Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	bread_n	priest_n	7,308	5	6.9559	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A72059	The confession and publike recantation of thirteene learned personages, lately conuerted in France, Germanie, and the Lowe-Countreys, from poperie, to the Churches reformed wherein they haue zealously and learnedly set dovvne the reasons that moued them therevnto. The names and degrees of the conuerts. 1. Godefrid Rabin ... 2. Simon Palory ... 3. Iohn Colleij ... 4. Melchior Roman ... 5. Iohn Norman ... 6. Father Abraham ... 7. Antony Ginestet ... 8. Signeur Lewis ... 9. Father Edmon ... 10. Leonard Theuenot ... 11. Sir Francis ... 12. Francis Goupil Angeuin ... 13. Lewys du Boys ... Translated out of the French and Dutch printed copies, by I.M.; Eight learned personages lately converted (in the realme of France) from papistrie, to the Churches reformed.	W. B., fl. 1601.; J. M., fl. 1602.	1602 (1602)	STC 1074.5; STC 20598; ESTC S115544	99,696	118

reading some bookes intreating of Religion and such as handle matters now in controuersie I haue bestowed some time in reading and examining the places of holy Scripture whereof Saint Paule speaketh 2. Tim. 3. that the whole Scripture is giuen by inspiratinn of God and profitable to teach to improoue to correct and to instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good workes Iohn 5.39 Esay 8. whereof he also beareth record that the Scripture is of power to make vs become wise to saluation through faith in our Lorde Iesus Christ It is shee as I said before to whome our Sauiour Christ sendes vs as also the Prophet Esay when he vseth these wordes Romish seruice To the lawe and to the testimony if they speake not according to this worde it is because there is no light in them there haue I found seeking her opinion and aduice touching the seruice and doctrine maintained in the Romane Church which shee in no wise approoues but contrariwise in expresse wordes condemnes it I haue not disdayned to peruse the auncient fathers and doctors of the Christian Church whome the Romane Church ordinarilye vse for a buckler against those of the religion their owne wordes doe make mee know that their bookes serue not so much to confirme the seruices in the Church of Rome as to destroy them One thing hath exceedingly mooued me that is the Masse and prayers vsed in the Romane Church Masse which beare witnesse against themselues hauing many traces and reliques of the auntient doctrine of the primitiue Church which was in the Apostles time And to shew that I do not speake this at randome I will produce some witnesses aswell out of the holy Scriptures and auntient fathers as out of that which is contained in the Masse and in the seruice of the Church of Rome The principall controuersie at this day is concerning the pure seruice of God Those of the Church of Rome and in generall all the religious thereof do fully esteeme and conceiue it to consit in praying to Saints and Ladies Praying to Saints to honour and serue them nay which is more to present themselues before their images and there yeeld vp their offerings and deuotions God speaketh so plainely by his first commaundement to worship and serue him onely Exod. 20. Math. 4. Deut. 6. Esay 48. Exod. 20. that it is easilie seene how hee condemneth all seruice in the Romane Church And heereunto I adde his protestation made by Esay Not to giue his glory to another his declaration else where that he is iealous of his honour What can there be more expresse against all the seruices of images then the prohibition by the second commaundement Against Images not to make any image nor the likenesse of any thing not to bowe downe to it and worshippe it I shoulde neuer haue done if I shoulde rehearse all the passages of holye Scripture which are against images and the seruice of them Haba 2. Ierem. 10. they are called vanity teachers of falshoode and those that shall serue them are threatned to be brought to confusion The other great contention at this day is touching the transubstantiation and worshipping of the host TransubstantiatioÌ„ They perswade themselues in the Church of Rome that the bread and wine of the Masse after their consecration is no more bread and wine but the true and naturall bodie of our Sauiour Iesus Christ and thereuppon they forge that the substaunce of breade and wine must not be there any more sought for vnder these apparances of bread and wine Christ Iesus is there really all whole both God and man in his owne proper substance and therefore they teach men to bow downe themselues and