Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	bread_n	lord_n	wine_n	3,679	5	7.3104	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12492	A defence of the blessed masse, and the sacrifice therof prouynge that it is auayleable both for the quycke and the dead and that by Christes owne and his apostles ordynaunce, made [and] set forth by Rycharde Smyth doctour in diuinitie, and reader of ye kynges highnes lesson of diuinitie, in his maiesties vniuersitie of Oxforde. Wherin are dyuers doubtes opened, as it were by the waye, ouer and aboue the principall, and cheyfe matter.	Smith, Richard, 1500-1563.	1546 (1546)	STC 22820; ESTC S107328	113,500	390

whych we haue He it is which Iohan â— said He the shal eate of this bread shal liue euer He hath delyuered to vs his sacrameÌ„t after the ordre of Melchyze Are not these plaine wordes of this auÌ„cient excellent clerke Hierom sufficient to stop all their mouthes that bable and barke agaynst the holye sacrifice of the masse whych euer synce christes time was had in honoure tyll Marten Luther began to write against it But yet ons more let holy Hierom say his mynde in this coÌ„trouersi to the vtter coÌ„futatioÌ„ of Hieromâ— in Mat. 26. the masses ye of christes which dyd institute it aduersaries Thus he writeth after he had rehersed oure sauiours wordes spokeÌ„ at his last supper when he did institute this blessed masse the sacrifice of it After the pasouer which was a fygure was fulfilled christ had eateÌ„ the flesh of a laÌ„be with his apostles he taketh bread which comforteth maÌ„s hart he passeth ouer to yâ— very sacrameÌ„t of easter or yâ— pasouer yâ— like as Melch. the preist of the highest god in a figure afore of him had done offring bread wine he also shold bring in preseÌ„ce or lay before meÌ„ the truth of his body bloud Who caÌ„ desire more plaine words thaÌ„ these are of s Hierom to proue that Melch. offered bread wine in sacrifice to god as a figure of christes sacrifice instituted of him vnder the forme of bread wine at his mauÌ„dy S Ambrose in like maner Ambrosius lib 4. de sacramâ—tis coÌ„firmeth this veritie saieng Occurrit Melch. sacerdos Abrahae obrulit ei paneÌ„ vinsi Melchi a preist met AbrahaÌ„ offred to hym bread and wine Also in an other Lib 1. de Abraham patriarchâ— Ca. 3. place thus he saith intreatinge of Melch. Who is king of rightousnes the priest of god but he to whoÌ„e it is saide Thou art a preist for euer after the ordre of Melchi Hoc est dei filius sacerdos patris â— sui corporis sacrificio patreÌ„ nrÌ„isre ê“pitiauit delictis yâ— is yâ— sonÌ„e of god yâ— preist of the father which with yâ— sacrifice of his body hath appesed or made merciful yâ— father to our liuÌ„s These words do plainly declare the saynt Ambrose beleued that christ dyd offre his owne body to his father after the order of Melchize to appease his wrath whiche can not be vnderstand of the sacrifice made vpoÌ„ the crosse because there he was not a preist or he dyd not offre sacrifice there after the ordre of Melchizedec vnder the kyndes of breade and wyne but after the maner ordre of Aaron offeringe his bodye and bloude vnder or in his owne fourme visible This also is approued by an olde doctour Lactantius lib. 4. cap. 14 de uera sap Psal 109. named Arnobius writynge vpon the sawtre whiche sayethe Hic per mysterium panis vini sacerdos factus est in eternum secunduÌ„ ordineÌ„ Melchizedec qui panem solus obtulit vinum in sacerdotibus This meanynge Christ of whom the prophet spake by reason of the mysterie of bread and wyne was made a preiste foreuer after the ordre of Melchize the whiche only amonge preistes offred bread and wyne This was written aboue twelue hundred fortye yeres passed manyfestlye affirmynge that christe by reason of the mystery or the secrete thing that is the sacrament of breade wyne was made a preist for euer after the ordre of Melchizedec whiche he coulde not be except he had offered his owne bodye and bloude in sacrifice to his father at his maundye vnder fourme of breade and wyne as I haue declared alredy therfore the masse muste neades be a sacrifice