Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	bread_n	wine_n	1,851	5	8.1707	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10036	The doctrine of the sacrament of the Lords Supper handled. And plainely layd open out of the 1. Cor. 11. 23.24. &c. Wherein the nature of this sacrament is faithfully discussed, the matter of it, together with the necessity of often receiuing, truly declared; the words of consecration embowelled, and errours with the cauills of papists soundly confuted. By Richard Preston preacher of Gods word at Rushden in Northamptonshire.	Preston, Richard, d. ca. 1624.	1621 (1621)	STC 20283; ESTC S115177	102,646	398

Christ hath it not to giue theÌ„ If it be a glorified body then he is not in heauen he hath left his seate at his Fathers right haÌ„d is vpoÌ„ earth which would crosse the word of truth As touching his glorified body the Scripture saith that Christ was receiued vnto heauen Mar. 16.19 Col. 3.1 and now sitteth at the right hand of God In another place Christ departed from his Disciples Luk. 24.51 and was carried into heauen Act. 1.9.11 Againe Christ was taken vp into heauen Therefore this body cannot be in the Sacrament The Papists may well stumble here when they can receiue neither mortall nor immortall body 9. If the flesh of Christ should bee in the Sacrament then it would bee seene felt and receiued as flesh yea it would taste as flesh but in this matter euery mans owne mouth and palate must be his Iudge 10. If bread be changed into Christs body then it is changed into such a body as hath neither breath nor beeing and wanâ—eth a soule which is but a dead body This will do them but little good if there were such a body seeing it wanteth life 11. If Christs body be in the Sacrament then as many Sacraments as there bee so many bodies Christ should haue which were to make Christ a monster nay Christ shold haue a thousand bodies at one and the same time because the Sacrament may bee receiued in a thousand places vpon the same day but this is a monstrous conceite and sauoreth of Antichrist and wee may conclude against it that Christs body is but in one place and that place is heauen Act. 3.21 The heauen must containe him till all things be restored 12. If bread should be made flesh then surely many Papists would sinne against themselues by eating flesh vpon dayes prohibited as Lent Fridayes and Saturdayes euenings before festiuall dayes c. For doubtlesse vpon some such dayes as these they eate the Sacrament and then as they say they eate the flesh of Christ 13. If bread bee turned into Christs body then it shold nourish nothing but the body a corporall substance is the nourishment onely of that which is corporeall the soule findeth small sweetenesse in drossie substances 14. If bread after words of consecration should bee made Christs body then a Priest by speaking certaine words might make bread a liuing substance at least his God and so doe the people thinke For so soone as the Priest hath consecrated the bread the people take it to bee their God yea they beleeue it to be Christ Iesus perfect God and perfect man as appeareth by their kneeling vnto it knocking their breastes lifting vp of their hands and worshipping it 15. If bread be changed into Christs body then to what substance doe the Accidents as they say remaine belong if the accidents belong to bread as they hold then must the substance of bread be in the Sacrament for the Accidents of one substance cannot bee sayd to be the same Accidents of another substance as this whitenesse in my hand cannot be called the same whitenesse in a tree or a stone Substantiae accidentia obueniunt Accidentia semper insunt subiecto Againe either must bread be in the Sacrament or else the Accidents may stand without a subiect which can neuer bee for that is contrary to all rules of Logicians 16 To conclude if bread bee changed into Christs body why doth the Massing Priest say to the people Lift vp your harts when as they haue al God Christ flesh and blood in their mouth at once c. To these reasons making against transubstantiation might be annexed the sayings of diuers Authors Fathers neotericall Writers and their owne men as that of Peter Lombard in his fourth booke Magister sententi lib. 4. dist 1 In sentent dist 11. lib. 4. quaest 3. and first distinction That of Ioannes Scotus a subtile Doctor who confessed that the article of transubstantiation was neither expressed in the Apostles Creed nor in any other of the ancient Creedes but onely set out by the Church meaning surely the Church of Rome That of Cameracensis In Decret desum et fide Catho c. firmiter plainly disputing that it is more agreeable to the truth if we affirme that in the Sacrament of thankesgiuing there remaine true bread and true wine Eucharistia and not the accidents onely And that saying of Biel may not bee forgotten In canon Missae Lect. 40. It is to bee noted saith he that although it bee plainely taught in Scripture that the body of Christ is truly contained vnder the kindes of