of al thynges whatsoeuer I haue sayd vnto you And here may all meÌ„ se how crafte ye and vnfaythfully ye cite the scrypture allegynge one tence for an other and leauynge out the pryncipall part of the sentence As touchynge the place whiche ye allege oute of the .xvi. of Iohn in these wordes I haue many hinges to say vnto you but ye caÌ„ not beare theÌ„ now But wheÌ„ he shall come which is the spriet of truth he shal lede you into all truth I answer that ye caÌ„ not proue by this place that the holy gost taught the church any doctrine which the Apostles Euangelistes haue not left behinde theÌ„ en theyr wrytinges Yf ye say that they could not abide diuers thinges before Christes ascentioÌ„ I say that they could abyde the same after hys ascentioÌ„ Yf ye would apply in this seÌ„teÌ„ce this word you only vnto the church after the apostles tyme not to the apostles ye do the apostles playn wroÌ„g for Christ sayd these wordes vnto theÌ„ TheÌ„ what can ye gather of this place Christ promised the apostles that the holy ghost should lead theÌ„ into all truth dyd he so or no yf he performed his promise the knew the apostles all truth no parte of the truth was vnknoweÌ„ vnto theÌ„ The apostles also was eyther vnfaithfull disobedieÌ„t seruauÌ„tes vnto christ or thei were faithfull obedient Yf they were faithful obedieÌ„t thei kept thes his coÌ„maÌ„demeÌ„tes Speake that in the lyghte whyche I spake in darkenes and speake ye that openly that ye haue hearde pryuely But Christe taught by the holy ghost the Apostles all truthe then were they eyther disobedient seruauntes or elles they taughte in theyr wryttynges all truth Yf they taught al truth in theyr wryttinges yet

taught not the messe ther in it foloweth that it is no partt of the trueth so not of god Because that ye thynke that Christ taught the churche some holsome doctrine that he taught not the Apostles I praye you whether shewed god the father his son Christ al truth and all doctrine necessary for a ChristeÌ„ man to knowe or no yf he dyd then the Apostles learned of Christe all truthe and euery necessary doctrine for a christen man For Christ sayeth Iohn xv I haue shewed you al thynges whyche I haue hearde of my father Yf that Christ hath not taught them al thynges necessary for a Christi man to know then were they vnperfit Christen men and in an euell case Yf Christ haue taught theÌ„ all truthe and they woulde not teache vs that agayn in theyr Epistles and Gosples they were both vnkind vnto vs disobedient persones to Christ whych coÌ„maunded them to teache vs all such thinges as he taught theÌ„ before but they were both kynde vnto vs and obedient vnto theyr mayster Christe Therefore they taughte in theyr wryttynges that â—s in the Epistles and Gospels al holsom doctrine and necessary for a Christen man to know Therfore the .ii. places which ye haue alleged out of Iohn make nothyng for the messe and suche other vnwrytten vanytes but declare the weakenes and imperfytnes of the Apostles whych wyth out the helpe of the holy ghost could neyther remeÌ„bre nor vnderstande after Christes resurrection such thinges as he had taught them before his passion But for a further tryall of the matter put the case that christ had taught the church after the apostles deathes certayn holsuÌ„ doctrines whyche he had not taught the apostles in theyr tyme which thynge no christen maÌ„ wyl graunt yet it foloweth not that the messe should be that holsom necessary doctrine for it is coÌ„trary vnto the nature of God in whoÌ„ falleth no vnconstancy to teach a coÌ„trary doctrine after his ascension vnto that which he taught before his passioÌ„ But the messe is clene coÌ„trary vnto the doctrine which he taught before his passioÌ„ and specially vnto thys Nemo uenit ad patrem nisi per me NomaÌ„ commeth vnto the father but throw me therfore Christ neuer taught the messe neyther before his asceÌ„sioÌ„ nor after And where as ye allege that the church beleueth that the holy ghost reueled vnto the holy fathers the messe after the apostles time what churche meane ye of the Popes churche or of Christes true church Yf ye meane of the Popes church we wote howe muche credence oughte to be gyuen vnto the Popes lemman Yf ye meane of Christes true