Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	doctrine_n	england_n	6,989	5	6.3346	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00958	Homelies sette forth by the righte reuerende father in God, Edmunde Byshop of London, not onely promised before in his booke, intituled, A necessary doctrine, but also now of late adioyned, and added thereunto, to be read within his diocesse of London, of all persons, vycars, and curates, vnto theyr parishioners, vpon sondayes, & holydayes.	Bonner, Edmund, 1500?-1569.	1555 (1555)	STC 3285.2; ESTC S103088	74,513	149

dicebat That is to saye Verily there is a certayne maner of eatynge that fleshe after whiche maner he that shall haue eaten it doeth dwell in Christ Christe in hym Wherefore note in what maner soeuer a man doeth eate Christe fleshe and drinketh hys bloude he dwelleth in Christe and Christe in hym but he that eateth and drinketh after a certayne speciall maner to whiche maner Christ had respecte when he spake the foresayde woordes Idem contra Cresco gramaticum li. i. Capi. 24. The same saincte Augustine in his fyrste boke Contra Chrescouium gramaticuÌ„ and the .xxiiii. Chapiter sayeth thus Quid de ipso corpore et saÌ„guine domini vnico sacrificio pro salute nostra guamuis ipse dominus dicat Nisi manducaueritis carneÌ„ filij hominis c. non ne ideÌ„ apostolus docet etiam hoc perniciosum male vtentibus fieri That is to saye What of the very body and bloude of our sauioure the onely sacrifyce for our saluation thoughe there of our Lord dothe saye vnles ye eate the fleshe of the sonne of man c. doeth not the same Apostle meanynge Paule teache that it also is pernicious to them that doo vse it not duely and ryghtfully Obiection Â¶ An other obiection there is also and it is thys Christ Iohn 10.15 Iohn .x. and .xv. dothe say I am a dore I am a vyne i. Corin. 10. and sainct Paule Pri. ad Corin. x. vseth suche lyke speache whiche speache of Christe and of sainct Paule in those places doth not import that Christ in euery dede by that saying was a dore or a vyne or suche lyke but speakyng after that figuratyfe speache or maner he dyd meane that he was a fygure of a dore of a vyne and suche lyke and that he had the propertie of a doore of a vyne so forthe Semblably saye they when Christ at his laste supper takynge breade and blessynge it dyd saye This is my bodye And takyng the cup giuing thankes dyd saye this is my blood of the new testamente c. hys speache soo pronounced and vttered dyd not import that Christe thereby dothe make of the breade and wyne his body and bloude but eyther he ment that the breade and wyne was sygnes and tokens of his bodye and bloude or els that they should be fygures of hys body and bloude and not hys very body and bloude in dede and consequently therefore they saye that in the sacrament of the aulter there is neyther the bodye neyther the bloude of Christe but bare material breade wyne beyng onely sygnes tokens and fygures of Christes body and bloud there Â¶ For solucioÌ„ of this obiectioÌ„ Aunsvvere this maye be sayd that it is trouthe that Christ and saincte Paule in the places before alleged doo soo saye as is deduced in the begynnynge of this argumente or obiection and trouthe it is also that the speache of Christ I am a dore I am a vyne c. dothe not importe that Christe by that speakynge was in very dede a doore or a vyne but that he was a fygure of a doore and of a vyne and had the propertye of the doore and of the vyne But when it is sayde that the semblable is of Christes woordes This is my bodye this is my bloude that is neyther true nor dothe folow eyther by the rules of reason or of scripture for concerninge reason eyther muste we reason and saye that Christe alwayes in hys speakynge dyd vse fygures metaphores and tropes which to saye is moost false as it appeareth in the .xvi. of S. Iohn Iohn 16 eyther els we must say that Christe dyd but onely sometymes speake in fygures and not soo alwayes whiche beyng true and therefore to be graunted it foloweth not in reason that thoughe Christe in the .x. and .xv. of sainct Iohn c. dyd speake fyguratiflye Iohn x. and .16 that therefore here in these woordes of Christ this is my bodye this is my bloude he dyd also speake fyguratiflye wherefore let these sely soules that haue bene seduced by thys kynde of argumentes aske theyr teachers whether they can mayntayne and defende this theyr owne argumeÌ„t with soo feble a consequent or noo And yf they can not then tel theÌ„ that they be very varlettes in dede and as for the rule of scriptures that is of the circumstauÌ„ce of the letter and of other places of scripture coÌ„ferred with the same to gather therof that very meaning of the thing an example whereof we haue Iohn 2. and .16 Iohan. ii and .xvi. And here the vnlearned are to be taughte that althoughe in the prophetes and the histories of the olde testamente tropes and fygures are receyued and allowed forasmuche as by suche tropes and fygures the thing spoken is more vehemently declared and set forth yet as the excellent prelate and notable great clerke the Lorde byshop of winchester nowe most worthy Lord chaunceler of England in