bread and wine and receiued of the faithfull people yet how the body of Christ is there whether by conuersion of any thing into it or without conuersion it beginneth to bee the body of Christ with the bread the substance and accidents of bread remaining still it is not found expressed in the Canon of the Bible Other Authors I leaue to them that deale more copiously in such a large cause these be sufficient to make against their error for my purpose But the Papists will obiect Ob. 1 It is a miracle to turne the bread and wine into the body and blood of Christ Sol. It is true indeed Sol. when the bread is once made the body of Christ there is a miracle but bread is neuer made the body of Christ 1. Besides there is neuer a miracle but it hath a signe with it which shewes it to bee a miracle and therefore if bread should be made the body of Christ they might see how it is miraculously changed and turned But here is nothing seen 2 Miracles in the time of the Gospell are extraordinary things for God worketh not by miracles but by the powerfull Word of Grace but they make them ordinary things for as often as they say Masse which is euery day they worke miracles 3 If it had bene a miracle to turne bread into flesh then the Euangelists and S. Paule wold haue counted it a miracle but they speake not a word of any such matter Mat. 24.24 Luk. 17.23 2. Thes 2.9 they all speake of lying miracles and without question this is one of them Ob. 2 If bread had not bene made flesh Ob. 2 why did Christ say This is my body Sol. I answer Christ spake figuratiuely Sol. as was answered before and may be gathered by the words following This is my body which is broken for you his body was not broken neither had he suffered as then but his meaning was this bread broken is a signe that my body shall be broken The bread could not bee his body for then his body should haue beene broken when the bread was broken Thou hast an obligation in thy hand Thou saiest I haue here twenty pounds I say againe there is nothing but paper inke and waxe Oh but thou tellest me here is that which wil bring me in 20. p. and that is

to bee Ministers for God therefore they cannot be disallowed Sol. Sol. I confesse indeede that there is an ordinary calling of the Church which is necessary for the making of a Minister But yet the outward ordinary calling of the Church alone is not sufficient to make a man a Minister of the Lord vnlesse he be also inwardly called of God and fitted with gifts as with the Spirit of God in wisedome Exod. 31.2.3 and in vnderstanding and in knowledge and in workmanship 1. Tim. 1.12 1 Sam. 10.9 and in strength and with another heart c. to discharge the duties of the place to which God calleth him And therefore whosoeuer taketh vpon him the charge ouer a people must look narrowly vnto himselfe and see whether hee bee put into orders by God Vnlesse he haue a testimony that God hath called him inwardly as well as the Church outwardly all is to small purpose hee is none of Gods Ministers hee is crept into the Church of God by the window and God neuer set him apart to his holy seruice but rather as a iust Iudge will say to him Friend Mat. 22.12 how camst thou in hither Hence it was that Tyndall that blessed Martyr did sharpely reprooue such kinde of Ministers saying Exposit in Mat. 5. In what case are they that haue Benefices and preach not Verily though they stand at the Altar yet are they excommunicate and cast out of the liuing Church of almighty God And againe Priests that preach not are none of Christs nor of his annoynting but seruants of the beast whose marke they beare Oh that all ouer-hasty Ministers wold well consider these things and rather vndertake any other calling then this so weighty a worke without direction from the Lord. A notable president we haue for them in the Prophecy of Zechariah where the Prophet speaketh of some such Priests as pestered the Church in his time Zech. 13.4.5.6 that They should no longer weare a rough garment to deceiue But he shall say I am no Prophet I am an Husbandman for man taught me to be an Heardman from my youth Then better it would be for Gods Church she should bee gouerned by the men of God and more comfortable to themselues though their life be more painefull Vse 2 2 This may teach all Ministers to trye and examine themselues whether they bee the Lords Ministers If they 1. finde themselues ready vpon all occasions to goe when God bids and to returne when hee calls 2. If it bee vnto them as meate and drinke to do the will of God their Father that sent them 3. If they cry aloud and spare not if they lift vp their voyces like trumpets Isa 58.1 and shew the people their transgressions and sinnes Act. 10.33 4. If they deliuer nothing but that which they haue receiued and all that which they haue receiued 5. If they deliuer sound Doctrine and the wholesome word of truth 6. If they diuide the same word aright and giue euery one his owne portion Warning to the vnruly 1. Thes 5.14 comfort to the feeble minded if they binde