wherin he is continually sacrificed by the preistes his ministers after the ordre of Melchize * Fyue bisshops whiche were Aurelius Alipius Augustinus Possidonius wrote an epistle to Innocentius in the whiche they said Melchizedec prolato sacramento mensae dominicae nouit aeternum eius sacerdotiuÌ„ figurare That is Melchizedec dydde know to figure our lordes euerlastynge preisthode with a sacrament or a holy signe of his table shewed forth The which thing is so euidently affirmed by the holy martyr S. Ciprian which was almost thirtene hundred yeres passed that nothing caÌ„ be more plainly sayde for this he writeth In sacerdote Melchizedec sacramentum dominici sacrificij praefiguratum videmus We se saith holye Cypriane the sacrament of oure lordes sacrifice before fygured in the preist Melchizedec Than he proueth that his saienge both by the wordes of the Genesis .xiiii. chaptre spoken of Melchizedec and his sacrifice made with bread and wine and by the wordes also of Dauyd spoken of god the father to Chryste oure Sauyoure his sonne whych are these Thou arte a preiste for euer after the ordre of Melchizedec Anon afterwarde he layeth thus The whiche ordre of Christe trulye is this commynge of that sacryfyce and therof descendynge that Melchizedec was a preiste of the higheste God because he offered breade and wyne and blessed Abraham Nam quis magis sacerdos dei summi qui dominus noster Iesus Christus qui sacrificium deo patri obtulit Et obtulit hoc idem quod Melchizedech obtulerat id est panem vinum suum scilicet corpus sanguinem That is to say For who is rather the preist of god the highest than oure lord Iesus Christe whiche dydde offre sacrifice vnto his father And he offred the verye same the Melchizedec had offered that is to witte breade and wyne surely his body and bloude Moreouer Cipryane â—peaking of the sacrifice of Melchizedech in breade and wyne the whyche wente before as a fygure of Chrystes sacryfyce that was to comme in breade and wyne sayth after this maner Quam rem adimpleÌ„s dominus perficiens panem calicem mixtum Cyprianus vino obtulit qui est plenitudo veritatem praefiguratae imaginis adimpleuit The whiche thynge that is to wytte the sacrifice of Melchizedec that was a figure of christes sacrifice to come vnder fourme of bread and wine our lorde fulfyllynge and accomplysshynge hath offered breade and a cuppe or chalyce mengled with wine and water and he whiche is fulnesse hathe fulfilled the truth of the image or figure afore figured Who could haue spoken more playnly than this holy martyr here speaketh that christes sacrifice in fourme of bread wine was fygured before by the sacryfice of Melchizeder And to put awaye all doubte anone after this he sayth Vnde apparet sanguineÌ„ Christi non offerri si desit vinum calici nec sacramentum dominicuÌ„ legitima sanctione celebrari nisi oblatio et sacrificiuÌ„ nostruÌ„ passioni respond erit Whereby it appeareth that christes bloude can not be offred yf there be no wyne in the chalyce neyther our lordes sacrament celebrate or made after the laufull ordinaunce except our oblation offeringe and sacrifice shall agree or be lyke the

offre sacrifice to ydols go againe to wresteling shal retayne or kepe still theyr dignitie or promotion but it maye not be lefull for them to offre Lo this greate assemble of learned couÌ„saylers dyd ordeine that preistes whiche dyd make sacrifice to ydolles shulde not offre sacrifice to god whiche must neades be vnderstande of the sacrifice of the masse for asmuche as none other sacrifice was than nor now is propre to preistes Also the couÌ„sayle kepte at Laodicea a citie in â— counsayl holden at Laodicea Cap. 58. Assia about twelue hundred yeres before this our tyme this dyd inacte Non oportet oblationes in domibus ab episcopis vel presbyteris offerri It behoueth not sacrifices to be offered of bysshops or preistes in houses Who can denye but this ordynaunce was made of the sacrificy of the masse In lyke maner the counsell holdeÌ„ Cap. 4. Affricane counsayle in Affrica at the which S. Austen was doth declare by an ordynauÌ„ce made of them