Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	blood_n	bread_n	cup_n	4,095	5	9.9348	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A68750	A treatise of the Lords supper in two sermons.	Smith, Henry, 1550?-1591.	1591 (1591)	STC 22705; ESTC S113471	39,426	100

at one time for if his body be in the SacrameÌ„t he must needes haue so many bodies as there be Sacraments nay he must haue so many bodies as there be bits in euerie SacrameÌ„t Thirdly it will follow that his bodie is diuided from his soule and consequeÌ„tly is a dead bodie because the bread is onely changed into body and not into his soule Fourthly at will follow that the wicked and prophane and reprobate may receiue Christ as well as the godly because they haue a mouth to eate as well as the best Fiftly it will follow that Christs sacrifice once for all was not sufficient because we must sacrifice him againe and breake his bodie shed his bloud as the Iewes crucified him vpon the Crosse Sixtly it will follow that the bread being turned into the body of our redeemer hath a part of our redemption as well as Christ Seauenthly it will follow that Christ did eate his owne bodie for all the Fathers say that he did eat the same bread which he gaue to his Disciples Lastly it will follow that a Massing Priest shal be the creator of his creator because he makes him which made him all these absurdities are hatched of Transubstantiation Thus when men deuise articles of their owne while they strike vpon the handuill the sparkes flie in their face they are like the man which began to build and could not finish it When I see the Papist in so many absurdities for intertaining one error me thinks he seemeth like a Collier which is grimed with his owne coales Therefore as in manners we should think of Peters saying Whether is it meete to obey God or men So in doctrines we should thinke whether it be meete to beleeue God or men Thus you haue heard the author of this Sacrament the Lord Iesus the time when it was instituted in the night that he was betraied the manner how it was instituted after thanks giuing the end why it was instituted for a remembrance of his death and the discouery of Transubstantiation one of the last heresies which BabyloÌ„ hatched Now they which haue been Patrons of it before should do like the father and mother of an Idolatrer that is lay the first hand vpon him to shorten his life Thus I end Thinke what account ye shall giue of that ye haue heard The end of the first Sermon A TREATISE OF THE LORDES SVPPER The second Sermon 1. Cor. 11. vers 25. 26. 27. 28. 25 After the same manner also he tooke the cup wheÌ„ he had supped saying This cup is the New TestameÌ„t in my bloud this doe as oft as ye drinke it in remembraunce of me 26 For as often as ye shall eate this bread and drinke this cup ye shew the Lords death till he come 27 Wherefore whosoeuer shall eate this bread and drinke the cup of the Lord vnworthelie shall be guiltie of the bodie and bloud of the Lord. 28 Let a man therefore examine himselfe and so let him eate of this bread and drinke of this cup. HEre I am to speake of the second seruice as it were at the Lordes Table and of that preparatioÌ„ which is like the Wedding garment that euerie man must bring vnto this banquet These wordes are diuerslie repeated of the Euangelistes Here it is said This Cup is the New Testament in my bloud In Mathew and in Marke it is sayd This Cup is my bloud of the New Testament This is the first meÌ„tion which Christ makes of a Testament as though now his promises deserued the name of a Testament because the seale is set vnto them which before this Sacrament was not sealed but like a bare writing without a signet This word Testament doth implie a promise and therefore teacheth vs that the Sacrament doth coÌ„firme and streÌ„gthen and nourish our fayth because it sealeth the promise which we should beleeue Here is to be noted that Christ doth not onely speake of a Testament but he calleth it a New TestameÌ„t which words neuer met together before as though the Law were for the old man to mortifie him and the Gospell for the new man to comfort him agayne or as if the old Testament had so washt her face and chaunged her apparell at Christes comming that one would not thinke it the same but a New Testament because eueÌ„ now she was shadowed with a thousand Ceremonies now they are gone from her like a myst at the Sunne rising As Christ calleth loue a New Commaundement because he renewed it like a Law worne out of memorie so he calleth the promise of saluation a New Testament Because as it was renewed to Sem and after renewed to Abraham and after renewed to Dauid so now he renewed it agayne which should bee alwaye new and fresh vnto vs. Euerie Testament is confirmed with bloud the old Testament was confirmed by the bloud of Goats and Bullockes and Rammes but the New Testament is confirmed by the bloud of Christ My bloud saith Christ is the bloud of the New Testament nay This Cup sayth Christ is the New Testament You may see theÌ„ that they may gather as well out of Christes wordes that the Cup is the New Testament as that the Wine is his bloud For Christ sayth This Cup is the New Testament as well as he sayth This Wine is my bloud or This bread is my body Beside when Christ speakes of a New Testament he implieth that the old Testament is fulfilled the Sacrifices and Ceremonies of the Law did signifie Christ before he came therefore they are fulfilled in his comming no mo Sacrifices no mo Ceremonies for the truth is come Sacrifices and Ceremonies are honorably buried with the Priesthood of Aaron let them rest it is not lawfull to violate the Sepulchers of the dead and take their bodies out of the earth as the Witch would raise Samuell out of his graue Therfore they which retaine Ceremonies which should be abrogated reliques of Iudaisme or reliques of Papisme may be said to violate the sepulchers of the dead and disturbe the deceased like the Witch which presumed to raise Samuell out of his graue This Testament is called a Testament in bloud because the Testament and will of a man is coÌ„firmed when the man is dead so Christ coÌ„firmed his Testament by his death Moses saith that life is in the bloud so the bloud of Christ is the life of this Testament If Christes bloud had not been shed this Testament made vnto vs had been vnprofitable as the TestameÌ„t of a Father is to his Sonne if the Father should not dye but liue Therefore the Apostle sayth without shedding of bloud there is no remission of sinnes Therfore the Testament or couenaunt of the remission of our sinnes is called the Testament in bloud the bloud of Christ is the seale of the Testament which we haue to shew vnto God for the remission of our sinnes and the