vp the broken hearted c 7. If they study to approue themselues their liues and hearts vnto God 2. Tim. 2.15 as men that neede not be ashamed 8. If their lips preserue knowledge 9. If they be ready to euery good worke Tit. 3.1 Phil. 3.20 and haue their conuersation in heauen purging theÌ„selues as Christ is pure If these things bee in them then it may be truly said that they are the Lords workemen that hee hath placed them in his watch-tower that they haue receiued gifts from aboue that they are Ambassabours for Christ that he hath powred of his Spirit vpon them and giuen them orders for the Ministeriall function to discharge it Thirdly the Apostle saith I haue receiued of the Lord that which I deliuered c. I haue not dealt deceitfully with you to giue you any Sacrament of my owne inuention but I haue deliuered that very same Sacrament and words also that I receiued from the Lord Iesus Christ From hence then in the third place we learne That God alone is the Author and appointer of all our Sacraments Doct. 3. whereby Gods inward graces are represented sealed and conueyed vnto vs. And for this cause our Apostle heere saith that the Lord Iesus God-man and man-God not any man alone nor Angell nor Saint took bread and wine c. that is hee alone instituted this holy Supper The like wee may see in the other Sacrament for wee haue but two Sacraments vnder the New Testament 1. Cor. 10.1.2.3 Christ alone giueth commandement to his Disciples and in them to all his faithfull Ministers to Teach and baptize in the name of the Father Mat. 28.19 the Sonne and the holy Ghost Accedit verbum ad elementuÌ„ et fit Sacramentum Aug. fu Ioanne tract 80. Now God ordaines euery Sacrament by his Sacramental Word and this is due two wayes First by giuing a commandement whereby he commandeth his Sacrament both to be administred and receiued Mat. 26.26 28.19 Secondly by making a promise whereby he hath ordained that the Elements shall bee instruments and seales of grace The reason why God alone must be the author of euery Sacrament Reas 1. is because euery Sacrament which is but a signe of grace can confirme nothing vnlesse it be by the consent and promise of him from whom the grace promised must bee receiued But euery good gift and good grace is from God alone Iam. 1.17 Mal. 3.1 Heb. 8.6 therefore it must needs follow that God is the author of the Sacrament Vse 1 1 This serues to confute the Papists who doe not onely content themselues with polluting these two holy Sacraments of the New Testament many and sundry wayes but also most impudently and arrogantly take this priuiledge of ordaining Sacraments vnto themselues which belongeth to God alone and therefore they make more Sacraments then Baptisme and the Lords Supper by adding fiue others vnto them First Confirmation Secondly Repentance Thirdly Orders Fourthly Extreame Vnction or annoynting Fifthly Matrimony All these howsoeuer they are holy Ordinances for other ends yet they are no Sacraments For 1. They cannot confirme Faith 2. Neither are they so proper to the Church as Sacraments are 3. Neither haue they any commandement of God to bee Sacraments 4. Nor his promise of beeing signes and seales of grace Vse 2 2 This must teach vs to come prepared to the Lords Supper all the dainty dishes therein are of the Lords owne prouision If a man should bee bid a guest to sit at the Princes table to eate of the dainties of the Princes prouision he would without all doubt trimme and prepare himselfe as Ioseph did to come into Pharaohs presence Now wee know that the Sacrament is a supper of the Lord Iesus his prouision he hath prepared his chaire and furnished his table as Salomon

strengtheneth and nourisheth the body more then any other foode c. For these and such like reasons it may appeare that bread was chosen of our Sauiour Christ to represent his body From thence then let vs obserue that seeing our Sauiour tooke bread and appointed it an Element in this Sacrament That Christ Iesus is the true bread of life Doctr. 1. which came downe from Heauen whereon our soules are to feede vnto eternall life For by bread here is signifyed Christ whereon wee are to feed our soules by faith as wee feede our bodies with our dayly bread for the preseruation of our naturall life For this cause our Sauiour teacheth his Disciples plainely that Moses had giuen their fathers Bread from Heauen meaning Ioh. 6.31.33 c. that heauenly Manna whereof they fedde in the Wildernesse Exod. 16.15 but now they haue the bread of God which is Christ that came downe from Heauen Ioh. 6.48.51 to giue life vnto the World to put al out of doubt I am saith Christ the bread of life he that commeth vnto mee shall not hunger he that beleeueth in me shall not thirst Reas 1 1. Christ is our bread and the foode of our liues first in regard of his manhood whole Christ the manhood subsisting in the person of the Sonne and it hath the vertue to feede and nourish vs in that it is vnited to the person of the Deitie Christ is not a bodily foode or a corporall bread