Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	bread_n	lord_n	show_v	6,300	5	5.7772	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19216	The humble and vnfained confessio[n] of the belefe of certain poore banished men grounded vpon the holy scriptures of God, and vpo[n] the articles of that vndefiled and onlye vndoubted true Christian faith, which the holy Catholicke (that is to say vniuersal) Churche of Christ professeth. Specially concerning, not only the worde of God, and the ministerye of the same: but also the church and sacramentes therof. Which we send moost humbly vnto the Lordes of Engla[n]d, and al the commons of the same. ... Lorde increase our faith.; Humble and unfained confession of the belefe of certain poore banished men.	Ponet, John, 1516?-1556, attributed name.	1554 (1554)	STC 5630; ESTC S111154	26,257	72

prescribed order rule And so that thys holy sacrament be accordynge to the practise of his blessed institution both ministred and receiued to gether The election and appoyntmeÌ„t of the time thereof is referred and left to y e godly discression of Christes Church For y e Apostle saith Quotiescumque c. As oft as ye eate this breade and drynke of this cuâ—pe ye shal shew the Lordes death vntil he come Neuerthelesse omitted it may not be nor left vndone but vsed in due time accordingly and in suche sorte as is appointed by the word of God who saith â˜ž Take ye eate ye drincke ye al of it Do this in the remembraunce of me And by his Apostle he hath geuen this ordre that we whiche mynde to be partakers of this holy Communion shall haue no contencion nor strife amoÌ„g our selues but refourme our abuses commynge here vnto not onely together but also after a better sort rather then after such euil wyse as we happlye heretofore haue done One to tarye for another without disdayne and afore we eate of this bread and drinke of thys cuppe to proue try and examine our selues our myndes and consciences our wordes and dedes callynge oure whole lyfe and conuersation earnestly to remembraunce lamentyng and confessyng our sinnes vnto God callyng vpon him for mercy conuerting vs whollye vnto him knittynge our selues together in the vnitie of fayth and godly loue and so to come to the holy Sacrament Where first the minister takyng the bread geuyng thankes breaking it ought by the Lords ensample to deliuer it vnto other willynge theim also to take and eate it in remembraunce of the Lorde whose wordes also he ought to repete accordingly And likewise takyng the cup to geue thanckes and to deliuer it to the communicantes willyng them al to drinke therof in remembraunce of the Lorde This is nowe the ordre appointed to be obserued at the ministration of this holy sacrament which the scripture calleth â˜ž the Supper of the â—ord the Communion or felowship of the body and bloud of Christ. CoÌ„cerning the which if the Lorde had authoritie to make a lawe or to set an ordre for the due ministration and vse thereof Then we also that be his subiectes ar bouÌ„d to obserue the same and nether to ad ought therto coÌ„trary vnto it nether to minish or take away froÌ„ it ani thinge that he hath wylled vs to vse Or els we playnly disapoynt our selues of the ryghte title and possession of such comfortable commodities as we by vertue of this heauenlye couenaunt and bargayne shoulde elece be sure of For as this is a special gift appointed by the last wyl and testameÌ„t of our Sauior Christ who in the true ministration of this his holye sacrament by the operacion of this blessed spirite hath promised to make iust deliueraunce of the thing promysed So is it by him condicioned afore hand that we shal duly receiue and vse the same and not to eate of the breade or drincke of the cup of the Lord vnworthely to our owne damnation In Ciuile causes the like order taketh place Where a leace is made it must not only be signed sealed deliuered but also receiued and the partie put in possession Not deliuered I say by euery man but only by hym or his deputie that hath authority to make or geue the leace neither maye euery man receiue and eÌ„nioye it saue only he to whom it is made or geueÌ„ or that hath ryght thereto Agayne a leace coÌ„monly is not made wythout condicions whych if they be broken doth not y e farmer theÌ„ forfeit