worship this bread and this wine wherein doubtlesse they commit a great Idolaty if Christ Iesus be not there Act. 3.22 Acts. 3.20 Iohn 12.8 Mat 28.5.6 Mar. 24.23 Mar. 13.21 Luke 17. Ma. 24.27 as they would haue it beleeued And I pray you what meane so many places of the holy Scripture which testifie that Christ Jesus is ascended vp into heauen that from thence he shall not come vntil he commeth to iudge the quicke and the dead that the heauens do containe him vntill the day that all things shal be restored that we shall haue the poore alwayes with vs but him we shall not haue alwaies that wee must not follow those that shall say Christ is heere Christ is there that he shall come like lightning that goeth from the east towards the west The Apostle Saint Paul names bread and cuppe the bread wine in the celebration of the supper Whosoeuer shall eate of this bread 1. Cor. 11. saith he and drinke of this cuppe c. Our Sauiour Christ Iesus after the communication of his supper Math. 26. Marke 14.22.23.24 Luk. 22.19 Iohn 4.14 nameth the cuppe which he had ministred to his Apostles the fruite of the Vine I will drinke no more saith he of this fruite of the vine hee himselfe requires it at the hands of his worshippers Who worship the father in spirit truth places wholy contrary to the doctrine of transubstantiation and adoration of the host 1. Cor. 10.16.17 I know well that the breade of the supper is called the body of Christ and the wine also the bloud of Christ but notwithstanding I note on the other side that the same bread is called the communion in the body of Chrost the wine is called the bloud of Christ but it is also named the communion of the bloud of Christ and the new Testament in the blood of Christ Which places teach vs that we must not alwaies take the words in the foote of the letter nor vnderstaÌ„d that the bread wine of the supper be not more bread and wine in their substance but as bread is called the communion in the body of Christ the wine the communion and new testament in the bloud of Christ for because they represent vnto vs our coÌ„munion in the body bloud of Christ the new testament in the same bloud of Christ and moreouer the bread and wine of the Lordes supper represent vnto vs the body and bloud of our Sauiour Iesus Christ August in prolog tract Psalm 3. Tertulâ—adu Marcio lib. 4. chap. 40. Et lib. 3. Cotra eunde cap. 19. as S. Augustine and Tertullian name them the one a signe the other a figure of the body and bloud of Christ And this was the reason when Christ instituting his supper hath saide of breade This is my bodye and of wine This cuppe is my bloud Hence it comes that the auntient Church as the wordes of the Masse giues vs to vnderstand when they came to the communication of the supper vsed this exhortation sursum corda therby aduertising the faithfull to lift vp their harts aboue the visible things of the Sacrament and to imbrace Christ Iesus

in heauen through a liuely and true faith And such or the like manner of speaking is not to be thought strange for there is not any but doth acknowledge that here is a question of a Sacrament and it is well knowne that in matter of Sacrament the Scripture vseth to giue vnto the signe the name of the thing signified as when shee nameth the Circumcision couenant Genes 17. Exo. 5.11 albeit it was but a token of the Couenant and the Lambe which was offered in the Passe-ouer she names him Passach that is to say Passage and yet notwithstanding he was but a token of passage Sacrifice for quicke and dead They thinke that in the Masse there is a sacrifice propitiatorie for the remission of sinnes both for the quicke and dead but I doe see that the whole Scripture sendes vs to the sacrifice of Iesus Christ which he hath offered Heb. 20. Rom. 5. viz. his owne body vpon the Crosse Jt is through this onely oblation that we be made holy and haue eternall redemption How can the Masse be propitiatorie for our sinnes seeing that in the Masse there is no effusion of bloud Heb. 9. and as the Apostle to the Hebrewes saith There is no remission without shedding of bloud I haue considered and oftentimes meditated as well on the three Euangelists as on Saint Paule touching the institution of the Supper of our Sauiour Iesus Christ Heb. 5. 7 Psal 110. Math. 1. Acts. 4. 