but altogether a spirituall and heauenly foode to be receiued after a spirituall manner not by the hand and stomack of our bodies but by the hand and stomacke of our soules that is a true and liuely faith Reas 2 2. Christ is called our foode because without him wee are starke dead in sinnes and lest wee should continue in that death hee came downe from Heauen to giue life vnto vs. Therefore saith the Apostle As in Adam wee were all dead 1. Cor. 15.22 so now in Christ wee are all made aliue Vse Vse Here wee may see the wonderfull loue of our Sauiour Christ towards vs in that hee was content of his owne accord to come from heauen to vnloose the bands of death and to quicken vs and giue vs life Yea not onely so but to feede and nourish vs dayly with his ownebody The Pellican when any of her young ones are hurt of a Serpent rather then they should die shee will pierce her brest and giue them sucke and nourish them So Christ Iesus rather then wee should perish so tenderly hee loues vs was content to lay downe his life for vs that so we might feede vpon his body and bloud to eternall life Oh therefore let all of vs highly account of this loue of Christ embrace it and be thankfull for it otherwise our case is miserable we are but dead persons and haue no spirituall life in vs nay wee should vtterly sterue and pine away without it The second element is Wine which Christ tooke into his hands as may bee gathered out of these words He tooke the Cup wherein the wine was for no man will dare to say that the cuppe was empty seeing our Sauiour Christ saith Mar. 26.29 Luk 22.18 I Will not drinke of the fruite of the Vine any more till the Kingdome of God shall come Wine then was the second element Cyprian lib. 2. Epistola 3. contrary to the Aquarij who supposed water to be in the cuppe contrary to the Lactei that vsed Milke in stead of Wine Idem de consecrat distinct 2. Can. Alexander the first caused this mingling of water with wine the Papists that mingle water with Wine and that so absolutely and necessarily that they condemne those who do not receiue it after the same manner but herein they ouerthrow themselues First because they goe against the example of Christ Secondly because they ouerthrow the example by denying the vse of pure Wine More might bee alledged to confute their practises but others haue well dealt therein our purpose is to handle those things that be positiuely layd downe Wine this second Element signifieth the blood of Christ Metonymice and offereth it to the eye of Faith This also we vnderstand to bee the Cup figuratiuely applied and giuen to Christs Disciples for their refreshing c. For as wine is to the body so the blood of Christ is a refreshing to the soule And whereas Christ tooke and gaue not onely the bread but also the wine we learne That Christ is a full Redeemer Doct. His blood doth purge vs from all iniquity 1. Ioh. 1.7 This is the confession of the foure beasts and foure twenty Elders who fall downe before the Lambe Reu. 5.8.9 Thou hast redeemed vs to God by thy blood out of euery Kindred and Tongue and People and Nation And so he is an al-sufficient ransome for vs 1. Tim. 2.6 of greater power to deliuer vs from sinne then Adam was to bring vs into sinne Take notice of the slauery bondage wherein wee were holden as captiues and the fulnesse of our redemption by Christ will plainely appeare First Col. 1.13 generally wee were in bondage to the whole power of darkenesse in such a manner that all our spirituall enemies had command ouer vs. Secondly more particularly we were in bondage first to sin for so saith the Apostle Rom. 6. â—6 His seruants we are to whom we obey whether it be of sinne c. Againe I am carnall Rom. 7.14 sold vnder sinne And S. Peter telleth vs of some that Promise others liberty and are themselues seruants of corruption For saith he of whomsoeuer a man is ouercome 2 Pet. 2.19 euen vnto the same he is in bondage 2 Wee were in bondage to the whole law which exacted at our hands perfect obedience but Christ saith the Apostle came to redeem them that were vnder the law Gal. 4.5 3 We were slaues to eternal death as God testified to Adam In that day that thou shalt eate therof Gen. 2.17 thou shalt dye the death And S. Iohn saith 1. Ioh. 3.14 We know that we are translated from death c. 4 Wee were in bondage vnder Satan so long as we were the children of disobedience Ephe. 2.2 he wroght in vs 2. Tim. 2.25 Wee were in his snare and taken at his will 5 We were slaues to hell and condemnation beeing by nature the children of wrath Ephe. 2.3 There was neuer any slauery or bondage like this The bondage of the Israelites vnder Pharaoh Exo. 1.11.14 Of the seuenty Kings vnder Adoni-bezeck Iudg. 1.7 Of Sampson vnder the Philistines Iudge 16.21 bound with fetters and made to grinde like a horse Of Zedekiah vnder the King of Babell who put out his eyes bound him with chatnes carried him to Babell Ier. 52.11 and put him in prison till the day of his death and

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