Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	holy_a	son_n	8,424	5	5.7551	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14347	A discourse or traictise of Petur Martyr Vermilla Flore[n]tine, the publyque reader of diuinitee in the Vniuersitee of Oxford wherein he openly declared his whole and determinate iudgemente concernynge the sacrament of the Lordes supper in the sayde Vniuersitee.; Tractatio de sacramento eucharistiae. English	Vermigli, Pietro Martire, 1499-1562.; Udall, Nicholas, 1505-1556.	1550 (1550)	STC 24665; ESTC S119144	134,300	226

he might conclude that the sonne of God also is naturally ioyned to the father in very substaunce The prouing therfore of Hilarius coÌ„clusioÌ„ renneth thus If the sonne of God did truly verily take the nature or substaunce of man vpoÌ„ hym he agreeth with vs naturally in his fleshe we bee sayed to abide in him be cause he hath oure nature in hym And agayn for the other side when we receyue the meate which was instituted of Christe yf we dooe truely and veraily receyue his fleshe we are partakers with hym naturally and he doeth trulye and veraily abide in vs. And thus doeth Hilarius take and frame his argumente of the veritee and trueth of the sacramentes whiche veritee or to bee in the sacramentes we dooe not denye And this was a common custome emong the auncient wryters to fetche the grounde of theyr argumentes out of the Sacramentes as thinges most perfitly knoweÌ„ to al ChristeÌ„ meÌ„ And of al these thinges there is not one iote that is contrary to our sentence and determinacion For it is no part of Hilarius entente to proue that Christes fleashe lieth hidden vnder the accidentes of bread or in this sacrament but he maketh proufe onely and so concludeth that we bee truely and verayly ioyned vnto Christes fleshe whan we receyue the sacrament which thing we do not deny nor say agaynst But ye that make so muche a do for transubstanciacion marke me this poinct that the same self Hilarius a litle before these wordes whiche he writeth of Eucharistia doeth say the very same thinge of baptisme that through baptisme we be ioyned vnto Christ euery onâ— of vs to other not only by an vnion of consent agreyng to gether in minde will but also in an vnitie of nature substaunce Wherfore it the same thinge so be than are ye coÌ„pelled driuen of force to putte a traÌ„substanciacion in Baptisme too yf ye beeyng a transubstanciacion into the sacrament of Eucharistia for the respect aboue mencioned Chrisostome doeth not muche varie from this custome of framing his argumentes out of the sacramentes For in his eightie eighte Homelie vpon the ghospell of Mathew he sayeth as we alledged before that these bee the signes or Sacramentes of oure Lorde Iesus with the whiche wee do both brydle and stop the mouthes of Heretiques For they oftentimes saie howe did Christe suffer And we on oure side obiecte agaynst them again If Christ had not verai true natural fleash in dede thaÌ„ are these signes but vain thinges whych thing foloweth veray well For els the sacramentes shoulde signifye and represente vnto vs feigned thynges And thus the mouthes of the Manichees of the Marcionites and of suche other pernicious heretiques wer stopped of Chrisostome and suche others as he was As touchyng Leo byshope of Rome An auÌ„swere to Leo Bysshoppe of Rome there is no cause why to take muche caâ—e or peine to aunswer him For he in the sentence and determinacion of the sacramentes that is layd vnto vs doth both grauÌ„t a mystycal dystribucyon of it to mo then one and also dooeth putte a spirytuall nourishyng and an heauenly vertue and affyrmeth that we bee transfourmed and chaunged into Chrystes fleashe as he tooke our fleashe and nature vpon him They bryng Emisenus againste vs whose woordes bee reade in the tytle De consecratione that is to saye Emisenus aunswered vnto of consecration and in the second distinction But ther if thou looke well thou shalt finde these woordes Mente attingas et manu cordis accipias corpus Christiâ— that is to saye touche thou Chrystes bodye wyth thy mynde and take thou his bodye wyth the hande of thy herte In the whyche woordes it is plain that he dooeth affyrme and holde that we dooe eate Chrystes bodye spirytually when we receue the sacrament And he moreouer byndeth earnestly as the other olde wryters dooe vpon the chaungeyng of vs into Chryst whych chauÌ„geinge neuerthelesse is doen as we see without any transubstancyatynge of vs. I knowe that many men maye meruaile why we so often times dooe matche that same chaungeing whyche the olde wryters seme to speake of in the sygnes or sacramentes wyth the chaungyng of vs into Chryst whyche they all dooe graunte and constauntly affyrme And some men dooe imagin that there is another manier of ioygnynge betwene Chrystes bodye and the sacramente then there is betwene vs and Chrystes bodye and that therefore thys proporcion and comparisoÌ„ hath no place in this matier although the old wryters affirme avouche both chaunginges To suche persones we aunswer and saye that oure argumente is moste pithie and strong For the reason dooeth argue as the Logicyans termes be a maiore ad minus that is to saye from the more necessarye requisyte to the lesse and that regatiuely