Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	drink_v	eat_v	john_n	9,109	5	6.6439	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81339	A discourse of proper sacrifice, in way of answer to A.B.C. Jesuite, another anonymus of Rome: whereunto the reason of the now publication, and many observable passages relating to these times are prefixed by way of preface: by Sr. Edvvard Dering Knight and baronet.	Dering, Edward, Sir, 1598-1644.; Glover, George, b. ca. 1618.; Jansson van Ceulen, Cornelius, b. 1593.	1644 (1644)	Wing D1108A; Thomason E51_13; ESTC R22886	86,894	157

forget the highest mysterie of your Religion for here is no more materiall proper sacrifice then that fire here spoken of is materiall proper fire Fifthly S. Augustine in his next Chapter saith Illud quod ab omnibus appellatur sacrificium signum est veri sacrificii That which of all men is called Sacrifice is a signe of a true sacrifice which follows well after that which in this very chapter he had said a little above Sacrificium visibile invisibilis sacrificii Sacramentum id est sacrum signum est visible sacrifice is the Sacrament that is a holy signe of invisible sacrifice If then visible sacrifices with S. Augustine are sacraments or holy signes of invisible sacrifices surely then they were not in his Religion externall and proper sacrifices for the signe visible and the thing signed invisible are contradistinguished Sixthly a Table cannot be a Relative to a sacrifice proper but S. Augustine hath a Mensa Dominica ad Christi sacrificium pertinens the Lords table appertaining to Christs sacrifice Seventhly b Manibus non efferimus carnem sed corde ore offerimus laudem We do not with our hands offer flesh but with heart and mouth we offer praise Eighthly Sacrifice Priest and Altar are relatives and do meet together all or none But the Priesthood of Christ is not on earth c Christi sacerdotium in aeternum per severat in coelo the Priesthood of Christ doth for ever continue in heaven Therefore his sacrifice also is there with him for where the Priest is there the sacrifice must also be And this is plain by your Greek Liturgies where they as S. Augustine here of Christs Priesthood do affirm our Altar to be in heaven as in that attributed to S. James {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} so also in that of Chrysostome and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in that of S. Mark d Irenaeus Altare in coelis Our Altar is in heaven So S. Chrysostome calleth our Saviour e {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Altar above Epiphanius saith of Christ f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He the sacrifice he the Priest he the Altar Thus g Nazianzen comforts himself with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} another Altar in heaven But I must proceed with S. Augustine Ninthly that which is after a sort or in a certain manner is not to be said really and properly to be such but S. Augustine saith plainly and expressely of the Sacrament b SecundÃ¹m quendam modum sacramentum corporis Christi corpus Christi est The Sacrament of Christs body is after a kind of sort the body of Christ from whence by consequence it followeth that your sacrifice is at the most but after a kind of sort a sacrifice certainly then not a proper sacrifice Tenthly S. Augustine plainly calleth the blessed Sacrament of the Lords Supper c Convivium in quo corporis sanguinis sui figuram discipulis commendavit tradidit A banquet wherein he our Saviour did unto his disciples commend and deliver the figure of his bodie But you affirm that you do offer the substance and so you must say or by your own principles forfeit your cause for with you in your faith it is a consequence undeniable If no Transubstantiation then no proper Sacrifice In the eleventh place in the person of Christ comforting his disciples upon the hardnesse of that speech in S. John Except ye eat my flesh c. he saith a Non hoc corpus quod videtis manducaturi estis bibituri illum sanguinem quem fusuri sunt qui me crucifigent Sacramentum aliquod vobis commendavi spiritualiter intellectum vivificabit vos si necesse est illud visibiliter celebrari opertet tamen invisibiliter intelligi You are not to eat this body which you see or drink that bloud which they shall spill who will crucifie me I have commended unto you a certain Sacrament It being spiritually understood will quicken you and though of necessity it must visibly be celebrated yet it must be invisibly understood Twelfthly he saith b Non dubitavit Dominus dicere Hoc est corpus meum cÃ¹m signum daret