Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
word_n	body_n	bread_n	pronounce_v	3,212	5	9.6012	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07609	A treatise of the holy sacrifice of the masse, and excellencies therof. Written in Spanish by the R. F. Ant. de Molina, a Carthusian monke, & translated into English by I.R. of the Society of Iesus. VVith order, hovv to be present at the said Holy Mystery, vvith deuotion & profit	Molina, Antonio de, d. 1619?; Floyd, John, 1572-1649, attributed name.; Wilson, John, ca. 1575-ca. 1645?	1623 (1623)	STC 18001; ESTC S112780	50,509	307

from the giues of sinne by the mediation and Ministery of the Priest of that sacrameÌ„tall action This is yet more properly singularly true in the most sacred mystery of the Eucharist Christ is he that worketh that wonderfull Transubstantiation and conuersion of bread into his Body and of wine into his Bloud and the Priest is no more but the instrument Minister that pronounceth the wordes in the place name of Christ himself And so when the Priest saying in the Canon He tooke bread into his sacred venerable handes himself taketh the bread into his own sinfull handes and though he say This is my body this is my bloud yet the conuersion is not made into the body and bloud of the Priest but into the body and bloud of our Lord. Wherfore the holy Fathers teach expresly that he by himself worketh these mysteries and offers that sacrifice yet by the handes ministery of the Priest as S. Chrysostome affirmes These be not workes of human power He that did them in that Supper the same now also doth them we haue the office of Ministers but he that works sanctifies changeth is Christ himself which thing is also defined by the Councell of Trent And for this reason is Christ in the Psalmes tearmed Priest for euer according to the order of Melchisedech For he should not be tearmed perpetuall Priest according to the order of Melchisedech if he offered the sacrifice but only once but he is perpetual Priest because he still offers the sacrifice by the ministery of Priests and neuer ceaseth to offer and shall not cease to offer vnto the worlds end Yea to speake more properly he only is the sole principall Priest for though we be tearmed and are verily Priests yet we are so only as his instruments and deputies not his successors in Priesthood but his substitutes who offer in his name sacrifice yet the principall offerent is only himself Hence we may vnderstand that difficile passage of S. Paul to the Hebrews where he sayth That in the old Law it was need there should be many Priests because they were mortall men and there was a necessity that one should succeed another that so Priest-hood might be continued But in the new Law we haue an eternall Preist which liues and continues for euer and so there is no necessity there should be more then one as in very truth there is no more but only one that as principall cause and in his owne name consecrateth the Mysteries and offers the diuine Sacrifice And according to this the difference is that in the old Law the children succeeded in the Priest-hood vnto their Fathers not as their deputies or Ministers but as their successors in the Sacerdotall office exercising the same with the self-same authority as their Predecessours But in the Euangelicall Christ only is the prinlicall Priest who still actually offers sacrifice where when he will haue the same offered Other Priests though they haue the name office of Preists yet they be not successours of Christ nor do offer in their owne name nor by that authority as he did vse but as his instruments and Ministers For this reason the Councell of Trent affirmes in the prealledged place that though the Priest be naught and a sinner this can not destroy nor diminish the value and efficacy of the Sacrifice for this dependes of and is answerable vnto the worthynes of the principall offerent and not of the instrument as is made cleere by this example If a Prince giue a great almes and send it by the handes of his seruant though the seruant be naught and a sinner and giue it with an ill will yet the almes therby looseth nothing of his goodnes and merit because this depeÌ„ds of the will and vertue of him that is the principall giuer therof though he vse anothers hand In this sort we how wicked soeuer we be cannot hinder or impayre the vertue of the SacrameÌ„ts because we are no more theÌ„ Ministers and instruments celebrating in the person of Christ Iesus our Lord. Hence it followes that it is a great honour and priuiledge of the sacred mysteries of the new TestameÌ„t that such a Priest Bishop doth coÌ„secrate performe them This S. Paul pondered when he sayd It was decent that we should