churche when ye saye that the true churche of Christe beleueth that the holy ghoste reueled the messe vnto the fathers and not to the Apostles eyther ye take violently away the Apostles from Christes true churche or elles lye shamfully in saiynge that Christes churche beleueth a thynge when as the pryncipall membres of Christes churche neyther doo nor dyd at any time beleue it Now haue I sufficiently proued that al that ye could hytherto bryng furth could not proue that the messe had any fouÌ„datioÌ„ or ground of goddes word Nowe my lord iudge I reporte me vnto you whether the places which this maÌ„ hath rehersed be sufficieÌ„t or no to proue that the messe is of god Palemon your places alleged out of Iohn make as much for the messe as thei do for the popes supremecy pilgrimage pardons purgatory any other such thing wherof is no mentioÌ„ made in holy scriptur Therfore ye must ether briÌ„g furth someother scripture for your purpose or els grauÌ„t that the messe is not of God Porphiry We are not so sklenderly prouided but that we haue yet both scripture also reason wherewyth we shall be able to proue that the messe is of God Fyrste vnto you masters whyche accuse the messe I axe of you whether almyghty God requyreth in thys coÌ„maundemeÌ„t honor thy father and mother as well obedience of subiectes vnto magistrates and ruelers as he requyreth obedience of chyldren to theyr fathers and mothers knoweleg yes al a lyke Porphyry Then ar subiectes as wel bouÌ„de to obey the rulers commaundemeÌ„tes as chyldren are bounde too obey theyr fathers and mothers commauÌ„dementes knouueleg That do I graunt also Porphyry But the rulers haue coÌ„mauÌ„ded all vs that be theyr subiectes to beleue that the Messe is of God and therfore to come vnto it therfore all meÌ„ are bounde in payne of dampnatioÌ„ to beleue that the messe is goddes ordynaunce and to come to it But least ye shoulde doubte that any magistrate hath commaunded the messe to be takeÌ„ as the ordinaunce of God ye haue sene the daye youre selfe wyth in these .viii. yeres that he that woulde haue spokeÌ„ agaynst the blessed messe should haue ben burned as a traytor to god bafelon to the kyng whych they would not haue done yf that they would not haueÌ„ had the messe to be taken for the very ordinauÌ„ce of God And I am sure that there are in Englande many inferior magistrates whyche are of that same mynde styll and commaunde at thys houre their inferiours to come to messe and commaunde them to beleue that it is of God How many Bishoppes and iustices of Peace are ther now in Englande whyche are not suche as I haue rehersed Therfore yf we be bounde to obey our polytike fathers we muste beleue that the messe is of god knouulege Wythin these .xx. yeres there haue ben some magistrates whyche haue commaunded theyr subyectes in peyne of death to beleue that the bishop of rome was heede of the churche Is not thys the coÌ„maundemeÌ„t euen now of the Emperour also of the Frenche kynge coÌ„maunde not these .ii. magistrates in payne of burning all meÌ„ to beleue that pilgrimag is good worshyppiÌ„g of images is an godly moÌ„kery is holy kinde of lyfe Now I pray you ar al these .ii. magistrates subiectes bouÌ„de in payne of dampnatioÌ„ to beleue that the bishop of Rome is heed of the churche are they bouÌ„d to beleue the pilgrimage worshpping of images ar good gudli ar thei bouÌ„de to beleue the moÌ„kery is a kinde of lyfe the pleaseth god are these subiectes bound to beleue any more theÌ„ is coÌ„teyned in the crede in the expressed word of god answer I pray you ar al the Emperours subiectes the FreÌ„che kinges subiectes bouÌ„de to beleue that the pope is the heed of the church that pardones pilgrimage moÌ„kery be of god Phil. They ar not bouÌ„de to beleue that the pope is hed of the church neither the pilgrimag is of god Kno. TheÌ„ ar not al subiectes by the vertue of the fyrst coÌ„mauÌ„demeÌ„t bouÌ„de to beleue what soeuer the rulers coÌ„mauÌ„de theÌ„ to beleue except it that they coÌ„maunde be coÌ„teyned in the expressed word of god But ther is no meÌ„tioÌ„ made in the scripture of the messe therfore though the magistrate should coÌ„mauÌ„demeÌ„ to beleue that the messe

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