corporis sui Our Lord doubted not to say This is my body when he gave the signe of his body In the last place S. Augustine in his Treatise of Christian doctrine where he discourseth plentifully of the right understanding of the holy Scriptures and what danger it is to take such places figuratively which are properly spoken or contrariwise he gives this Canon of direction Si praeceptiva locutio est aut flagitium aut facinus vâ—tans aut utilitatem aut beneficentiam jubens non est figurata si autem flagitium aut facinus videtur jubere aut utilitatem aut beneficentiam vetare figurata est that is If there be a preceptive speech either forbidding a mischievous deed or a villanous act or commanding commodity or a good turn it is not figurative But if it seem to command a hainous deed or villanous act it is figurative This is S. Augustine and this is undisputable I would unto this Proposition have subjoyned an Assumption such as would have fitted you and forced you to a Conclusion on our behalf but that S. Augustine hath already framed it S. Augustine hath made this inference for us and hath instanced thus in the next following words Nisi manducaveritis carnem filii hominis sanguinem biberitis non habebitis vitam in vobis facinus vel flagitium videtur jubere Figura est ergÃ² prâ—cipiens passioni Domini esse communicandum suaviter atque utiliter recondendum in memoria quÃ²d pro nobis caro ejus crucifixa vulnerata sit Except ye eat the flesh of the Son of man and drink his blood ye have no life in you He seemeth saith S. Augustine to command a villanous or mischievous act therefore it is a figure commanding us to communicate with the passion of our Lord and sweetly and profitably to lay up in memory that his flesh was crucified and wounded for us I could present you more out of this excellent Father as in his 150. Treatise upon S. John his Epistle to Dardanus and elsewhere but these already will serve to shew you that out of Cyprian Eusebius and S. Augustine you have more to answer then from them you have objected And now let a sober Christian judge whether any of these especially S. Augustine be like to decide the controversie on your side or on ours And thus have I closed my answer to your Treatise which if in some places it may seem thinne and barren I must have leave to suit it to your objections which must be answered such as they were And therefore I borrow a sentence from a learned Scholar who said Meus adversarius tam jejunÃ¨ de rebus gravissimis plerumque

disserit ut valdÃ¨ etiam jejunafutura esset responsio CHAP. XXI Catastrophe THus have you what my little leisure and lesse learning can afford wherein I might have shortned my pains and with one line have answered all for in all these six sheets of paper you never come near the proof of what you assumed Viz. That Christ Jesus did institute a sacrifice and that this sacrifice by him instituted is a sacrifice properly so named This proprietie and this institution I say you have not in any authority by you alledged once touched and are therefore farre from proof of your cause Your masse is the highest act in your Religion your sacrifice is a that point wherein consisteth the very essence of the masse wherein saith your Jesuite Caussin b The life of a Saviour is sacrificed yet for this highest point the very essence of your masse the sovereigne act of your faith devotion and Religion you have not one text throughout the whole Law of Christian Religion either convincing or pregnant nay you have not one probable deduction whereby to prove your determined errour Two places you grasp hard hold by but both in the old Testament First that of Malachy which you will take for your externall visible and proper sacrifice contrary to the plain sense of the place and contrary to the frequent exposition of the Fathers who receive it as of internall visible and improper sacrifice as Eusebius demonstr. Evang. l. 1. c 6 and l. 2 c. and l. 1. c. ult. Justin Martyr Dial. cum Tryphone Irenaeus l. 4. c. 32. Tertull cont. Marcion l. 3. c. 22. l. 4. c. 1. advers. Judeos in â—ine cap. 5. initio cap. 6. Chrysostom in Psalm 95. and advers. Judaeos Hom. 2. Hieron. in Malach. 1. 