Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	drink_n	eat_v	flesh_n	4,887	4	7.4765	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

in his owne person Wherefore it is as possible that the ChristiaÌ„ people should be fedde spiritually with the body blood of Iesus Christ by the communion which the priest alone maketh in his masse as it is possible that he may be fed bodily with that which the priest dineth with and eateth drinketh all alone Wherefore if the people wil be partakers of the things signified by the signes of the supper they must also be partakers of the worde of the signes of the same which are the meanes whereby God will coÌ„municate those things which they doe signifie For as he hath ordeined the meane whereby he will giue entertaine conserue the bodily life eueÌ„ so hath he done for the conseruation of the spiritual life And therefore seeing that he hath ordeined the ministerie of the word of the sacrameÌ„ts in respect of the spirituall life he that would haue conserue it without this meane should do as much as if he would liue a bodily life without eating or drinking vsing the meane ordeined of God for the nouriture entertainemeÌ„t of the same if there be no such necessitie and let that they both cannot be had For God hath not so tied his graces to external things that he cannot distribute the same without them by his diuine vertue and without externall meanes if it please him prouided that there bee no contempt or rebellion of our part for albeit that he hath made vs subiect thereunto so farre foorth as hee giueth vs the meanes yet for all that he is not subiect as wee are but so farre foorth as it pleaseth him to vse them of his owne free will. And therefore euen as he did nourish extraordinarily supernaturally by his diuine vertue Moyses Elie and Iesus Christ the space of fortie dayes they not receiuing in that time any bodily meate or drinke according to the order of nature euen so may hee nourishe spiritually and communicate his gifts and graces without the ministerie of man ordeined in his Churche if it please him to those which by necessitie are depriued of them notwithstanding that they haue great desire to vse the meanes which he hath ordeined and that they do all their indeuour that they may to haue the true and right vse thereof as if a faithfull man were so holden by necessitie of sicknesse or by captiuitie and prison of tyrantes or by some other like necessitie which hindreth him that he may not participate outwardly For if there were there of his fault and that hee would forbeare for his pleasure and that he would not do his duetie in that behalfe the reason shoulde bee otherwise Chapter .xii. How greatly and how much the more inexcusable the Romaine priestes should be for depriuing the Christian people from the communion of the body and of the blood of the Lorde in their Masses and of his blood in their common Suppers if the doctrine of their transsubstaÌ„tiation were true ANd if the doctrine of transsubstantiation were true that which I say would fight yet more sharpely against the Romaine priests For seeing that they doe affirme that the bread and the wine which are the signes of the supper are conuerted into the very body and blood of Iesus Christ the which they signifie they must also confesse will they or will they not that in depriuing priuing the people of these two signes in their masse they doe also depriue them of the bodie of the blood of Iesus Christe and that in their commoÌ„ supper they depriue them of the blood deliuering to them but they body according to their doctrine for seeing that we must be made flesh of the flesh bones of the bones of Iesus Christ by the communioÌ„ which we should haue with him and which is represented vnto vs as well by baptisme as by the supper an other can not be that for vs And by that meane the priests may no more receiue the supper for vs in our name then they may be baptized in our name for vs And therefore Iesus Christ said not that he which should eate his flesh and drinke his blood by vicar lieutenant should haue life in him should be in Iesus Christ and Iesus Christ in him but said openly He that eateth my flesh and drinketh my bloud dwelleth in me I in him hath eternall life and I will rayse him vp at the latter day Let the Romaine Catholiques then consider whether their priestes may eate this meate and drinke this drinke rise for all their parochians and for all those which heare and see their masses and whether they will be contented to be so nourished with the flesh and with the blood of Iesus Christe and so to rise at the latter daye in the person of their priestes Chapter .xiii. Of the Sacrifice and of the Communion that the priestes doe administer in their masses as well for the dead as for the liuing THus much concerning the coÌ„munion which is in the masse and concerning the ninth errour which wee doe blame in the same I will now come to the tenth which is coÌ„cerning that that the priests doe not doaste that they do sacrifice and coÌ„municate in their masse only for the liuing but also for the dead affirming that by that meane they doe applie the sacrifice of Iesus Christe and the vertue and the merite of the same as well to the one as to the others For the which cause they saye that they doe deuide their hosties into three partes in their communion of the which they dippe the one into the wine in their challice against the expresse ordinaunce of the Lorde yea and against the very auncient canons For the Lorde did not temper the bread with the wine neither did hee make a soppe in the wine in the institution of the supper neither did he also commaunde to do it And therefore it is written in the auncient canons which forbidde the same that Iesus Christe did distribute the bread apart and the wine apart and that he gaue not the bread nor the morcell tempered to any other then to Iudas which betrayed him and he gaue it not vnto him yet in the Supper but out of the Supper Nowe of these three partes that the priestes make of their hostie in their masse they assigne the one to the liuing and the two others to the dead because that they doe make two sortes to witte the one which are already happy and doe raigne in Paradise and the other which are yet holden in the paines of purgatorie and haue not yet fulfilled their penance nor haue fully satisfied vnto God and by that meane they doe sacrifice and communicate both for the liuing and for the dead all at one tyme as though Iesus Christe had not fully satisfied for all by his sacrifice and as though the ministerie of the woorde and of the Sacramentes were