his leace And what meane we els by thys but euen to shew that it is an horrible thing farre out of order that whyle the Lord in this hys holy SacrameÌ„t offreth vs so large a couenauÌ„t of mercy we shal thincke scorne to kepe the condicions therof and the rules that he hath prescribed vnto vs No man doubtles no not in Ciuile matters would be so serued wher like as it is no bargaine til both parties be agreed so coÌ„meth it to no perfect effecte neither can it stand vnlesse the duties coÌ„dicions promises be kept Neuertheles this thing shal appeare muche more euident if we compare the practise of these present miserable dayes â–ª to the order of the â—ord and his Apostles in the primitiue church lay the one agaynst the other As for the perfourmauÌ„ce of the condicions on hys party ther is no doubt For wher as he couenanteth with vs in thys holy Sacrament so to feede nourish coÌ„fort our consciences that he wyl euen seale vs vnto him selfe set hys marke vpoÌ„ vs and take vs for hys own He certifâ—eth vs assuredly that vpon such condicions as we also vpon our allegiaunce are bouÌ„d to kepe whych we must either do or els become vnworthy Receauers to our damnatioÌ„ we haue felowship with him and are partakers of the same eternall lyfe that he hym selfe hath purchased for vs in hys body and bloud But how now How kepe we our touche with him By his order there should be no â—cisme nor discencion among vs about this matter And yet Lord what a busines is ther about the defence of a new found transubstanciaâ—ion to proue y t bread is not bread and that after the recityng of a fewe wordes of the Lord ther remayneth the substaunce neither of breade nor wyne And what a doo is ther about the maner of Christes presence in the Sacrament Lord what tossing turnyng what detorting and wrestinge of the Scriptures is there to proue the carnal natural presence of Christes flesh and bloude yea that in the fourme of bread ther is contained the only natural substaÌ„ce of Christ God and man flesh bloud bone to the vtter confounding of the two natures in Christ though both the circuÌ„staÌ„ce of Christes action the propertyes of hys humaniti the nature of a SacrameÌ„t the Articles of y e Christian faith the euident testimonies aswell of the scripture as of those that are estemed the best and moost worthye auncient wryters declare the contrary Men should refourme al abuses about thys mater and come to it in a better sorte then they haue done And do they not wilfully kepe maintaiâ— theyr abuses styl Yea are they not eueri dai in their doings wors wors â–ª Men shoulde come to the Sacrament together and the wole godly assemble to coÌ„municate as brothers sisters in y e Lord. But Alas thei make a massing matter of it where on man alone taketh vpon hym to receyue y e thinge that the whole congregacion ought to be partakers of where one shoulde rather tarye for another then that any disorder shuld be committed about so worthy a Sacrament Men ought fyrst to proue and eramen wel theyr consciences to cal theÌ„selues theyr thoughtes woordes and deedeâ— iustly to accompt earnestly to repent them of theyr sinnes to lameÌ„t

me And so it came to passe Neuertheles after he waâ—ed strong and ouer came that infirmitie and knewe y t to fal we haue of our selues to staÌ„d we haue onely of God So is tribulation profitable to the stroÌ„g and mightie for it bringeth them to the crown of glory it profiteth the weake for it openeth their minde and maketh theÌ„ to seke to the Phisition and curer of our soules and to cry with Dauid O Lord heale my soule for I haue sinned against the. Let vs therfore labour to ouercome our weakenes to accomplishe that the Lorde commaundeth Be faithful vnto the death and I wil geue the a crowne of life You se the Lorde requireth faithfulnesse both in the stewardes that preach his worde and in the seruâ—intes that heare it Death is the ende of al fleshe as well of Kinges and Quenes Dukes and bishops as of poore men For al flesh is grasse and al the glory of fleshe as the flower of grasse WheÌ„ the winde of the Lorde goeth ouer it it falleth fadeth but the Lordes word abydeth for euer and those that doth the wyll of the Lorde abide also for euer Happye are those to whom the Lorde geueth that crowne of lyfe and to loose it