1. Cor. 22. wherevpon they would builde and grounde the sacrifice of the Masse But I haue seene plainely that it was without any apparance of reason For Christ Iesus vnder the formes of Bread and Wine presents his body and bloud and commaunds to communicate it and to preach his death and passion vntill his comming he speaketh nothing at all touching the offering it in sacrifice I finde likewise in other places in the scripture that Christ Iesus is the onely sacrificer according to the order of Melchisedech that through his onely sacrifice the wrath of God is appeased and therefore he is called Iesus that is to say Sauiour S. Peter saith There is no other name giuen vnder heauen whereby we must be saued S. Paule saith that he reioyceth in nothing but in Iesus Christ and him crucified It were a needelesse thing for mee to recken vppe all places that serue for this purpose In the Masse it selfe there are wordes to be found which beare recorde that those that haue composed it haue beene constrained to confesse that aunciently in the action of supper there was but a sacrifice of prayse and thanksgiuing according to the doctrine of Saint Paule When and as often as you shall eate of this bread and drinke of this cup you shall pronounce the death of our Sauiour vntill his comming Masse condemned by her owne Canons and behould the proper speeches touching the same in their owne Canons Pro quibus tibi offerimus vel qui tibi offerunt hoc sacrificium laudis pro se suisque omnibus that is For which we offer vnto thee or those that offer vnto thee this sacrifice of praise for themselues and all others And in another place in a Collect for the dead Praesta quaesamus omnipotens deus vt animae pro quibus hee sacrificium laudis tâ—ae obtulmus maiestati that is Graunt wee beseeche thee Almightye God that the soules for whome wee haue offered vnto thee this sacrifice of praise c. And in another Collect beginning Propitiare Domine there is pro quibus tibi offerimus sacrificium laudis that is Be mercifull O Lord to those for whom we haue offered vnto thee this sacrifice of praise The Church of Rome nourisheth men in ignorance Reading the Scriptures forbidden forbidding laye people and women to read the Scriptures and in their prayers and assemblies they vse an vnknowne tongue I could neuer comprehend how many bee accorded herewith that which is said in the Psalmes Happye is he Psal 1 Psal 19. 119. Deut. 4. who in the lawe of the Lord exerciseth himselfe day and night that the law of the Lord is an vndefyled law conuerting the soule and giueth wisdome to the symple that she is a light to lighten our feete c. Saint Peter saith that we doe well to be attentiue to the reading of the Prophets which giue vs light as it were a Candle in a darke place and Saint Paule saith in generall termes that whatsoeuer is written is written for our learning Saint Ierome knew verye well this doctrine when he wrote to Lata in these Termes Let the daughter loue diuine and heauenly bookes insteade of sylke and precious stones and in those bookes let her not be delighted with the outward gilding and embrodering of the couer but with the inward erudition distinguished and corrected according to faith let her learne fyrst by the Psalmes of Dauid to renounce wordly vanities let the Prouerbes of Salomon teach her to liue vertuously let her accustome her selfe to contemne and detest earthly things in Ecclesiastes let her follow the example of patience and vertue in Iob let her take the holy Gospell into her hands and neuer let it depart from her but with all her hart let her study the Acts and Epistles of the Apostles and when shee shall haue enritched the closet of her heart with such ritches then let her learne the doctrine of the Prophets and the bookes of Moses and for the last the Canticles For if shee shoulde haue read it in the beeginning shee might peraduenture haue beene wounded in her heart by not rightly vnderstanding the holy songs of the spirituall weddings vnder carnall wordes Vpon this purpose Saint Augustine doubteth not to pronounce August in hu 50. Sermon to his brethereÌ„ in the desert that hee who maketh no reckning to reade and meditate in the holye Scriptures sent from Paradice ought to feare not onely the incurring of eternall tribulations but also the enduring euerlasting paines and punishments For it is so dangerous vnto vs not to reade the holy Scriptures that with great griefe of minde the Prophet cryeth out Esay 5. Ose 4. 1. Cor. 14. For this cause my people haue beene led into captiuitie for that they haue no knowledge for hee that is ignorant shall be ignorant and a little after he addeth that those who will not vnderstand in reading in this world God will not know them in the day of iudgement and then finally he exclaimeth Why are we not carefull to reade the holy Scripture where our soules are fed and nourished for euer Seruice in an vnknowne tounge As for the seruice vsed in a tongue vnknowne I am greatlye abashed that so many reasons vsed by the Apostle S. Paule in the 14. Chapter of the first Epistle to the Corinthians to withdraw men from so palpable abuse coulde not touch nor mooue the heartes of the Pastors and Gouernours of the Romane Church for to feede the