but to suffer and suffer and euer to suffer all that the diuels would heape vpon vs. Then came the mercie of GOD for Christ which shed his blood like an vmpire betweene God and vs and said as Esaiah said to Hezekiah Thou shalt not die but liue loose him let him go for he is mine So we were stayed like the widdowes sonne when hee was carried to his graue This is the benefite of Christs death and this Sacrament is the remembrance of it and therefore whensoeuer we receiue it this addition commeth with it which is shed for the remission of sinnes our fault was so hainous and grieuous that no ransome could counteruaile it vnlesse GOD himselfe had suffered for vs. Being in this extremitie neither man nor Angel offered his life for vs but the Prince himself which shold haue crucified vs came to be crucified of vs for vs that we might say with stedfast faith I beleeue the remission of sinnes not the satisfaction of sinnes but the remission of sinnes Marke this distinction against Popish merites of works or penance Christ hath satisfied and not we we are remitted and not Christ therfore we say in our Confession I beleeue the remission of sins which I may call the merciful Article because it is the quintessence and sweetnesse of all the twelue Therefore who but Antichrist durst depraue it If there be a satisfaction for our sins by our works or by our Pilgrimages or by our Masses or by our penance let Christ neuer be called a forgiuer but an exchanger like the Pope which selleth his pardons Wretched creatures which will not receiue the Lord when he comes to their dore Christ saith take for nothing and they say no we will not take but buy Vile base miserable men disdaine to take grace of God without satisfaction but they wil cope with the Lord giue him so manie Pilgrimages fast so many dayes heare so many Masses pay so many works for it vntill they haue done as much good as they haue done euill Our sinnes are infinite and God is infinite but our workes are finite in number and measure how can they answere then to that which exceedeth number and measure Therefore be content with Iosephs brethreÌ„ to take your money again say that you haue corne for nothing that is you are saued for nothing or else when you say I beleeue the remission of sinnes you lie vnto God because you do not beleeue the remission of sinnes but satisfaction for sinnes like the Papists It followeth As often as yee shall eate this bread and drink this cup ye shall shew the Lords death till he come Here are three inuincible argumeÌ„ts against Popish Transubstantiation like the three witnesses vnder which euerie worde doth staÌ„d First we are said to eat bread then it is not flesh but bread Secondly we are said to shew the Lords death then it is but a shew or representation of his death Thirdly it is said vntill he come if he be to come then he is not come if he be come how can we say vntill he come The effect of this verse was shewed in these words Doe this in remembrance of me for to say Do this in remembrance of me and to say so oft as you do this you shew my death is much at one so that if you call this Sacrament a shew of Christes death as it is called here then it is not Christ or if you call it a remembrance of Christ as it is called there yet it is not Christ but a shew or remembrance of Christ but this is such a shew and remembrance that the next verse saith Whosoeuer receiueth it vnworthely is guiltie of the bodie bloud of Christ Will yee know who receiueth vnworthily In verse 29. Paul saith he discerneth not the Lords bodie that is which putteth no difference betweene this bread and other but eateth like a child the meat which he knoweth not and after the bread seemeth stones to him and the wine poyson because his conscience telleth him I haue receiued vnworthily before I could say like Dauid My heart is prepared My sheep saith Christ know my voice as they discerne Christs words so they discerne Christs bodie and therefore so often as they come to the Lords Table they seeme to come into the Lords presence there they greete and kisse and imbrace one another with affections which none caÌ„ know but they that feele like Iohn which leaped in the wombe so soone as Christ came neare him Will ye know beside what it is to be guiltie of the bodie bloud of Christ euen as Iudas was guiltie for betraying him and Pilate for deliuering him and the Iewes for crucifying him so they are guiltie which receiue this Sacrament vnworthily as Pilate and Caiphas and Iudas were If they be guiltie of Christs death they are guilty of their owne death to as if they had committed two murthers and therefore Paul saith after that many of the Corinthians died onely for the vnworthy receiuing of this Sacrament As the word is the sauour of death to them which receiue it vnworthily so the Sacrament is the sauour of death to theÌ„ which receiue it vnworthily it neuer goeth into their mouth but they are Traitors ipso facto and may say to Hell this day I haue taken possession of thee because I am guiltie of Christs bloud Therefore it followeth immediatly Let a man examine himselfe before he eate of this bread or drinke of this wine as if he should say if he which receiueth this SacrameÌ„t vnworthily be guiltie of Christes death like Iudas which hanged himselfe if these signes be receiued to saluation or damnation like the word the next lesson is to examine your selues before you receiue least you receiue like the sonne of perditioÌ„ which swallowed the bread and the diuel togither Therfore Let a man examine himselfe and so let him eate that is let him examine first receiue after for if we should receiue the bread of the earth reuereÌ„tly how shold we receiue the bread of heauen When Iehonadab came to Iehu his chariot he said Is thy heart vpright as my heart is toward thee So when we come to the Lords Table he would haue our hearts vpright to him as his heart is to vs for who feasteth his enimies and mockers The golden Ring sitteth highest at our table but the wedding garment sitteth highest at this Table It is safer eating with vnwashen hands than with an vnwashen hart The Iewes were taught to choose the Lambe of the Passeouer on the tenth day of the first moneth in which moneth they caÌ„e out of Egypt on the fourteenth day after they were taught to eate him so they had foure dayes respit betweene the choosing and the killing to prepare and sanctifie theÌ„selues for the Passeouer which was a signe of the Lords

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