haue such a Priest holy innocent vnspotted seuered from sinners and higher then the heauens for the law appoints Priests subiect to infirmity but the Word of the Father appoints the Sonne for euer perfect Oh let all creatures blesse our God for euer that would honour and grace vs by giuing vs for our Priest and Bishop not any person lesse then his only begotten Sonne and making vs his Ministers in working so soueraigne Sacraments But it is to be noted that Christ our Lord is sayd to be the sole High-Priest and principall Offerent of the holy mysteries not only for the reason declared already because all oother Priests offer and consecrate them in his name by his authority and as his Ministers for though this cause be good and sufficient in case there were no other yet the more principall excellent and admirable cause is because Christ himselfe truly and really is present at as many times and in as many mysteries as the most sacred mysteries are consecrated and he concurres thereunto as principall and efficient cause to worke and bring them to effect by meanes of the Priest who is his instrumeÌ„t vicegereÌ„t Hence also proceedeth that the representatioÌ„ of the mysteries of the life death of our Sauiour made in the Masse is so liuely proper and naturall that many Father 's not coÌ„teÌ„t so say that the Masse is a representatioÌ„ of the mysteries of our Sauiour as hath been sayd but exaggerate the thing further affirming that the sayd mysteries are celebrated and wrought a new Blessed S. Gregory in one of his Homilies sayth that Christ our Lord dyed once in mortall flesh but now being raysed from the dead and that he cannot retourne agayne to dy nor to suffer in fashioÌ„ as then he did he will haue his passion and his death renewed and repeated in the mystery of the Masse in which he suffers and vndergoes againe his Passion in mysticall manner for our profit and perfection In which sense S. Cyprian also sticketh not to say the passion of our Lord is the sacrifice we offer S. Martiall one of the seauenty-two Disciples S. Peters companion sayth that what the Iewes in hatred of Christ to rid him and his name out of the world did massacre vpoÌ„ the Crosse the same vnto our owne saluation do we performe vpon the sanctified Aultar this being the meanes of giuing life and chasing away of death commanded by our Lord himself saying Doe this in remembrance of me In lyke sort if we cast a right accompt the whole life of our Lord Christ Iesus froÌ„ the instant of his Incarnation vntill he last breathed on

massacring their sonnes and daughters vnto him as also they did in effect sacrifice a great multitude of Innocent Infants vnto their Idols according to that of the Prophet Dauid They did immolate their sonnes and daughters vnto the Diuells spilt innocent bloud The second reason or title that men should offer Sacrifice vnto God is to giue them thanks for the fauours he doth them and to acknowledge that all good thinges come from him and in gratitude and in place of tribute to giue him some part of these goods as Salomon What from thy hand we receaued we haue offered vnto thee and this kind of sacrifice is tearmed pacificall and sacrifice of prayse and of thankesgiuing In this sacrifice though the beast were wholly offered vnto God yet all was not burnt but only the fatt and entralls the remaynder was for the foode of the Priest and of the Officers to signify hereby that the goods which GOD giues vs he will haue vs offer them vp to him referring all to his glory with a good hart inward content and that the rest be for vs and for our profit The third reason is satissatisfactioÌ„ for sinnes which is called propitiatory Sacrifice or sacrifice for sinne or for offences This kind of sacrifices were very ordinary in the old Law where are set downe peculiar sacrifices for euery sinne which are ordayned and recorded at large in the booke of Leuiticus The fourth title and reason of offering Sacrifice is to request and obtayne of God the fauours and benefits we stande in need off For eueÌ„ God is of this disposition that with him gifts and offerings are of great importance and force to purchase vs the graces for which we are suppliaÌ„ts vnto him And this sacrifice is tearmed Impetratory or Victime of saluation Now if all this that hath been sayd be well considered and put by meditation togeather it will most euidently appeare that this most holy Sacrifice we offer in the new Testament hath incomparable dignityes vnspeakable eminencies aboue all the Sacrifices that auncieÌ„tly were offered For in this only sacrifice with great aduantage and excellencies concurre the former fower reasons and tytles innumerable other that may be called to minde as