therin assembled that the masse is a sacrifice sayeng In sacrameÌ„tis corporis saÌ„guinis dnÌ„i nihil amplius offeratÌ„que quod ipse dnÌ„s tradidit hoc est panis vinuÌ„ aqua mixtuÌ„ That is to wyt let nothinge more be offered in the sacramentes of our lordes bodye and bloud theÌ„ that which the lord hym selfe dyd teache that is bread and wine meddled with water Note Note thys reader wel here good reader two thinges whiche this acte conteyneth the fyrst that the masse is a sacrifice because the bodye and bloud of chryste is offered therein vnder the fourme of breadde and wyne myxed wyth water the seconde that oure lorde Christe Iesus dyd teache that nothynge elles but breade and wyne meddled with water shoulde be offered in sacrifyce in the sacramente of our lordes bodye and bloude whyche doth well agree with Saynt Cypryans sayenge afore rehersed so that this sacryfyce of the holye masse also what thinges shulde be offered therin was instituted ordeyned by christ Furthermore marke reader that this counsell affirmeth that wine is mixed with water in the chalice at masse by christes teachynge as dyd Cypryan before that tyme longe and yet there is no commaundemente in the scrypture to meddle wine with water at the masse nor yet any one A truth not expressed in scripture sentence to teache vs that thynge and therefore they are farre deceaued as I sayde afore whiche defende that nothinge pleaseth god whiche is not commaunded in the scripture to be done as Martyn Luther sayth and that there is no truth necessarye to be beleued of christen people but that only whiche is expressely conteyned in scripture the whiche howe false it is I will declare in my boke of traditions whiche god wyllynge shall â— booke of traditions be shortely put forth But nowe to the counsayle whiche was holden at Nicea a citie in Bithinia the yere of our lorde 327. whiche thus Canone 18 sayth Peruenit ad sanctum concilium ê™ in locis quibusdam ciuitatibus ptesbyteris diaconi sacramenta porrigant Hoc neque regula neque consuetudo tradidit vt ij qui offerendi sacrificij non habent potestatem ijs qui offerunt corpê° Christi porrigant It came to the holy counsaile that in certaine places and cities the deacoÌ„s do geue to the preistes the sacramentes whiche neither rule nor custome taughte that they whiche haue no power or auctoritie to offre sacryfyce shulde gyue Christes bodye to them whiche do offre Doeste thou not heare good reader that this holy generall counsayle whiche is one of the foure that saynte Gregorye sayde he estemed as the foure gospels doth affyrme that the preistes do offre sacrifice whiche the deacons haue none autoricie to do because they are not preistes and therefore thys was spoken of the sacrifice of the masse onlye for all other sacrifices the deacons maye offre Who wyl not rather geue credence to this couÌ„saile so many learned men therin asseÌ„bled by the holy ghoost as saynt Gregorie Nazianzene Ieromes maister saith oratioÌ„e .xviii affirmynge thus plainely the masse to be a sacrifice rather then to Martyn Luther with all the rablemeÌ„t of that sorte whyche hauinge no grouÌ„de to leaue to but scrypture wrested from the ryght meanynge of it into a wroÌ„ge sence do affirme the contrarye Also the same counsayle thus hathe agayne Generaliter autem cuilibet in exitu posito poscenti sibi communionis Cap. 13. gratiaÌ„ tribui episcopus probabiliter ex oblatione dare debebit But yâ— Byshop wisely oughte to geue to euery maÌ„ at his departyng here hence desyrynge the grace of coÌ„munyon to be giuen him the sacrifice But nowe to the fyrste couÌ„sel of Ephesus whereat saynte Cyryll was almoste twelue hundred yeres passed wyth two hundred byshoppes assembled whiche Iu epistola ad Nestorium thus hath Nos annuntiantes morteÌ„ fili dei id est Iesu Christi resurrectioneÌ„ eius in coelos ascensionem pariter confitentes incruentaÌ„ celebramus in Ecclesiasticis sacrificijs seruitutem sic etiam ad mysticas benedictiones accedimus sanctificamur participes facti corporis praeciosi sanguinis Christi non vt communem carnem percipientes ê™ absit nec vt viri sancti