either with the other maners of sacramentall speache of the scriptures and with their liuely signification and exposition or els with the nature as well of the sacramentes as of the true bodie of Iesus Christe or of all those articles of the faith whereof I haue now made mention For the exposition which in matter of sacrameÌ„tes can not agree with all those points may not be true On the contrary that which disagreeth not at all but doth very well agree with all these pointes may in no wyse be reiected as false Now we saye that the same of ours doth agree with them very well in as much as it agreeth with all other the like passages of the scriptures and like maners of sacramentall and figuratiue speaches and with the natures of the sacramentes and of the signes of them and with that of the body and of the blood of Iesus Christ and with the articles of our faith For we are not at all in controuersie with the transsubstantiatours nor with the consubstantiators touching the wordes of the Supper whether they be of Iesus Christe and whether they bee true or no and whether hee be present in the Supper or absent and whether his body and his blood be there present and distributed and communicated or no for wee all agree in all these poyntes But the different is onely in the maner of the presence and communication to witte whether it bee bodily or spiritually and whether the body and the bloud of Iesus Christ be there distributed and eaten and drunken bodily and naturally or els spiritually and suppernaturally We saye that it is spiritually and supernaturally by meane of the reasons which I haue already alleadged the other saye that it is bodily and naturally which thing wee can not graunt them if wee will not foorthwith graunt them al the absurdities whereof I haue made mencion and a great nomber of other which folowe their doctrine Chapter vii Of the adoration of the bread and of the wine as well in the Masse as in their pixtes and boxes and of the idolatric that therein is SO much touching the errour of transsubstantiation from whence there followeth yet an other very great very vnsufferable the which I set downe for the seconde concerning the matter of transsubstantiation and for the seuenth of the twelue into which nomber I bring all the poyntes This same is concerning the worshipping of the bread and of the wine in stead of Iesus Christ the very sonne of God This is an errour which yet draweth after it many other The first is that where the bread the wine should be distributed in the masse to those which be there present as the Lorde hath commaunded that it should be done in the supper they doe onely set them out to shewe lifting them vp on high and causing them to bee worshipped of euery one as idols through great superstition and idolatrie whose like neuer was since the beginning of the world howe great soeuer the blindnesse haue bene For as Cicero himselfe witnesseth there were neuer men that did beleeue or thinke that that which they did eate was god And there was neuer any people so beastly which did thinke that the idols the visible things which they did honour and worship were really and essentially gods but onely that they were remembrances and representations But the idolatrie whereof I now speake passeth on much further For it contenteth not it self to cause the bread and the wine to be worshipped and honoured as holy sacred signes ordeined to be remembrances and representations of the very body blood of Iesus Christ but as Iesus Christ him selfe in fleshe and bone and man and God together For they affirme that there is no more bread nor wine but that that which was bread and wine before the consecration is really and in deede Iesus Christe him selfe which thing may not be by meane of the reasons which I haue already alleadged From whence it followeth that the bread and the wine are there worshipped for gods that that same worshipping is a very idolatrie and cleane contrary to the holy ordinaunce of the Lorde and to that which he hath sayd and done and commaunded in the institution and administration of the same For he commandeth expresly to doe that which he did in the remembrance of him and not otherwise Nowe hauing taken the bread the wine hee did not lift them vp on high nor caused them to be worshipped by his disciples before he did distribute them but did distribute them to euery of theÌ„ with expresse commandement that they should take both the one and the other euen at the same very time that they shoulde eate the bread and drinke the wine euen as they did in deede And if this can not be proued to be done neither in their masse nor in the very supper which they do administer to the people there is theÌ„ lesser reason to reserue the bread in pixtes caskets cupbordes and such like not onely to cause it to bee worshipped as God or to beare it about in procession in great pompe and solemnitie to that very ende as the Persians did beare in time past their sacred fire but also to coniure the time the tempestes and the Deuils and to vse them in such like superstitions according as it falleth in their fantasie For as I haue already heretofore shewed albeit that it were so that according to their doctrine of transsubstantiation the bread were chaunged into the bodie of Iesus Christe yet for all that it coulde not haue place out of the vse of the Sacrament by meane of the reasons that I haue already yelded Nowe it is very true that there is no vse there where the Sacrament is not administred and that it is not administred there where it is not distributed with the woorde to those which are capable of it And if they doe applie the signes thereof to any other vse then to the same for the which they are ordeyned that vse is not lawfull wherefore it may not bee taken for an vse but shoulde bee reiected as an abuse manifestly contrary to the woorde and ordinaunce of the Lorde And on the other syde if this abuse were not so great yet so is it for all that that this worshipping of the bread and of the wyne and of their holy hostie can not bee without putting them alwaye which doe worshippe them in great daunger of Idolatrie At the least it can not bee done in fayth Note for so much as it must needes bee that the worshippers remayne alwaye in doubt touching the consecration of the priestes for so much as according to their doctrine there is no transsubstantiation if the intent to consecrate be not ioyned with the pronunciation of the woordes and that there is no man that can iudge and bee assured of the purpose of the priestes

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