and retire from her Forasmuch as if we beleeue workes to be sufficient we must wholy deny Iesus Christ and say that his passion was without fruite which were a sinne against the holy Ghost And therefore now doe I purpose with all my affection to withdraw me from this Laban or idolatrie as did the good Iacob with an infallible beliefe that her promises are vaine and deceiuing and I doe knowe my nature to be so depraued and corrupted that it were impossible for me to attaine saluation through my workes according to her cursed counsell And that which I finde more detestable is that notwithstanding the perfect wisdom of holy writ whereunto the Prophets Euangelists Apostles and the sacred word of our Sauiour Iesus Christ doe beare recorde that in beleeuing them we shall haue life euerlasting the scope of our desires and tipe of true felicitie and contrarywise a curse and Anatheme pronounced against those that shall eyther thereunto adde or diminish Apoc. 22.21 Yet our aduersaries against this celestiall trueth the onely foundation of faith do approoue a thousand traditions and vnwritten doctrines Humaine traditions forged vpon a mortall anuile in the shop of humaine wit But O prodigious thing oh monster of our age vnknowne to the most peruerse hereticks and fullest of impietie One Archicoriphee and as it were a Patriarke of others hath not blushed to write nay which is more to imprint and publish not without horrible blasphemie a little Treatise of the insufficiencie of the Scriptures Insufficiencie of the scriptures Where is then the perfection of them which is so highly commended by the Apostle who saith It is not permitted to know aboue that which is written 1. Act. 1. Cor. 4. no not if an Angel should speak otherwise Gala. 1.5 Could they not or ought they not or had they not the knowledge or durst they not fully reueale vnto vs the mysteries of truth concerning saluation Surely it were sacriledge to thinke it and Atheisme to beleeue it Alas what would become of so many religious soules since the worldes infancie vnacquainted altogether with the inuentions of Romaine Bishops brought forth but since a few forepassed ages Let vs assure our selues that that which is the first whether it be prophecie or the written gospell is most true and sufficient to saluation otherwise what should wee beleeue where should we ground our selues whereon would our faith laye holde if we should follow mans inuentions Euery man is a lyer and cursed be he that trusteth in the arme of flesh Men would teach against Gods worde that the sonne of man God and man Transubstantiation is vnder the forme bread in the pretended sacrifice of the Masse that his body is made of bread or at least that the substance of bread is changed into him that he is to be sought for betweene the hands of the Sacrificer Good God what absurditie is it to seeke the father of eternitie the creator of the world who hath the heauens for his throne respecting his diuinitie and who according to humane nature sits on the right hand of the father from whence he shall come visibly to iudge the quick and the dead to seeke him I say as great as he was vpoÌ„ the crosse closed within a little morsell of dowe lesse than halfe a foote Should he be found where he is not What blindnesse trow you is this Let vs rather seeke him where he aduertised vs that he would retire himselfe and prepare a permanent habitation for those that are his he alone is a faithfull witnesse he alone is our Doctor to reueale his secrets Let vs go to the law of grace to the gospel that speaketh plainly and certainly hereof What is he so ignorant or foolish that would fasteÌ„ to this corruption the prince of immortalitie seeing that the Sacrament is often subiect to the eating of Mice or Rats apt soone to corrupt I can alledge in testimonie of the trueth that which I saw at Lymoges in the Couent of the Iacobins the Prouinciall being come thither found an infinite number of formes or consecrated sacrifices much eaten with Rattes and wormes wrapt about likewise in cobwebs and againe in the said place the first sunday after the Octaue vnder pretence of religion the Subprior threw downe the box falsely and maliciously accusing those of the true religion reformed thereby minding to haue massacred them