that is to saye in the waye of denyinge a thing to bee so or so For ther is a greater coniunction and couplyng together of Chryste vnto vs and to suche as dooe receyue the communion then there is of Chryste wyth these outwarde signes of the sacramente For somuche therfore as in vs to bee knitte vnto Christ and to bee made one wyth hym there is no transubstanciacion required muche lesse is there any suche transubstanciacion requyred in the sayd outward sygnes of the sacrameÌ„te And that we be more nere ioygned and knitte vnto Chryste then the outeward signes of the sacramente we are more nere ioyned â—o Chrisâ— theÌ„ the signes it is manifestli proued by this reason that the ioynyng of Christe with the sayde sygnes was first inuented deuised and wrought to none other ende but the we might be ioigned to Christ made one with hym as aforsaid Morouer yâ— wordes of holi scripture pronouÌ„ce before the receyuyng of the Sacramentâ— the holy spirite by which two thinges the signes be coÌ„secrated do much lesse appertaine belong to the sayde said signes then they do appertaine be long to man that receyueth yâ— signes And as touchyng Theophylactus we saie that he is but a newe wryter and a man that wrote but of late dayes Theophilactus aunswered vnto and paraduenture that chaunced to lyue in those daies whan many doubtes and disputacions be gonne to bee moued aboute thys transubstanciacyon that is to wete Nycolas the byshop of Rome at what tyme Ranfrancke and Berengarius were alyue Morouer Theophylactus was a man of no great iudgemente as it maie full well appere by hys declaracyon and exposicyon of the thyrde chapytur of the ghospell of Iohn towardes the later ende of the chapytur where he châ—cketh expressely by name the latin Churche concernynge the procedynge of the holy Ghoste because the latin Churche hade determined that the procedinge of the holy Ghoste is from the father and the soonne Therfore we wyll not thinke nor repute his aucthoritye to be of so greate weight that it ought to bee preiudicyall to the trueth Yet neuerthelesse leat vs ponder weighe his woordes he

selues which are represeÌ„ted therby But why wil they not grauÌ„t the same thinges of the bread if it remain in yâ— sacrameÌ„t yâ— it shal not be worshipped it selfe but those things which the same bread doth note signifie ThaÌ„ further I prai you whi did they by the like reasoÌ„ reproue take a wai the accideÌ„tes also lest peradueÌ„ture the same accideÌ„tes might apere to be worshiped praied to in the sacrameÌ„tâ— But peradueÌ„ture they wil excuse this matter sai yâ— no maÌ„ wil worship yâ— accideÌ„tes in yâ— sacrameÌ„t wheras we al do very wel know that the pictursâ— images which thei stil suffer worship in their churches are nothinge but accidentes nether before which thei bow knele down to worship theÌ„ For and if they longed to do worshyppe to the substaunce of woode or of stone and not to the accideÌ„tes they mighte fynde euery where in the woodes and in the streates store inoughe of stockes stones to worshyppe and praye vnto Further the plaine and rude and ignoraunt people haue no suche learnynge nor knoweledge that they can iudge nor discerne or put anye difference betwene the schole termes of Accidentes and Substaunce And these men that feygne theim selues to be moued wyth suche greate and hole zeale in thys matter for auoydinge thys Idolatrie should haue done very well to haue made a transubstantiation of the cuppe selfe too leste peraduenture the cuppe myght chaunce to be worshypped and prayed vnto whan it is lifted vp aboue the priestes heade shewed And truly thys argumente hath euer semed vnto me a veray slender a vayn argumeÌ„t though in dede it be obiected of schole doctours yea and such schoole doctours as be of no small name The fift reason auoided that was made for traÌ„substaÌ„ciatioÌ„ It was further argued agaynste vs that except we graunte and put a traunsubstantiation there shal in thys sacramente two natures or substauÌ„ces of bodilye quantitye be putte togyther at one tyme and in one place Who woulde not maruaile to see these men to be of suche holines and confidence towardes ladye Nature and of such hygh reuerence as though they woulde not by theyr wylles in anye poynt breake or violate hyr lawes Where as yet they wilnedes haue certayne accidentes to hange by them selues and to be without anye subiecte of materiall substaunce which thinge is most of all others contrarye to the course lawes and ordre of nature and yet neuertheles they do not by this their folishe deuise and imagination escape or auoyde the inconuenience whiche they mooste feare For whan they leaue the accidentes remaynynge there is of necessitie a bodye emiddes the same accidentes whyche body vndoubtedlye perteyneth to quantitie and can not be withoute a quantitie and bignes and doeth without doubte fill a rowme and a place And where they will neades haue that the fleshe of Christe is bodily there presente wythal whych bodye of Christe hath also a quantitie and bygnesse and that the sayde bodie of Christe muste lye there as a thinge hydden vnder the accidentes they can not chose but remediles consounde and mengle togither sondry thynges of quantitye and do mengle togither two bodies hauynge their