11. Augustin cont. advers. Leg. proph l. 1. c. 20. de civitate Dei l. 18. c. 35. l. 19. c. 23. contra Judeos c. 9. The other place is that of Melchisedec where he both a priest a King doth exercise both dignities As a priest he blesseth Abraham as a King he feasteth him and his army and this is the plain truth of that story so much and so impertinently by Papists drawn over to their Missall sacrifice CHAP. XXII Antistrophe 1. I Was minded to have cast anchor here and not to have whetted a disputation sharp already yet since that in matter of Religion one side is never to be blamed though it do proceed Disputationis serram reciprocando for truth must not be deserted because her adversaries bark at her I am therefore resolved to change my style and to proceed Semper ego auditor tantum nunquÃ¢mne reponam Yes the defendants buckler having warded your blows let me now take the assailants sword and be you respondent another while wherein I am well content to be concluded within three sheets of paper as you promised and did undertake You have produced three Fathers who all have answered themselves yet omitting many other I think fit to give you three for three First John Bishop of the Patriarchall sea of Constantinople for his eloquence surnamed Chrysostome The next Cyrill who held the famous Patriarchate of Alexandria whom Anastasius saluteth with the title of most clear light of the Fathers Thirdly S. Ambrose of Millan the ghostly father of S. Augustine And thus I begin with S. Chrysostome First having produced that of Malachy He clearly delivers himself what this pure offering is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} It is not offered saith he by fume and smoke neither by bloud mark it and ransome but by the grace of the spirit And that our Christian sacrifice is not tyed to any place as yours to your altars he saith that every man sitting at his own home shall worship God And for the manner he telleth you that our Saviour Christ did bring in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a more sublime and spirituall kind of worship But of a bodily sacrifice no word Secondly Chrysostome in another place doth number up tenne severall sorts of sacrifices in the Christian Church yet as if he were ignorant of all proper externall and visible sacrifice they are all of them metaphoricall and spirituall The place is full and copious I must contract it The first is imitation of Christ or charity 2. Martyrdome 3. Prayer 4. Psalmes or Hymnes 5. Righteousnesse 6. Almes 7. Praise 8. compunction or contrition of heart 9. Humility 10. Preaching Is it not pity that you or some body for you was not at this ancient Fathers elbow to jog him and to put him in mind of your Popish sacrifice But alas your present Romish faith or rather folly was then unborn Thirdly speaking of Christ he saith a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} He is both sacrifice and preist as Epiphanius before alledged whence I inferre that if the body of Christ be really present in your sacrifice by conversion of the substance of bread into the substance of his body then also since relatives do alway stand and fall together and that Chrysostome in that place saith that he is offered {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} by himself it must follow that your priest also as well as your sacrifice is Christ really and properly by the like conversion or transubstantiation of persons For Chrysostome and other Fathers do affirm that Christ is both our sacrifice and our priest and in all relatives if you will take one of them properly you must take the other properly also You may believe Cardinall Bellarmine cited before in my sixth Aphorisme cap. 6. Fourthly in the same Homily we do not saith he perform another but the same sacrifice whereupon as if he had been adventurous in this expression which happily might incurre a misconstruction the immediate words following do seem to retrench that latitude of sense thus {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or rather saith he we do perform a remembrance of a sacrifice Fifthly upon these words in S. John Except ye eat the flesh of the sonne of man and drink his bloud ye have no life in you and vers. 63. It is the spirit that quickneth the flesh profiteth nothing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} All these things are carnall and which ought to be understood mystically and spiritually for saith he if any man take them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} fleshly he will gain nothing by them But you take say you the very flesh of Christ and look to gain thereby Therefore S. Chrysostome and you are of two religions Sixthly in the Liturgie ascribed to S. Chrysostome which on your side is called S. Chrysostomes masse after the consecration there is a prayer {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Send down thy holy Spirit upon us and upon these gifts here placed before

Selected quad for the lemma: blood_n

Text snippets containing the quad