is a greater losse then either Emperour King or Quene or an Angel from heauen can either restore or recompence Stand therfore faithfullye to gods word beleue his promis He that hath eares to heare let him hear what the holy Gost saith to the churches He that ouercoÌ„meth shal not be hurt by the seconde death The fyrste death is of the body as the Lord sayd to sinful Adam Earthe thou art and into earth thou shalt returne agayne But the secoÌ„d death is it that Christ admonished vs to flie saying I sai to you my frendes be not afraid of theÌ„ which withe body and after that thei haue nothing more that they can do I wil shew you whom you ought to feare Feare hym that after he hathe slaine the body hath power to cast into hel fyre Trulye I say to you feare him Let not the feare of man so ouercome vâ— but that the fear of god may alway be ruler in our hartes so shall we attaine the croune of life prepared for those that loue the Lorde and hys word vnfeinedly I haue not written this as to those that are ignoraunt of theyr dutye or vnable to streÌ„gthen both them selues and others but as to my moste deare brethren in the Lord trusting y â— Gods spirit that is among you doth dayly moue your harts now to the highest perfeccion of godlines euen to denie your liues for Christes sake to take vp your crosse and to folow him Yf any haue in times past bene negligeÌ„t in the wai of godlynes I prai besech and exhort the same in the Lord Iesu to turn vnto the Lord with his whole hart and not by his euyl and wicked liuing prouoke the Lordes wrath any longer nor to bring plages vpon the whole congregacion for his wickednes Brethren fal to praier dayly euery man for him selfe and for his Christian brethren Fal to weeping wyth Nehemias Ieremye to see the wall of Ierusalem broken the city destroied with sweard and fire and the temple burned Fal to fasting for now y e daies are come that our swete deare Bridegrome Christ is taken from vs. I certeinli beleue that our to to much negligence in praier and our sloutheful and seldome coÌ„myng to the holye Supper of the Lorde are twoo of the great causes why the Lord hath thus plaged vs. Let vs therfore earnestlye turne vnto the Lord that he mai turn to vs cal that he may hear aske that he may giue seke that we may finde knocke that the Lord may open vnto vs. If euer we shewed our selues true ChristiaÌ„s let vs now shew it in godlines of conuersacion and lyuinge in quietnes in patieÌ„t suffering in meeke bearing of wronges doing of none to other in forgeueing our enemyes and praying for them in feedyng the poore and needy Saintes of God in pitying al men and in praying for all men And dearelye beloued praye for vs that God of his mercy strengthen and coÌ„forte vs in these troubles that he nowe layeth vpon vs and that the Lorde leaue vs not to our seluâ—s but â—uer hold his handouer vs and kepe vs vnto the ende For truly I know without his grace and mercyful help no man is able to withsâ—and SathaÌ„s vyolence therefore for Christes loue pray for vs as we shal not faile dayly to do for you Here haue I geÌ„tle Reader setforth the Confession and Faith of certaine learned men that as they haue writteÌ„ it in theyr exile for thy coÌ„fort so maiest thou giue god the praise and helpe to stop the mouthes of suche blasphemers as haue nothing in theyr mouthes but Heretickes Heretickes But I dout not that when thou hast read it with iudgement and coÌ„ferd it with theyr doctrine that they now preach to thee thou shalt se which sort ar the Heretickes Thou mayest see that all theyr struglynge is to brynge thee to theyr stynckyng Romyshe puddels agayne Thus I commende you all dearelye beloued in the tender mercies of Iesu Christ vnto the tuitioÌ„ of the liuing god which is the father of our Lord Iesus Christ beseching him to send his holy Gost among you to bestow his ritch grace and blessing vpon you that you al may be coÌ„stant and perfect in Gods wayes and vnmoueable in Christes faith constantlye perâ—euering vnto the end Amen Grace be with you peace froÌ„ God our Father and from our Lord Iesus Christe who tread down Sathan vnder our fete shortly Amen â§ To all suche as loue to feare God to serue and worshippe him in spirit and truth and to lyue in charitie and vertue amoÌ„g their neighbours