seuerell quantities But folowynge oure sentence and determiâ—ation that we shall putte in thys matter there is no daunger nor perill of anye suche folyshe and vnreasonable inconuenience The auoydinge of the seuenth reason brought in to confiâ—me establishe transubstantiation They sayde further that it was not semynge nor fitte for the dignitie of Christe that hys body should be ioygned and annexed to the substauÌ„ce of breade whiche is a verye fonde and a folyshe try flynge opinion For wee dooe not saye that there is made one essensuall thynge of the bodye of Christe and of nature of the bread in such sort as of the diuine nature the humayne nature in Christ ther is made one person nor we can not perceiue what greater dignitie or hygher prerogatiue there should be in the accidentes theÌ„ ther is in the bread So that if the body of Christ shoulde be put to be in the sacramentes wyth the accidentes as they would haue it we see no cause or reason whye the same bodye of Christe may not euen as wel stand togyther and remayne with the substaunce and nature of breade And for as muche as the diuine nature of Christe is sayed and affirmed to be euen in hell by hys power without any losse or derogation of hys dignitye and for as muche as thys same bodye of Christ as them selues thyncke and holde is geuen trulye and substaÌ„ciallye to the wicked sorte also to be receiued and eaten of theym beinge men mooste corrupte and moste vnworthy to receyue it Whye dooe they so greatelye feare the dymynishynge of hys dignytye in case it so were that the bodye and bloude of Christe shoulde be ioygned to the breade and wyne speciallye seynge that the ioygninge and knittynge togyther for a signification or betokenynge of the thinge ought to be putte and appoynted therein An aâ—swere to the eight â—eason that the traÌ„substaÌ„tiatours alledge for their purpose They made also an other reason or argument coÌ„cernynge oblation and sacrifiynge of it For the bodye and bloude of Christe saye they are offered vp in the masse that if there shoulde be no suche mutation nor transubstanciationâ— than shal we offer vp nought but the signification and shadow of the body What sacrficeis in thâ— supper of the Lorde But here shall Ciprian make answere for vs and shall satisfye them at large who in the seconde booke and thyrde Epistle to Ceciliusâ— sayeth that it is the passion of Christe that wee offer vppe at the Lordes Supper And who is so rude so grosse or so ignoraunt that he doeth not knowe the passion of Christe not to be nowe presente in the handes of the minister for as muche as it was a thynge done and paste long sence Wherof there is at this supper a memoriall celebrabrated and kepte and thanckes are geuen to God for the same But all that euer they laye for theym selues as a cloke in thys argument is but a thyng feigned and a veraye lye by the whyche they deuise and imagine the very sonne of God trulye and substanciallye and veraylye to be sacrificed and offered vp to the father by the priest and minister In whyche matter howe wyde they are howe farre they swerue from the trueth there is no place at thys presente tyme to shewe Nowe haue wee to declare to shewe that all that they dyd after thys brynge in and obiecte agaynst vs out of the sayinges and testimonies of the fathers as coÌ„trarye to oure purpose and opinion An answere to the argument that the schoolemen aledge for their tâ—aÌ„suâ—stanciation oute of the doctors doth in very dede make nothynge at all agaynste vs. But before I come to the expoundynge of them I intende to speake diuerse thynges in the waye

ignoraunt that there be many ill folke which in the scripture be called fleshe bloud of whom neuertheles we be molested and vered haue a continual conflicte or wresting with the same But Paules menyng was of that same chiefe and especiall contâ—â—cion or striuyng from the which all these other striuinges take their begynnyng Paule sayed also in another place that there is in Christe neither he nor she neither bondeman nor free man c. Yet neuerthelesse these offices and these sortes of people are not reiected or put awaye from Christe or from the congregacion of Christians yea and commaundementes and rules of ordre wrytten in scripture seuerally of the sayde sortes of people But Paule ment that these thynges be not in Christe as touchyng regeneracion in Christ as touching forgeuenesse of synnes and as touchyng the obteynynge of euerlastyng lyfe which thynges are the highest and chiefest pointes in the profession of Christe And in distributing of the sayd thinges Christ hath not any parciall respecte to these states to these degrees of men The same Apostle wryteth these woordes The kyngdome of God is not in woordes and yet he would not for that cause bannyshe out of the congregaâ—ion or put awaye exhortacions admonicions and readynges whiche bee dooen with woordes but he had oâ—elye a respecte to that chiefe strength efficace of the holy ghostâ— whereby al thinges ought to bee ruled or gouerned in the congregacion And euen after thissame manier dooe the fathers and olde wryters speake whan they denye that the same nature or substaunce of the signes dooe styll remayne in the sacrament which thing as we haue said is not to bee vnderstanded as the plain wordes â—oune without any ferther addicion circumstaunce or consideracion but as touching our feith and as touching our thynkyng whiche our feith and thoughtes ought not ouer muche to leane or cleaue to the sayed signes or tokens Aman may ferther saye The seueÌ„th rule or vnderstanding of the Dâ—â—tours that feith is of suche vertue strength and efficacie that it can make thynges to be presente yet not onely really or in substaunce but spiritually For feyth doeth veraily comprehend suche thynges And in this sence or meanyng the Apostle sayd that Christe was crucified euen before the eyes of the Galathians The presence that feith causeth And after the same manier was Abraham sayed to haue sene the daye of the Lorde And after thesame manier the olde aunciente fathers of the olde testament had the same Christe in theyr sacramentes that we haue nowe in ours And thus ye see that to this presence it is not requisite that thynges dooen in their naturall constituâ—ion and beyng shoulde chauÌ„ge their place and come from place to place or that they should be present before our yies with all their materiall and naturall qualitees states condicions and all other appurtenaunces It is also to be obserued and marked The eighte reason how to vnderstaÌ„d the writinges of the fathers that thinges maie bee so spoken by alternacion that is to saye for the respect of a certayne enterchaungeablenesse of the propretee whiche is after suche sorte that such thinges as do properly belong to his godhead are some tyme applyed to the humanitie and contrarye wyse those thynges that belong to his humanitie are sometymes applyed and referred to his godhead and this I call alternacion and communicating of propretees and by this alternacion because the deitee or godhead of Christe is moste truely present with vs thesame self thyng maye be made commune to his humanitie also As when Christe beyng vpon earthe saide that the sonne of manne was in heauen and in so saying he applyed that thinge to his humanitie or manhoode which belonged to his deitie or godhead And after this fashion of speache I wold graunte that Christes manhode is present to vs when we receyue his body Albeit I wold than expoune it that it wer by the fore sayde communication of alternation of propretees Finally why the fathers dooe somtymes speak more then the truth is vsyâ—g the fygure Hiperbole yf you demaund why old wryters vsed suche maners of speche as some vnpossible it was for these causes partly that they wold folow the phrase or maner of speche read in scripture and partlye that they might moue mennes myndes with a greater zeale and also that they might declare that this signification of sacramentes was not like to thynges signifyed in a comediâ— or tragedie For in suche enterludes any of the players beyng disguised in his players apparell maye represente the persone of ã€ˆâ—Šã€‰ or Priamus but than getteth he thereby ã€ˆâ—Šã€‰ or nothynge els to speake of but whan he hathe placed his parte he is thesame man that he was before But in the receiâ—yng of Christes body the thyng beynge represented with the strength of the holy ghost is both geueÌ„ and emprinted in our hertes and our solles through faith and many giftes graces do folow and specially a secrete and an vnspeakeable knittinge and vnion of vs with Christe doeth folowe so that we are made one thing with Christ. The reasoÌ„s auoyded yâ— was broght for transuâ—â—â—anciacionâ—â—ut of the doctours Nowe the fyrste obiection was broughte out of Ireneus whiche sayeth that yearthly breade when it hath receiued another name is not common bread but it is made Eucharistia that is to saye a sacrament of thaÌ„kes geuyng We gladli graunt this to be true for we do not hold yâ— it is prophan and coÌ„mon bread suche as we vse daily to eate but that it is an holy breade and a breade appointed to an holy vse and purpose whiche at the receiuing of Chrystes bodye is made as Irenens saied Eucharistia but all the wordes that folow in Ireneus do muche make for our part For he wryteth that Eucharistia doeth consist of twoo partes that is to wete of an heauenly thyng and of an yearthely thyng And he did nat saie that it is made of the accideÌ„tes of an yearthely thynge and after wardes he wryteth our bodyes receyuyng the sacramente of Eucharistia to bee on thys condicion not corruptible if the same haue hope of resurrection And in case that so great a chaunge bee graunted and putte of hym to bee in oure bodyes that he made it equal with the chaunge of the breade for as that breade sayeth he is no longer CoÌ„mon bread so our bodies be no longer corruptible what nede shall it be to sette vp thys transubstanciatyon seyng he maketh the twoo chaungeynges on bothe sydes equall And a playne mattier it is that the substaunces of oure bodyes bee notte tratysubstancyated Secondartyly Tertullian was alleged Tertullian aunswer vnto And he also bryngeth a declaraâ—ion wyth hym to shew what he meneth for Tertullyan dooeth not onely speake in thys manyer Oure lorde tooke breade and made it hys bodye whan he sayed thys is my bodye but also Tertullyan putteth thus muche more to it to declare it and sayeth id est

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