his learned booke of confutacioÌ„ of heresies against the sacrament of the aulter doth prudeÌ„tly aduertise vs clerly affyrme in the doctrine preceptes of the now militaÌ„t churche al thinges of our religion faith ought to be taken symply plainely And in very dede yf in the sacrameÌ„t of the aulter were not the true body of Christ but a figure a significatioÌ„ onely of it thaÌ„ the sacrameÌ„ts of the new testameÌ„t shold haue nothing more but rather lesse theÌ„ the sacrameÌ„ts of the olde testameÌ„t had which is against the catholyke doctrine of the churche against al good reasoÌ„ Â¶ Obiection An other obiection is this Christ at his laste supper takynge the chalice or cup into his handes dyd after that he had blessed it saye This cuppe is the newe testament in my bloude And seyng these woordes must nedes as they say be taken fyguratiuely inasmuch as the very material cup it selfe was neyther the newe testamente ne yet the bloude of Christ therefore lykewyse these wordes also whych Christ takiÌ„g bread into his haÌ„des blessiÌ„g it saying This is my body must nedes be takeÌ„ figuratiuely Â¶ For answer whereunto we may say Aunsvvere as we did say before to the same obiection that this argument is noughte very euyl framed for thoughe we did admit a figure to be herein the cuppe yet it foloweth not therby that we must nedes take the other speche touchiÌ„g the body to be fyguratyue also especially for that in the one speache it is to wit touchyng the body al the circuÌ„staÌ„ces of the texte course of scripture doo enforce vs to take the speache properlye wherein the other speache touchynge the cup al the circumstances of the texte and course of scripture dothe importe the contrary Â¶ Obiection An other obiection is that Christe hathe but one true natural body nowe say they one true natural body can not truely be but in one place therefore say they seynge Christes body is truely in heauen it can not be truely also in

substaunce of bread is turned into the substaunce of Christes bodye and so muste all men beleue that wyll be lyuely members of the catholyke churche and in that there belefe they muste honoure the bodye and bloude of oure sauioure Christe in the sacramente of the Aultare as alwayes christen people haue vsed to doo Saincte Austin in hys exposition made vpon the .99 Psalme S. Augustine vpon the .99 Psalme sayeth that it is synne not to honoure the bodye of Christe meanynge in the Sacramente of the Aultare And as it is before in thys Homily alledged he also sayeth in the name of all men We doo honoure vnder the fourmes of breade and wyne whyche we se the bodye and bloude of Christe whyche we do not see Wherefore good christen people knowing nowe what is the ryght belefe touchynge the Sacramente of the aultare embrace and folowe the same and cleaue faste to the catholyke churche the spouse of Chryste that you maye be true members of Christe to whome wyth the father and the holye Ghoste be all honoure and glorye worlde wythoute ende Amen Io. Harpesfelde sacrae theologiae professoris et Archidiaconi London Â¶ An Homily wherein is aunswere made to certayne common obiections agaynst the presence of Christes bodye and bloude in the sacramente of the Aultare MEte it were dearely beloued in our sauioure Christ that we all should so fully wholy cleaue to the faith of Christes catholike church that no appearauÌ„ce of reasoÌ„ to the coÌ„trari therof shoulde cause vs once to doute or stagger in any part part of the same For such a kinde of faith doth God requyre of vs and for suche kynde of faythe good christen people are in scripture called AbrahaÌ„s children Roma 4 which Abraham as it is wrytten in the fourth to the Romaynes coÌ„trary to hope beleued in hope that he should be the father of many nations accordynge to that which was spokeÌ„ So shal thy sede be And he fainted not in the faith nor yet coÌ„sidered his owne bodi which was now dead euen when he was almost an hundred yeare olde nether yet that Sara was paste chylde bearynge he staggered not at the promyse of god through vnbelefe but was stroÌ„g in the faith and gaue honor to god fully certified that what he had promysed the same he was able to make good Yf we then wil be the childreÌ„ of Abraham we muste not faynt in faith nor consyder gods woordes after the course of nature Saint Paule in the .x. 2. Corin. x. chapiter of his seconde epistle to the Corinthians geueth vs an example in hym selfe howe we shoulde alwayes brynge reason in subiection to faithe sayng The weapons of our warfare are not carnall but mighty in God to ouerthrowe stronge holdes to destroy counselles and euery hyghe thynge that exalteth it selfe agaynste the knowledge of God and to brynge in captiuitye vnto the seruyce of Christe all vnderstandinge What thinke you is the cause why the Iewes beleue not on Christe Verely fyrste because he was borne of a Vyrgyn which is contrary to the course of nature Secondly lykewyse he was in vnitie of person God man whyche how it may be no mans wyt is able by natural power to conceaue thyrdly because he beyng God and man suffered the death of the crosse which for God to be content to do semeth to naturall reason a thynge moost absurde but good christen folke geuyng place to faith do most vndoutedly beleue on Christ God maÌ„ crucified according to that S. Paule writeth in his fyrste Chapter of his fyrste Epistle to the Corinthians i. Corin. 