within the Realme of England Grace mercye and peace be multipled with you from God the father through Iesus Christ his only soÌ„ne our Lord and only Sauiour BEcause we are assured that the Deuil not onely as an anucient murtherer proceadeth stil in cruel tirannye and extremities but also as the olde liar from the beginning and father of falsholde in misreporting slaundring and beliynge the moost sacred veritie of Goddes holy worde and vs poore men that haue bene minisâ—ers of the same specially now that we are absent and gone far from our natiue couÌ„try of England Therfor partly to certifie such of you as knowe vs that we shute styl at the olde marke of Gods worde neither recanting nor reuokyng that whiche we haue learned in the â—chole of Goâ— and taught amongst you and partly to signifi to as many of you as know vs not and yet do hear howe our aduersaries raile vpon vs behynde oure backes callyng vs Heretyckes Sâ—â—smatickes c. that we are not as they reporte but better framed bothe in thought word and deede

faithfully called to remembraunce For man in hys firste creacion was made to the similitude and likenes of almighty God endued with perfectnes wisdome rightuousnes and lyfe euerlastynge Of the which incomparable kindnes mercye to the inteÌ„t he might styl be mindful and keepe the same euer in thankful remembrauÌ„ce God prescribed vnto him a rule law or coÌ„maundemeÌ„t whych to obey was euen to continu in the felowshyp of the same immortal lyfe that was geuen hym But to disobey it in followyng his own wil contrary to the coÌ„maundement was to be in seruice to euerlasting death and to lose hys porcioÌ„ in euerlastyng life So when man was fallen from the obedience of the commauÌ„demeÌ„t hys owne nakednes appeared vnto him selfe so horrible by reason it was not couered wyth the image of lyfe that he began to dispayre and durste not shew himselfe in the sight of god How beit in this terrible distres and most woful stare of man Almightye God who euer was and is merciful dyd promis him againe euerlastynge lyfe which was laied vp in his owne sonne â–ª but so that accordyng as he euen God hymselfe by an euerlasting decree had appointed he wold be satiâ—â—yed recompenced and pacified againe in the obedience of al his commaundementes by the same nature of man whych because of the corruption of synne that had entred in to it by disobedience could not fully satisfye the law and therefore God made an euerlasting couenaunt of mercye with mankinde promysed the blessed seede namely that hys owne son should put vpon him our nature and therwith in innocency satisfi the law and bryng vs agayne into the felowshyp of that euerlasting lyfe whyche was lost thorow Adams disobedieÌ„ce God now to kepe his people in remembraunce of thys his great merci requyred continual sacrifices to prouoke them vnto thankfulnes and to geue them occasion froÌ„ tyme to time â–ª to setle and reast theyr coÌ„sciences stil ã€ˆâ—Šã€‰ hope vpon the sayde promes And for thys cause he reneued the said couenaunt of mercy so oft and sondrye â—imes by outward Sacramentes and ceremonies in the which the death of Christ was so present to the faith of y e fathers that thei beleuing the promis made in the blessed seede appreheÌ„ded the sayd life that was lost in Adam In Circumcision whiche was not only an outward visible signe but also a very seale of the rightuousnes of fayth a testimony of his grace fauour â—ewardes them thorow Christ the holy Ghost certified theyr consciences of theyr porcion in the sayde euerlastynge lyfe In the SacrameÌ„t of the Passeouer wheÌ„ the bloud of the Lambe was striked vpon the postes of theyr doores and the fleshe therof eaten rosted and with such other ceremonies as therto wer appointed They geuing faith credite to the said promis made in the blessed seede saw the worthynes and merites of Christes bloud by the coÌ„fortable swetenes wherof in the operacion of the holy Gost they wer assured of the sayd lyfe euerlastyng In the wildernes Manna was geuen them from heaueÌ„ to declare that the very true nourishment and foode to life euerlasting must come froÌ„ heauen which maÌ„kind by stedfast beliefe thorow the merites of Christ should taste and be partaker of and in al the sacrifices slayne offeringes of y e law was the