the holy Church iudgeth and signifyeth in one of her collects or Oraisons saying O Lord that by the perfection of one Sacrifice hast fully established set downe vnto vs all the differences of the legall Victimes And so we shall more largely perfectly declare how fully the fower afore-mentioned reasons agree vnto our Sacrifices That the Masse is a most perfect Holocauste CHAP. VII AS coÌ„cerning the first title of acknowledging the Maiesty and greatnes of God what Holocauste to professe and signifye the same could there be offered more full and complete theÌ„ this wherein is sacrificed the first begotten of all creatures whose life alone is of more esteeme without comparison then all the creatures ioyned together And so by this sacrifice we protest and acknowledge the Maiesty magnificence and dignity of our God to be so great that no lesse is due vnto him then a sacrifice of infinit worthynes value The Prophet Isaias did much exaggerate and magnify the Maiesty of God in saying that all the Nations of the world are before him as a dropp of morning dew and as the smalest grayne of weight put into the ballance to counterpoise the coÌ„trary scale yea that before him they are as if they were not And that so great is his worthynes as that to offer a sacrifice answerable vnto his greatnes all the flocks of sheep and heardes of cattle that feed on the Mount Libanus would not be sufficient to make such an Holocaust nor all the trees that grow thereon able to make fyre great inough to consume the same Libanus non sufficiet ad succendendum animalia eius non sufficient ad Holocaustum The Prophet sayd much yet without falshood he might haue sayd more that the whole world and what soeuer is comprehended therein would not be sufficient for this end though all men should offer their liues in sacrifice though with meÌ„ the Angels of HeaueÌ„ should enter into the Sacrifice though all creatures ioyning togeather should consume themselues in one Holocaust yet this would not be condigne yea this would be much short of Gods greatnes and Maiesty Wherefore we may herein euer admire the wysedome goodnes and power of Christ Iesus shining in this mystery that could deuise was able to effect willing to giue and indeed hath giuen vnto his Church such a sacrifice as hath not only a conformity or proportion but also equality with Gods greatnes and Maiesty so that with truth we may affirme that we offer a sacrifice as good and as excellent as euen infinite ExcelleÌ„cy deserues And this is also another dignity this Sacrifice hath to magnify God because therein we make a most high protestation of his infinit power wisedome goodnes the three more principall Diuine attributes vnto which the rest are reduced Gods power and supreme Lordship ouer all creatures we professe in this Sacrifice by belieuing that all without contradiction obey his worde and will and that he may at his pleasure dispose of all both in Heauen and in earth seing at the only signification of his will the substance of bread is changed into the body of Christ and the substance of wine into his precious Bloud the accidents which naturally are still in some substance and haue an essentiall relation therunto remayne by themselues single without any substance wherein they inhere as if themselues were substance The body lykewise of our Sauiour exalted vnto the Empyreall Heauen aboue all creatures garnished rouÌ„d about with immense glory puts it self by the power of Gods word commanded vnder the accidents of bread to be eaten of the faythfull The Diuine Wisedome lykewise woÌ„derfully shewed it selfe in inuenting a most full and conuenient way how to coÌ„passe things most difficile in the iudgment both of men and Angels impossible This inuention is that the whole ofspring of meÌ„ being in sinne and enemies of God a maÌ„ of this stock should be fouÌ„d to offer vnto God a sacrifice so gratefull and acceptable that euen in rigour of iustice the same deserues the redemption of man togeather yieldes vnto God the whole worship and reuerence that is due to him with great aduantage and excesse repayring the losses incurred by sinne so many reasons of profit conueniency concurring therin that they can neyther be declared nor imagined Now it seemes that the goodnes of God cannot present vnto men greater demonstrations of it selfe For the nature of goodnes being to communicate it self who can imagine a more full communication or a more straite vnion then this is where God made man vnder the formes of bread and wine giues himselfe to be eaten of all men and of euery one in particular shutting vp himselfe within their breasts vnited vnto them as perfectly and

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