Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	law_n	moses_n	people_n	3,133	5	5.0838	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10135	The table of the Lord whereof, 1. The vvhole seruice, is the liuing bread. 2. The guests, any man. 3. The mouth to eate, faith onely. By Gilbert Primerose, Doctour of Divinitie, one of his Maiesties chaplaines in ordinary, and pastour of the French church at London.	Primrose, Gilbert, ca. 1580-1642.	1626 (1626)	STC 20392; ESTC S114083	64,701	238

o Isa 49.6 I will giue thee for a light to the Gentiles that thou mayest be my salvation vnto the end of the world The sence of the second is set downe in this same Chapter vers 47. where Christ saith He that beleeveth on me hath euerlasting life The first part of the verse is the foundation wherevpon with the assistance of the Spirit of God I am to build this exhortatioÌ„ considering in it first the subiect of this enunciation I am the living bread and next the attribute thereof The subiect is Christ in the Word I. The attribute is the living bread which came downe from heaven These two are coupled together by the coupling word Am But because this division will seeme too scholasticall and harsh to popular vnlearned eares we shall follow the words of the Text and dividing them into foure parts consider 1. To whom Christ doth ascribe this glory to be the living bread Even to his owne selfe saying I am 2. Why he calleth himselfe bread for he saith I am bread 3. The excellency and vse of this bread in that he calleth it living I am saith he the living bread 4. The spring from whence this excellency doth flow in the words following which came downe from heaven Let vs then begin and our beginning and p Psal 115.8 helpe be in the Name of the Lord who made heaven and earth SECOND CHAPTER I. Christ sheweth that he alone is the living bread which came downe from heaven II. In all matters of faith and of manners arguments taken from the Scriptures negatiuely are necessary III. An easie way how to answere to the Sophisticall interrogations of the Iesuits concerning the Scriptures IV. Angels and Saints are no part of the living bread Exhortation WHEN wee speake of titles of dignities or of any excellent qualitie it is necessary to know before all things the persons which are capable of them and to whom they belong Because all persons are not capable of all titles and all dignities are not fit for all For all men are not of one sise yea as one little diamond is more to be valued then a thousand big stones So one man is often more to be esteemed then ten thousand others as Davids Captaines said vnto him q 2 Sam. 18 3. Thou art worth ten thousand of vs. For this cause r â— lib. 1. Tit. 5. de statu homirum l. 2. Cum igitur Instit lib 1. Tit. 2. de iurenat Gent. Civili Â§. vlt. Parum est ius nosse fi persona quarum causa constitutum est ignorantior in the civill Law the first question is of the sufficiency and abilitie of the persons the next is of their rights prerogatiues other things which they challenge and take vpon them It is so in Divinitie and particularly in this part thereof concerning the Saviour of the world The Iewes desiring that Christ would feed them more delicately then he had done alleaged vnto him vers 31. the example of Moses saying that he gaue to their Fathers bread from heaven to eate Wherevpon taking a new occasioÌ„ to speake to them of a more excellent bread he answered vers 32. Verily verily I say vnto you Moses gaue you not that bread from heaven But my Father giueth you the true bread from heaven Moses is excluded as insufficient to giue from heaven the bread of heaven And the Father alone is adorned with that glory For who can giue the bread of heaven but the Father of lights which is in heaven 2. He describeth vnto them the excellency and vertue of that bread saying vers 33. for the bread of God is he which commeth downe from heaven and giueth life vnto the world See the excellencie of it It is come downe from heaven See the vertue and vse of it It giueth life vnto the world 3. He telleth them who is that bread and claiming that glory to himselfe professed vers 35. I am the bread of life Then the Iewes forgetting the miracle of the fiue loaues and of the two fishes murmured at him because he said I am the bread which came downe from heauen vers 41. But he notwithstanding their murmuring giueth glory to God and seeking to overcome their obstinacie and stubbornenesse affirmeth againe Verse 48. I am that bread of life and againe Vers 51. in this Text I am the liuing bread which came downe from heaven and so often in the verses following That as Ioseph said that Å¿ Gen. 41.32 the dreame was doubled vnto Pharao twise because the thing was established by God and God would shortly bring it to passe so from this frequent repetition we may conclude that Christ indeed is the living bread that he alone none other with him none other besides him is that bread Yea although he had said but once I am the liuing bread this conclusion would be true For no such thing is said of any other Not of Cherubims of Seraphims of Thrones of Dominions of Principalities of Powers of Angels Not of the Virgin Mary not of Peter not of Paul not of any other Apostle Not of any Martyr not of any Saint As when God said to his people t Psal 50.7 I am God euen thy God the sence is I am God and besides me there is no other God I am thy God and thou hast no other God but me So when Christ saith I am the living bread u Cyrill in Ioh. lib. 3. cap. 34. Perspicuum esse arbitror non aliumpanem neque aliud alimentum praeter filium dei rationalibus intellectualibusque substantijs propositam esse Ipse est Manna verum Ipse inquam est panis de caeio qui omni rationali creaturae a Deo Patre praebetur it is manifest saith Cyrillus that no other bread no other food saue the Sonne of God is appointed to reasonable and intellectuall creatures He is the true Manna He is the bread from heaven which God the Father giueth to all reasonable creatures WHAT Can an argument framed from authoritie negatiuely be currant good From the authoritie of men it cannot because neither doe they know all things neither doe they speake alwayes according to their knowledge From the authoritie of God revealed in the Scripture it is good in all things belonging to saith and manners Because as S. x August de Doctr. Christiana lib. 2. cap. 9. In ijs quae apertÃ¨in Scriptura posita sunt inueniuntur illa omnia quae contineÌ„t fidem moresque viuendi Austin saith in that which is clearly set downe in the Scripture are to be found all these things which concerne faith and manners This is manifest by these words of God to his people Deut. 12.32 Whatsoever I command you obserue to doe it Thou shalt not adde thereto nor diminish from it Whatsoever things God commanded those Moses writ in a booke y Deut. 31.24 vntill they were finished And of that booke Moses said a Deut. 27.26 Gal. 3.10 Cursed is euery one that continueth not in all things which are written in the book of the Law to doe them Vpon this ground God condemned whatsoever his people did