same misteri represented and set forth to the eyes of faith amonge the people of God Thus the benefite of Gods mercy hath bene alway froÌ„ time to time most louingli opened in hys Sacramentes and holy ordinauÌ„ces certifying vs by faith thorow the death of Christ that we haue our porcion againe in euerlasting lyfe which was lost thorow Adams disobedieÌ„ce Now to come somewhat nerer vnto the sacrameÌ„ts of y e new law we do hartely agree and coÌ„sent to the iudgement of S. Augustine not only when he affirmeth y t our Lord Iesus Christ hath knyt together the felowshyp of his new people by SacrameÌ„ts which are very few in nomber very easy to be obserued and very eâ—cellent in signification as is baptime thesupper of the Lord but also when he saieth y t a SacrameÌ„t is the signe token or representacion of an holy thing the visible fourme of an inuisible grace and a visible word of God Moreouer the Sacramentes that are of the Lordes holy institucion we do reuerently esteme to be no vain or bare signes neither only euidences of the profession of Christen meÌ„ but also certaine assured and effectuous testimonies or rather seales of the rightuosnes grace and good will of God towardes vs wherby he working in vs supernaturally after an inuisible maner doth not only styrre vp our faith towards him but also establisheth and conâ—yrmeth it the more in the assuraunce of euerlastiÌ„g life Wherfore like as stedfast faith in the operacion of the holy Gost doth certify vs euen so the SacrameÌ„tes by propre similitudes being vsed according to the Lordes institucion testyfye the same For the holye Gost who glorifyeth his owne ordinaunces with his blessed preseÌ„ce and also the word it selfe assureth vs that nothing though it be outward external appointed and appertainiÌ„g to the right whole and perfect vse of Gods holy sacramentes is in vaine or but a bare signe for asmuch as when the minister doth execute the Lordes wil according to his holy ordinaunce in the ministration of the visible SacrameÌ„t by an outward action The holy gost not only certifieth the faithful â—eaceiuers y t they are partakers of the thing promised that is to sai euerlasting life which life euerlasting is euen God y e sonne whose diuine nature is ioyned with the humanitie nowe syttyng in glory not only we say certifieth but also inuisibly worketh in them those vertues wherby thei be vndoubtedly ioyned vnto Christ and one towards another hys mistical membres partakers of eternall lyfe So that to be partaker of that euerlasting lyfe is to be as verely ioyned vnto him to be a member of his glorious boâ—y of his flesh of his bones as his own diuine nature is ioyned vnto his humanitie O worlde howe mad o man howe blinde art thou that seest not this precious treasure and taistest not the incomparable swetenes and moste heauenly comfort of this greate mistery betwene Christ and his coÌ„gregation â–ª Thou gnawest vpon the harde shelle but vpon the swete kernel wherein is spirit and life thou fedest not Wolde God his truth coulde perswade vs y t to be worthy pertakers hereof is thorowe fayth by the operatioÌ„ of the holy gost to be assured and fully certified that followyng also the Lords will in the outward actions of his holy ordinaunces and framynge our lyues accordyng to his wholsome doctrine taught vs therein we haue vndoubttedly the thinge that ther is promised which is euerlasting lyfe in his bodye and bloude For first as concernyng fleshe and bloude we were in felowshippe with Christ in

the loynes of our forefather Adam to whom he was promised immediatly after his offence but opened vnto the worlde whan he became incarnate So that this felowship was entred with vs in that parte whyche was properli ours In respect wherof the father of heauen through fayth operation of his holy spirit vouchsafe to make vs partakers of that whiche was properly his namely the breade that came downe from heauen which is lyfe it self optained by Christes death whereby his merites are become ours So that then was this felloweship fully ioyned whan the heauenly mariage betwene our nature and his was made in the vnitie of persone in him not by coÌ„fusiuÌ„ of substance no more theÌ„ ether his deuine or humayn nature is confounded thoughe he be both very God and very man Thus