Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
authority_n	apostle_n	church_n	preach_v	2,713	5	7.2406	4	false

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

such sorte as the Romaine Church hath holdeÌ„ it euer since to witte from the time of the Pope Nicholas the secoÌ„d and afterward of Gregorie the seuenth about the yeere 1074. But this was not done at all without contradiction of many which coulde not profit at al forsomuch as they were oppressed by the authoritie of the Romaine Popes and of the multitude of their adherentes The custome for all that was not in the same church to keepe the bread in cupbordes boxes and pixtes before the time of Honorius the third who ordeined it about the yeere 1226. that hee was in the Romaine Chaire nor also to beare it in solemne procession and to dedicate a speciall feast to it vnto the time of Pope Vrbane the fourth who ordained that feast which commonly is called the feast of God or of the holy body of god Beholde then the antiquitie of the religion which followeth such doctrine and such maner of doings and as touching the principall authours vnto the which it may be ascribed And thereby euery man may knowe what faith they ought to giue to the traÌ„ssubstantiatours and Romaine doctours which affirme that the Romaine religion which they at this daye doe followe is the religion of the true auncient Churche and that they haue receiued it of Iesus Christ and of his Apostles and is come euen to them from hande to hand by a continuall succession Men may also iudge by the very same which were the Apostles from whom they receiued such doctrine such ceremonies superstitions and idolatries and what iniurie they do to Iesus Christ and to his Apostles and to all the auncient Church in abusing as they doe the name and authoritie of them to giue a more faire shewe to the inuentions of men and the more to coÌ„firme the poore ignorant in their errours and abuses For as I haue already declared the whole ancient church and the true doctors of the same did not knowe any such transsubstantiation as that of the Romaine Church which is at this daye nor any other conuersion of the signes of the sacrameÌ„ts into the thing which they signified but onely in respect of the vse of them as I haue already declared And therefore it had also no such worshipping and keeping of the bread and of their hostie as is that whereof I haue now spoken Chapter x. Of the sacrifice of the Romaine Masse and of the building of the same vpon the transsubstantiation and of the onely sacrifice of Iesus Christ and of the contrarietie that is betweene the same and that of the Masse I Will not nowe bryng foorth anye more proofes wherewith the better to coÌ„firme that which I haue already sayde of all these things because that I haue sufficiently written of it in diuerse other bookes and that I did not determine for this present but onely to touche and handle them briefly and summarily And therefore I will now come to the eight point which is concerning the sacrifice of the Romane priests in their masse the which dependeth also of the transsubstantiatioÌ„ and hath his foundation vpoÌ„ the same For if they did confesse that the bread and the wine did remaine alway bread and wine in the same they durst not affirme nor saye that they do offer vnto God bread and wine in sacrifice for the remission of sinnes the redemptioÌ„ of soules as well the liuing as the dead as they boaste them selues to doe daily in their masses For for the first seeing that according to the testimonie of the Epistle to the Hebrewes there is no sacrifice offered for the remission of sinnes without shedding of blood they can in no waies make sacrifice of bread and of wine for so much as it shoulde bee without sheading of bloud And then what reason should they haue to offer to God bread wine for the redeÌ„ption of soules and for the saluation of man and of what vertue and efficacie might such a sacrifice be And therefore seeing that they woulde conuert the Sacrament of the Supper into a sacrifice and transforme it into a Masse they must in deede foorthwith transsubstantiate the bread and the wyne into the bodie and into the blood of Iesus Christe to the ende that by that meane they might afterwarde offer them in saerifice for the remission of sinnes and for the redemption of soules and not onely for the lyuing but also for the dead Wee may not then greatly marueile if that they doe fight strongly and assuredly to mainteine their transsubstantiation without the which they are neuer able to mainteine their sacrifice without the which also their purgatorie would yelde them a very barren reuenue with all their other inuentions But what foundation haue they for this sacrifice I do not say in the institution of the supper of the Lorde onely but also in all the holy scriptures For for the first we do not reade at all that when Iesus Christ did institute and administer the supper he did in any wise offer in sacrifice either the bread or the wine which hee ordeined to be signes of the same nor in like sort his bodie nor his bloud For it is not in the supper that he did offer theÌ„ really in sacrifice to God for man but vpoÌ„ the crosse For the whole scripture maketh no mention of two sacrifices of Iesus Christ for the redemption of man but of one onely which is so perfect that he needed not to make it but one time onely and it could not bee offered by any other then by Iesus Christe him selfe the very sonne of God which onely is the priest the sacrificer the Sacrifice the Temple and the Altar and the same may in no wise be reiterated by any creature seeing that it is of vertue eternall and of deserte infinite For this cause the sacrifice of the masse can not stande with this but it must necessarily be that the one or the other be abholished to giue place to one onely seeing that there is but one which is full and perfect and there may none other be had seeing then that the same of Iesus is such an one it abolisheth all the others Chapter .xi. Of the difference that the Romaine doctors do put betwene the bloudy sacrifice the not bloudy of Iesus Christ in what sense the auncieÌ„t doctors of the Church did take both the one and the other and did cal the supper by the name of sacrifice And of the things which were obserued in the assemblies of the auncient Church IT may not be then that the Romayne sacrificers doe lay before vs 2. sortes of sacrifices of Iesus Christ for the remission of sinnes to wit the one not blouddy that is to say without shedding of bloud the which he offred in the supper and the other blouddy to wit with shedding of â—loud the which he offered vpon the crosse For by what testimonie of the Scripture