vndertake besides his Word in things belonging to his service Dauid having a purpose to build an house to God Nathan approved it but God said vnto him b 1. Chron. 17.6 Wheresoeuer I haue walked with all Israel spake I a word to any of the Iudges of Israel saying Why haue yee not built me an house of Cedars All things amongst that people were c 1. Cor. 10.11 Heb. 10.1 types and shadowes of good things to come The Temple was to be d Ioh. 2.19.21 a type of Christ as e Heb. 9.11 12. the Tabernacle was Who then in the house of God was to be so bold as to establish a figure of the things of God a type of the Sonne of God without speciall command and direction from God When the people did set vp such Will-worship did not God hew it downe with this sharpe and heavie Axe f Esa 1.12 Who hath required this at your hand When the Iewes through a most fervent zeale vnto God built the high places of Tophet to offer vp their sonnes and their daughters to God in a burnt sacrifice this was a good reason to God why such places should be throwne downe and that vnnaturall devotion abolished that g Iere. 7.31 he commanded not any such thing neither came it into his heart Commanded it not I say in the booke of the Law h Hil. in Ps 132. Quae in libro legis noÌ„ continentur ea nec nosse debemus For the things which are not contained in the booke of the Law we should not so much as know them saith S. Hilarie For this cause the Apostle after he had declared to the Church i Act. 20.27 all the counsel of God averred that k Act. 26.22 he had taught none other things then those which the Prophets and Moses did say should come and therefore condemned all l Col. 2.23 Will-worship though it had a faire shew of wisdome and humility Thus coÌ„paring Christ with the Angels he asketh m Heb. 1.5 Vnto which of the Angels said he at any time Thou art my Sonne This day haue I begotten thee And againe 13. To which of the Angels said he at any time Sit on my right hand vntil I make thine enemies thy footstoole Reasoning not onely affirmatiuely for Christ and proving that he is the Sonne of God and sitteth at his right hand because the Scripture hath said it but also negatiuely against the Angels proving that no such glory belongeth vnto them because the Scripture saith not any such thing of them This is a perpetuall most forcible manner of reasoning in all substantial points of Religion God hath said it in the Scriptures therfore we must beleeue it God hath spoken nothing of it Therfore we should not beleeue it n Athanas in epist ad Marcellinum de interpret Psal Divina Scriptura est magistra virtutis verae fidei The holy Scripture is the mistresse of vertue and of true faith which are the substantiall points of our Religion For circumstances of time place and persons haue all this generall rule o 1 Cor. 14.30 Let all things be done decently and in order the particulars whereof are committed to the wisdome of the Church OBSERVE this well against Papists who are now taught by Iesuites to aske of you Doe ye not beleeue that Purgatorie is a fable that the body of Christ is not in the Eucharist that the Masse is not a propitiatorie sacrifice that it is not lawfull to pray to the Saints which are in heaven that the Pope is not the head of the Church that there are but two SacrameÌ„ts If ye answer that ye beleeue so they intangle you with new questions asking where is it written There is no Purgatorie The Masse is not a propitiatorie sacrifice c For the obiect of your faith is not the written Word of God Neither doe ye or should ye beleeue that wherof God hath not spoken If then God hath not said that there is no Purgatorie how can yee say yee beleeue that there is none So they fetter you with sophisticall interrogations and make you to confesse against your owne profession that ye beleeue many things which are not written in the holy Scriptures Therefore ye must answer farre other-wayes and say What God hath said in the Scriptures that I beleeue What he hath not said that I beleeue not p Orig in Esa cap. 8. homil 12. Non est verbum post verbum Mosi post verbum Prophetarum multo magis post verbum Iesu Christi Apostolorum eius There is no word to be beleeved after the word of Moses after the word of the Prophets much more after the word of Iesus Christ and of his Apostles God hath not said that there is no Purgatorie that the Masse is a propitatorie sacrifice that the Pope is the head of the Church Therefore I will not say I beleeue such things are not But contrariwise I doe not beleeue such things are For where God hath not a mouth to speake I haue not an eare to heare nor a heart to beleeue nor a tongue to confesse What he hath not said in things belonging to the saluation of my soule my soule hath nothing to do with it AS IN this matter which we haue in hand I beleeue that Iesus Christ is the living bread which came downe from heaven because the Scripture saith so I beleeue not that the Saints are this bread I beleeue not that they are the least crumme of it For where the Scripture is dumbe who shall accuse me if I be deafe Where there is no word can I haue any faith seeing q Rom. 10.17 faith is by hearing and hearing by the Word of God As S. Iohn the Evangelist said of S. Iohn the Baptist r Ioh. 1.8 He was not that light but was sent to beare witnesse of that light and as S. Paul said of David that Å¿ Act. 13.36 in his owne age he served the will of God So may we say of all the Saints that are now in heaven They were not that bread but they did eate of that bread They were sent to beare witnesse of that bread but they were no part of that bread In their age they served the counsell of God beleeving preaching confessing that Christ Christ onely is the living bread If any man ascribe more vnto them then this t Iren. lib. 4. cap. 43. he bringeth strange fire to the Altar of God which God commanded him not and the fire of heaven shall devoure him as it did u Leuit. 10.1.2 Nadab and Abihu And to such a man yee must say with Tertullian x Tertull. de Carne Christi cap. 7. Non recipio quod

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