1. saying We preache Christ crucifyed to the Iewes a stumblyng blocke to the gentels a folishnes but to so many of the iewes geÌ„tels as ar called Christ the power wysedome of God And agreably here vnto he sayeth also in the nexte Chapiter folowynge My talke my preaching was not in the persuasible woordes of mans wysedome but in shewynge of power and of the spyryte that youre faythe should not rest in the wisedome of man but in the power of God This generall aduyse and counsel of S. Paule may and ought so to staye vs in the faythe of the catholyke churche that nether carnall reasons grounded vpon the feble intelligence of mans natural wyt nether the deceatfull iudgement of oure senses shoulde make vs once to doute of any one trueth in Christes religioÌ„ were it neuer so contrarye to the course of nature neuer so farre aboue our capacities and neuer so absurde to the appearaunce of our outwarde senses But forasmuch as throughe the iniquitie of these later euyll yeares dyuers haue hadde sondrye fonde dowtes and scruples put into theyr heades especyally agaynst the presence of Christes body bloude in the Sacrament of the aultare and throughe such dowtes haue swarued from the true belefe therein therefore here shall folowe aunsweres and solutyons to such dowtes as haue ben most commen that from henceforthe no man shall nede to be seduced by them or other lyke Obiection Â¶ Fyrst it hath bene obiected that our sauiour Christ immediatlye after that he had instituted and delyuered to his Apostles the sacramente dyd say vnto them Do this in remembraunce of me Vppon which wordes some haue concluded that the bodye of our sauiour Christ cannot be in the sacramente Â¶ But let vs duely waye the wordes Aunsvvere and meaning of the same and we shall moost plainly perceaue theyr erroure and mysvnderstandyng Saincte Paule in hys fyrste Epistle to the Corinthians 1. Corin. xi and in the .xi. chapter of the same Epistle intreating of the institution of the Sacrament of the aultare and ther openynge the true sense of that commaundemente of Christ saythe in this maner As oft as you eate of that bread and drinke of that cuppe you shal shew forthe the Lordes death vntil he come So then the remembraunce whyche oure sauioure there requyreth of vs is the remembraunce of hys death which is past and not presente and therefore after most proper maner of speache may well be remembred Now this remembraunce can in no wyse possibly be so lyuely and so effectually worke in oure hartes as when we most certenly beleue that in the sacrament of the aultare is veryly the selfe same body in substaunce which died for vs and therfore the Prophet Dauid foreseyng in spirit this so excelleÌ„t a memorye sayeth in hys .cx. Psalme Psal 110. Oure mercyfull gratious Lord hath made a memory of all his merueylous workes and by by declaring in what maner he maketh that memory he addeth those woordes he hathe geuen a foode to suche as feare him This fode which the Prophet sayeth that Christ should leaue in remembraunce of al his maruelous workes that is of his incarnatioÌ„ his passion his ascension and glorye in heauen and other lyke workes moost chiefely is to be verifyed of the body and bloud of our sauiour Christe in the sacramente of

when good men receaue the sacrament that they receaue the bodye and bloude of Christ both sacramentally and spiritually to but when euyll men receaue it that they receaue the body of Chryst sacramentally only not spiritually because they come vnto it vnworthely and therefore do they procure thereby to theim selues dampnation But nowe to open fardar the very meaning of those wordes of Chryst It is the spirit that geueth lyfe the fleshe profiteth nothing you shal vnderstande that these wordes are taken of the catholyke church in two most godly senses the one is to meane by the spirite the godhed and by the fleshe the nature of man as yf he had sayd it is the godhed that causeth my fleshe to be able to gyue lyfe nether is my fleshe the fleshe of a bare man for then it beyng eaten coulde not profyt you but my fleshe is vnited in vnitie of person to the godhed so that it is thereby able to brynge lyfe to the worthy eater therof Thus doeth Cyryll Cirill vpon the .vi of Saynte Iohn expounde these wordes And to lyke purpose saincte Augustyne Augustine sayeth vppon the .vi. of Ihon that as knowledge beyng seperated from charitie maketh men proude but beynge ioyned with charytye doth edyfye euen so mans fleshe not vnyted to the Godhed and beyng eaten doth not profytte but the fleshe of Chryst which is in him in vnitie of person inseperably vnited to the godhed being worthelye receaued must nedes hyghly profyt The other seÌ„se of those wordes to meane by the spirit a spirituall vnderstandyng of Christes promyse made in Capernaum when he sayde Iohn 6. the foode that I wyl giue vnto you is my fleshe which wordes be then vnderstanded