facti verbo coniuÌ„cti sicut dignitatis vnitatem aut sicut diuinam possidentes habitationem sed vt vere viuificatricem ipsius verbi propriam factam That is We declaringe the sonne of goddes death Iesu Chryste and confessinge his resurrection and also his assension in to the heauens do celebrate a seruyce or an honouringe vnblouddye or without bloude sheddynge in the sacrifices of the church Also we so come to the mysticall blessynges the consecration and are halowed or made holye or cleane beynge made partakers of Christes bodye and preciouse bloude not receauyng it as common flesh whiche god forbydde nor as of a man made holy and ioyned to the worde as a vnitie of dygnitie or as possessyng a godly habitation but as flessh verelye geuyng lyfe and made propre to the word that is the sonne of god Doest thou not see here good chrysten reader that this greate counsayle of two hondred byshoppes amonge the whyche saynt Cyrille was heade and chiefe doth call the seruice done of the preistes at masse a seruyce Obserue this well reader vnbloudye in the sacrifices of the churche can that be otherwise taken thaÌ„ of the sacrifice of the masse wherein the preiste serueth and honoureth god by offerynge to hym in sacryfice the verye bodye and bloude of his sonne Christe Iesu without bloud sheddynge vnder the fourme of breade and wyne Heb. 9. 1â— Christe on the crosse ones offered him selfe a blouddye sacrifice to god for our synnes and is not after that forte by his bloude sheddyng offered in the masse because he can dye no moore as Paule saythe to the Ramaynes the syxte chapter yet that notwythstandynge Christ ones offered vppon the cros

auteÌ„ noster ille est qui hostiaÌ„ muÌ„danteÌ„ nos obtulit ipsam offerimus nunc quae tunc oblata quidem consumi non potest Hoc autem quod nos facimus in commemorationem quidem eius fit quod factum est Hoc enim facite Luc. 22. inquit in mei commemorationeÌ„ That is Our byshop is he which hath offered an hooste or sacrifice Note this well reader â—gainst the enemies of the masse makynge vs cleane the same we offre also nowe the whyche than offered trulye can not be consumed but this that we do is done for a remembraunce of that thing whyche was done for christ sayd do ye this for remembraunce of me Who is so blynde that he can not see that Chrysostom a greake autour learned as excellentlye in the scripture as euer anye was of the greakes synce the apostles tyme and their scolers doth saye playnelye that we meanynge preistes of whom he was one him selfe do offre the selfe same sacrifice whyche Chryste ones for euer offered by deathe and bloudde shedynge on the crosse but we do it for remembraunce of that hys passion and blouddy sacrifice not withoute autoritie power and coÌ„maundemente as the whyche all three we haue of him saieng Hoc facite in mei commemorationem Luc. â—â— do ye this for a remembraunce of me Wolde to God chrysten men wolde looke well on these wordes consyderynge bothe the auncientie of the wryter and also hys greatte learnynge and holynes whiche may cause them rather to beleue his sayenges thaÌ„ any other nothynge lyke to hym in those qualities but it is better to let this passe and to here saynt Cypryan that holy martyr which wrote aboue twelue hundred and lxxx yeres past He this wryteth after Cyprianus ii â— epist 3 many wordes spokeÌ„ of the holy sacrifice of the masse Qua in parte inuenimus calicem mixtum fuisse quem obtulit Vnde apparet sanguineÌ„ Christi non offerri si desit vinum calici nec sacramentum dominicum legitima sanctificatione celebrari nisi oblatio sacrificium nostrum passioni responderit That is In the whiche parte we do fynde that the cuppe was mengled or medled that is wyne water were therein mixed together whiche Christ dyd offre Whereby it doth appere that christes bloude is not offered yf there want wine in the cuppe or chalice neither is our lordes sacramente celebrate with halowynge accordynge to the lawe excepte our offerynge and sacrifice be lyke the passion In these wordes note that he sayth we fynd yâ— the cup whiche christ offred was mixed with wine