some monster Albeit that it should be alwayes one selfe matter very good and very excellent yet for all that the workemaÌ„ship should be greatly different and the matter very euill applied in as much as by applying thereof they should destroy a good very faire piece of work to make one both euil and filthy And by the same meane a man should do great wrong to the king in so counterfaiting his image It is not enough then to take the matter whereof the Prophetes the Apostles haue made the worke of the Lord if it be not euenly laide squared and wrought as they them selues haue done it For if any man make an other worke contrary to theirs and by the which theirs should be destroyed the stuffe which men haue taken of theÌ„ is not well applied Wherefore so farre of is it that the worke is the better because of the same that on the contrary it is more worthy of blame Thus much for the shuting vp of the mouthes of those which doe alleadge the good woordes and the good things which are in the Masse if they cannot otherwise shew the goodnes thereof and that there be nothing at all in it that is good and applied as it ought to be Chapter ix Of the diuision of the matters which shal be handled hereafter and of the principall pointes which are at this day in controuersie concerning the Supper and the Masse I Wil now come to the principal points which do moue vs by good reason not in any wise to allowe the masse being of the same forme and qualitie that at this day it is set forth vnto vs of the which pointes I will firs make a generall diuision and afterward a more special and then I will propone and expounde them all the one after the other euery one of them in his place The first diuision which is the most generall shall conteine fiue pointes of the which fiue pointes I will after ward make more special diuisions The first is touching the matter and all the pieces and inuentions and humaine tradicions in generall whereof it is compounded The second is of the wordes of the same in speciall And the third is of the signes and of the things signified by them The fourth of the prayers The fift of the collectes As touching the second point which concerneth in special the wordes of the masse I deuide it againe into three points The first is touching the language of them The second concerning the pronunciation The thirde concerning the application of them And for the third point which is concerning the signes and the things signified I do deuide them againe into six other pointes The first is the transubstantiation of the signes The second the adoration of them The third the reseruation and application which vsed beside the vse of the supper The fourth is of the sacrifice The fift is of the coÌ„munion The sixt of the application aswell of the sacrifice as of the communion both for the dead and for the liuing Now concerning the first the fourth and the fifth Of the fiue pointes which I did in the first place set forth in generall I doe not at all make any other more speciall diuision of them Now all these pointes ioyned and comprehended together do amount to the number of 12. the which I am not determined here to handle all at large but onely summarily to the ende that men may vnderstand which be the principall differences to agree vpon between the reformed Church and the Romaine Church concerning the Sacrament of the supper and that of the Masse Chapter x. Of the first general point which is of the whole matter of the Masse and of the additions vvhich men haue giuen to the supper of the Lorde in the same by the vvhich they haue cleane ouerthrovven his institution THe first point then that we doe condemne in the Masse is that ingeneral there are so many inuentions traditions and humane additioÌ„s to the Lordes institution so many chaunges and disguisings of the same and so many ceremonies and foolish and doultishe superstions and insufferable Idolatries that there remaineth in the same no kinde of forme of the pure ordinance of the Lord but that it is there wholy ouerthrowen And by the same meane the expressed word of God is there openly violated in as much as it is so often and so expressedly forhidden by the same in the holy scriptures to adde or to diminish any thing to or from the lawe statutes and ordinances of the Lorde or to go out either on the right hand or els on the left For the which cause Saint Paul meaning to correct the abuses which were already in his time committed in the supper among the Corinthes said plainely setting foorth the institution of Iesus Christ I haue receiued of the Lord that which also I haue deliuered vnto you And after ward he expoundeth it point by poynt in what sorte Iesus Christe did institute and administer this holy Sacrament and ordeined it to be administred afterward in his Church wherein he ment to giue plainely to vnderstand not onley to the Corinthes but also to the whole Churche of God as well for that present time as for all the time to come that the institution of the Lord is pure whole and perfect what rule there was and is to be obserued in such matter without adding any thing to it or diminishing chaÌ„ging and disguising any thing from it or in it For if Saint Paul which was plucked vp euen to the third heauen and who sawe there secrets incomprehensible to man and hath so faire and excellent a testimonie of his vocatioÌ„ by Iesus Christ him selfe neither would nor durst take in hande such a matter but did content him selfe with the simple ordinance of the Lord and tied him selfe to the fame rule and did drawe thereunto the whole Church what pride is this in those which dare vndertake more then he yea more then the very sonne of God him selfe did These which are so audacious ds they not feare at all the curses which are denounced by Saint Iohn in the Apocalypse to all those which either adde or diminish any thing to or from the doctrine reuealed by the Lord for that which he saith in his Apocalypse doth no lesse agree to all the rest of the body of the holy scriptures then to it selfe for so much as there is no canonicall booke which is of lesse authoritie And if Saint Paul did assubiecte the very Angels to the Gospell which he had preached Note who dare set him selfe vp aboue them Chapter xi Of the second generall point which is of the wordes of the Masse and of the diuision of the same into his members and first of the language of the Masse AS concerning the second point which is touching the wordes of the Masse we haue to note first that albeit that it were so that there were not one onely worde in the

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