spiritually wheÌ„ they be taken to meane that thing which passeth the power of nature to doo and mans wyt by naturall reason to comprehende lykewyse by the fleshe is to be ment a fleshely vnderstandynge of the sayde promysse as to vnderstande without fayth in Christes deitie as the Capernaites did which toke Chryst but for a bare man so conceaued no otherwyse of the eatyng of his fleshe then of commen meat bought in the shambles Thys sense hath S. Chrysostome Chrisostome wryting vpon the .vi. of Iohn and S. Augustyne wryting vppon the same Chapter Â¶ Obiection An other obiection is ther by occasion that this truth is not expressed in the commeÌ„ crede Â¶ Which obiection doth procede of an ignorauÌ„ce Aunsvver lacke of knowledge of the fyrst institution of the crede For in the primatyue church when men of all ages dyd sodenly turne from gentility to the christiaÌ„ religion and yet then were not by and by vpon suche there turne admitted to any sacramente but fyrste were instructed in artycles necessary for them to beleue before they were baptised this common crede was taught them and they were for that tyme called Catechumini that is younglynges in Chrystes religion and begynners admytted but to the fyrste principles of the chrystian faythe durynge whyche tyme they were not suffered so muche as to be present at the masse but after the gospel were quyte excluded from the same as by the vndoubted wrytynges of the auncient fathers in christes church maye most euidently appeare So that this reason is foÌ„d and to no purpose to say that because it is not in the commen crede expresly set fourth that in the sacrament of the aultar is the very bodye and bloude of our sauiour christ therfore no christian man is bouÌ„d to beleue it so to be S. Chrysostome Chrisostome and S. Augustyne Augustine hauyng occasion many tymes in their sermones made by them to speake of this Sacrament for asmuch as amoÌ„g theire audience were as wel yonglynges not yet baptysed as other faythfull already christened did vse oft to say Quod fideles noruÌ„t that is which the faithful or they that be al redy baptised know or such lyke thing and would not then expreslye declare the trueth touching the sacramente of the aultare for that it was not the maner to reueyle such misteries to those yonglinges but to them was in general as sufficient for saluation prescribed in that common crede that they should beleue the catholike churche which not onely was sufficient thaÌ„ for theÌ„ beleuynge the other articles of there crede but is sufficient at this present also for vs coÌ„firminge oure selues in all poyntes to the common belefe of the catholyke church which is the surest pyller that men may lene vnto be they learned or vnlearned and such a pyller as who that most strongly cleueth to is in most assured state of euerlastyng lyfe Â¶ There are other obiections obiection vppon .iii. particuler artycles of our crede which are that Christ is ascended and sytteth at the right hand of God the father from thense shall come to iudge the quicke and the deade Â¶ Which articles yet being rightly vnderstanded Aunsvvere should rather confyrme vs in the true catholyke belefe of the presence of christes body in the sacrament of the aultare For as it is aboue nature for a mans bodye to ascende and aboue the worthynes of mans nature to syt at the ryghte hande of God the father that is to be of equall power and glory with God the father and fynally as it is aboue the aucthoritie of mans nature to gyue sentence of eternal death and lyfe vpon all mankynde and yet euerye good manne stedfastly beleueth al these supernaturall powers in Christ touching his manhed bicause he is both God and man and to god nothing is impossible euen so shuld we with like belefe knowing that Christ is omnipotent credite al other thynges done or spoken by Christ and be moost certen that how so euer they seme in appearaunce to our reason yet in very dede they agree and stand ryghte well with those foresayd .iii. articles of our crede that though we cannot by oure wittes conceaue howe Chryst is ascended and is neuertheles in the Sacrament also yet they must nedes be both beleued bycause gods worde doth affyrme them bothe and the catholyke churche dothe beleue them bothe whyche churche hath alwayes taught that Chryst is in heauen in the visyble fourme of a man and in the sacrament vnder the visible fourmes of bread and wine hys wysedome so ordeyning that with our hartes we shoulde beholde hys glory as he sytteth in heauen at the ryghte hande of the father and wythall should fede on his very body in the sacrament to receaue the more grace and thervpon so to be gouerned with his spirite that hereafter we also myghte be partakers of the lyke glory in heauen And albeit these solutions mighte sufffise and instructe sufficientlye the vnlearned people to aunswere bothe to these and all other common obiections made agaynste the Sacramente of the Aultare troublynge moche the heades of the simple people by their folye in crediting euill and pernicious scholemaysters to theyr destruction wher giuing credite

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