water whyche was at none other tyme but onely at his last supper for at the time of his death he had no cuppe so medled nor then he offred not his bloud vnder forme of wyne but onely vnder the forme of bloude therefore he offered his bloud in sacrifice at his maundy after this holy martyrs mynde preistes do euen that same after his lawe and ordynaunce as he sayth lykewyse here agayne for thus he writeth Quo modo auteÌ„ de creatura vitis nouuÌ„ vinum cuÌ„ christo in regno patris bibemus si in sacrificio dei patris christi vi nuÌ„ non offerimus nec calicem dnÌ„i traditione dominica miscemus That is to saye Howe shall we drynke newe wyne wyth Christe of the creature of a vyne in the kyngedome of the father yf we Marke whose is the sacrifice of the masse offre not wyne in the sacryfyce of God the father and of Chryste or if we do not meddle or myxe the lordes cuppe after the teachyng or coÌ„myssyon of our lorde Lo oure lorde taughte the preistes at the masse to myxe in the chalyce wyne wyth water and so to offre in sacryfyce hys precyous bloudde whyche he dydde neuer but at his laste supper as it is euydente and therefore he dydde there offre hys bodye and bloude in sacryfyce and gaue commyssyon to hys apostelles and to all preystes in and by them to do the same Also in the same epystle he sayth agayne Ab euaÌ„gelicis praeceptis Cyprianus Luc. â—2 non est omnino recedendum eaque quae magister docuit fecit discipuli quoque obseruare facere debent We oughte not to goo from the commaundementes of the gospell and the dyscyples muste of duetye obserue and doo also those thynges whyche the mayster taughte and dydde Lo here Saynte Cypryane sayethe that Chryste offered him selfe and taughte hys scolers that same lesson and commaunded them also to offre sacryfyce as he hadde Matt. 26. Luc. 2â— doone afore when he toke breade and so forth and thereby he bond them to kepe and doo the selfe same thynge that he dydde What woulde anye manne desyre more To proue all this he allegeth saint Paule the eleuenth chapter of the fyrste epistle to the 1 Cor. 11. Corinthians This holye martyr sheweth wherfore christ dyd myxe wyne and water together in the cuppe whiche he blessed and consecrated at his maundye sayenge that he so dyd because the water signifieth the people as we reade in the Apocalypse of saint Iohn Apoca 17. why water is menglâ—d with wyne in the chalice when the preist sayth masse the .vii. chapter so that lykewyse as the water in the chalice is meddled and myxed together with the wyne and so meddled that the one caÌ„ not be separate from the other euen soo by shedynge of christes bloude the people whiche beleue in hym trust in goddes mercy promysed to theÌ„ for chrystes deathes sake feare god forsake their synnes thorough perfytte penaunce loue god and their neyghboure finally do kepe gods commaundementes and abyde therein nothing can separate or disseuer theÌ„ from goddes fauour and loue as Paule affirmeth the eight chapter to the Romaines But yet marke by the waye good reader that Cyprian doth saye that Christe dyd myxe wyne and water together in the cuppe which he dyd blesse and consecrate at his laste supper and dyd also teache and commaunde preistes to kepe and do that same as we now in dede do at our masses and yet there is no texte of all the scripture that maketh anye mention of this dede lesson and commaundement of our sauyour Christ therfore they are foule deceaued A verytye not wrytteÌ„ in scripture thorough ignoraunce or rather malyce which affirme that we ought to beleue nothinge excepte it be mencioned in scripture But I wyll retourne eftesones to holye Cypryan and allege out of hym a fewe moo sentences for my purpose of the whyche this is one agaynste theym that putte onelye water in the chalyce at masse Quaerendum est enim ipsi quem sunt secutiâ—nam si in sacrificio quod Christus est non nisi Christus sequendus est vtiâ— id nos obaudire facere oportet quod Christus fecit quod faciendum esse mandauit non debemus attendere quid aliquis ante nos faciendum putauerit sed

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