as a domestical seruaÌ„t of the said couent publickly confessed and therfore was whipped in the said towne banished the same In Leride a goodly town in Spain in the church of the couent of S. Dominick in my presence the proctor of the Couent being come into the city said Masse consecrated many Wafers to giue vnto the communicants wherof sundry were left whence returning to the Vestry one fell down which he treading vpon it claue to his wet feet without being able any way to pull it off but was mixed with the durt which could not be wiped away Foure Augustin Monkes were hanged in Seuel for that they said Masse and did not purpose to consecrate such is their extraordinary proceeding to cause the people to become idolaters to the bread and chalice Molon an inquisitor at Barselon after the consecration did cut the host with cissers Also Pope Sixtus the fourth in the towne of Florence commaunded that when the Priest held vp the host the people theÌ„ worshiping should be murdred which bloudie choler was put in executioÌ„ Pope Gregory the 7. hauing asked the Sacrament touching the reuealing of certaine things against the Emperor receiuing no answer threw it into the fire To be short Pope Victor the 3. a Bishop of Ebora and also the Emperour Henry the 7. were poysoned in taking the host and chalice Loe these are the absurdities and prodigious actes wherunto transubstantiation would subiect the glorious body of our Lord if it could preuaile Besides the ConcomitaÌ„cie which is falsly pretended therein Sacraments vnder one kinde is the occasion of the peoples priuation of the cupp against the ordinance of Christ who hath commaunded saying Drinke yee al. Mat. 26. and the practise of the Church 1. Cor. 11. and so they are depriued of consolation in participating through a liuely faith really the benefits of the bloud of our Sauiour for the remission of sins and confirmatioÌ„ of Gods couenant Now the taste of the substance of bread the sauour and odour of wine the inseperable accidents of the essence their true foundation and wherin they subsist doe teach vs that the signes abide in their naturall and essentiall proprietie not in their vsage which represeÌ„ts vnto vs as a liuely image and really present and as an instrument of Gods grace the spirituall food the quickning refectioÌ„ the pledge of immortallity to the penitent faithfull soule bread being the communioÌ„ of the body the chalice sanctifieng the communioÌ„ of the bloud of life known receiued apprehended applied aswell throgh the secret operation

not vnto Simon Peter but Simon Magus of whom is spoken in the 8. chap. of the Acts and treade vnder feete the sacrifice of Christ by the damned sacrifice of the Masse The Masse a damned Masse I name it damned and with good reason for if Satan in any article sheweth himselfe impudent deceitfull and malicious it is in this point For what is the Masse but a manyfest and damnable prophanation of the merites of Iesus Christ yea such a prophanation whereby not onely the body of our Lord Iesus Christ is againe here on earth killed being neuerthelesse asceÌ„did into heauen glorified by God his father and placed to his right hand commeth to be broken of a man as being comprehended in a peece of dowe but also the greatnesse the full satifaction the vertue the eternity of his merites are vtterly reiected The scripture to the contrary teacheth vs manifestly to fly such a monster of errors admonishing vs that we obtaine onely by the blood shedding of our Lord Iesus Christ once done at the Crosse saluation and not by the damned sacrifice of a priest who offers againe and teares in peeces as a cruell hang-man the body of our Lord Iesus Christ that it is by his onely sacrifice done for vs as the Apostle saith 1. Cor. 1.30 But ye are of him in Christ Iesus who of God is made vnto vs wisedome and righteousnesse and sanctification and redemption That according as it is written he that reioyceth let him reioyce in the Lord Whereof the Apostle testifieth in the 9. to the Hebrewes making a comparison betweene the sacrifices of the olde Testament with the sacrifice of our Lorde Iesus Christ shewing the difference of the one to the other opposing the imperfection and mutability of the one for they were renewed euery yeare to the perfection of the eternity of the sacrifice of our Lord Iesus Christ And therefore reade the new Testament ouer and ouer you shall finde no where one word I say not onely of the Masse which is an inuention of Satan but neither of any Propetiatory sacrifices of what kinde soeuer they be but of the onely sacrifice of Iesus Christ Psal 110.4 who being anoynted of God his father to bee an eternall priest according to the order of Melchizedeck hath voluntarily giuen ouer himselfe vnto the death and for euer reconciled vs with God the father If then the matter be thus cleare what shall our Docters reply to maintaine their Masse which is vtterly conuicted by these places of the holy Scripture for they cannot hold the words of the Apostle for trueth vnlesse they accuse themselues of this their abuse the reason is euident for if the Leuiticall sacrifices haue beene vnperfect and not sufficient to wash away the sinnes of the children of Israel because it was necessary to iterate renew them often how much the more shall the Sacrifice of our Lord Iesus Christ bee of small estimation before God his father when not onely euery yeare but also euery day yea almost euery houre it must needes by a priest be itterated and renewed And loe this is the doctrine of that great vicar of Iesus Christ of his Bishops and Supposts or Cardinals c. Consider once the substance of this faire sacrifice which is figured in the Masse but why do I call it a sacrifice seeing it is nothing els but a manifest deuision of Christ and his merites for as the Apostle saith Heb. 7.22 Where no shedding of blood is there is no sacrifice Marke once briefly the doctrine wherewith they nourish the people when they speake concerning saluation they keepe them depending on their tradition and merits of men where the scripture contrariwise testifieth most euidently that we cannot please God in any sort of our selues or by our merits but that we obtaine saluation onely by faith that it is his pure goodnesse as we read in the 3.4.5 and 10. chap. to the Romanes and in the 2. 3. to the Ephesians where the Apostle excludeth cleerely all these commeritors when he sayes By grace are ye saued through faith and that not of your selues it is the gift of God Not of workes least any man should boast himselfe in the 3. to the Phillipians vers 8. I esteeme saith the Apostle speaking of his owne person hauing thousand times more reason to boast of perfection and holinesse of his workes then our Papists haue now a dayes I esteeme saith hee all things but losse for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and doe iudge them to be doung that I might winne Christ Shall we desire a cleare and manifest testimony for to humble our selues before God and so to lift vp our harts vnto God for to craue mercy from him But the wickednesse of the Romish cleargy is so great and the poore people is so blinded that they neuer examine themselues and the vnworthinesse of their merrites which be not at all yea insteed that they should cry out with the Prophet Dauid in his 143. Psalm vers 2. Enter not into iudgement with thy seruant for in thy sight shall none that liueth be iustified they flatter themselues bring to an account before God their merrites and worthinesses to be saued by them or at least partly Wherein we haue to marke the great deceitfulnesse of Satan who knowing our sicknesse and our weaker part and obseruing that men by nature is giuen to an idle presumption pleasing of themselues and that man flatters commonly himselfe he propounds vnto him his merrites and good workes to this end that putting his confidence on the same hee might forget to imbrace the grace of God which saueth vs in Iesus Christ and therefore if any doctrine be mingled with the deceite of Satan Iustification by merrits the deuills Doctrine it is this doctrine namely of the iustification of the poore sinner before God for if he could once take away the trueth of this Doctrine which is the foundation of our saluation he might soone come to the ende of his purpose and intent seeing that without this there is no more any life for the poore sinner no mercy no couenant no promise but in a word eternall damnation if we will trust in any manner on our selues or haue opinion onely of any merrite The death of Papists a good thing to obserue From whence I pray you come so many sobs so much weeping so many teares and to be short such an vnbeliefe and incertitude of saluation in the article of death not only amongst the common people but also amongst the Priest and teachers yea such a despaire that they condemne themselues hauing no feeling of the salutary grace of God is not the reason because they considering and diligently examining their owne workes finde nothing that can subsist before such a iust iudge Surelye it is so for they are all but infirmities and stinking pollutions And this is the

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