thorow faith wherunto this heauenly matter is offered and by the workyng of the holy gost we haue our felowship with euerlastynge life in his body and bloud which he tooke of vs and which now sitteth in glory wher also our soule is present through faith so that we be one with him The fruitful knowledge and vnderstandyng of this heauenly mistery is euidently setfurth to the eyes of faith â–ª not onely by the fyrst institution and practise of y e Lordes holy Supper but also by his most comfortable wordes afore in the Gospel where he sayth it is God the father that doth grauÌ„t vs his true bread namely his owne soÌ„ne which came downe from heauen and geueth life vnto the world For he only deserued that the father should geue vs agayne this lyfe that was loste And like as the sonne sayth that the father should geue vs the breade that came from heauen that is to saye his owne sonne whoÌ„ he also calleth lyfe because he is the life it selfe Euen so the soÌ„ne saith that the bread which he wold geue shuld be his flesh which he would geue and offre to the father for the lyfe of the worlde Namely that the worlde by his death myght haue that lyfe whyche he sayde the father woulde geue and that is euen the very true breade that came downe from heauen So y t in the Gospel the soÌ„ne touchynge his deuinitie which came from heauen is called bread And like wyse his vmanitie whiche he offered vp vpon the crosse he calleth bread Thus through faythe we haue the perfourmaunce of that whiche was promised namely of y e deuine nature which is life after a more aboundauÌ„t sort then it was lost in Adam So that this is and may wel be called a verye felowship and so in dede both Saynt Iohn and S. Paule termeth it The worthy Sacrament of the body and bloude of the Lorde was instituted only by himselfe in the Parler wher thei did eate the Easter lambe the same night wherin he was betraied And as coÌ„cernyng the maner how the Lord and thei that receiued it with him did vse it Howe he also himselfe willed others his deputies and ministers of his congregation and church to do the same for whom like wyse for what intent and purpose he did institute ordayne it it is sufficientlye mencioned by the thre Euangelistes and by the Apostle Paule Touching the which we must consider that forasmuch as Christ did institute this to be a Sacramente and taughte by his most worthy worde and practife a ceâ—taine ordre in the ministration therof Therfore as the thynges therein contained ought Sacramentally to be vnderstand without anye absurditie or interruptynge either of the action or mistery So if the ordre and fourme by him prescribed and commaunded to be vsed by suche as are appoynted for the ministratioÌ„ therof be omitted Then is that no Sacrament of his For Sacramentes are as substancial couenauntes agremeÌ„tes whose nature is to declare vnto vs some righte title priuiledge or gifte that we haue or shal receiue thereby whether thei be grounded vpon a commen custome or commauÌ„ded to be obserued by such as haue authoritie to make a lawe or ordinaunce for the same For whi should the ordre prescribed in this holy SacrameÌ„t be worse kept or lesse obserued then was the rule that God appoynted in the Sacramentes of the olde lawe Their sacramentes had orders which wer kept and whi should not the rules of our Sacramentes be obserued likewyse Circumcision had a prescribed day what persons should be Circumcised and what part of the fleshe shoulde be cutte away c. The Lorde callinge it both his couenaunt and the token of his couenaunt The celebration of Easter had like wise of the Lorde a time appointed in the which euery houshold hauynge a lambe or a kydde of one year olde being a Male without blemishe should slaye him And not onely take strike the bloude of him vpon the two syde postes and on the vpper doorepost of the house but also eate the lambe or kydde the same nyght with vnleauened bread and with sower herbes nether rawe nor sodden in water but rosted at the fyre the head the feete and purtenaunce together with theyr loynes gyrded shooes on theyr feete staâ—es in theyr handes and to eate it in haist nothing remainyng ouer vntyll the mornyng The scripture callynge it the Passouer and the sacrifice of the Lordes Passoeuer And diligently is this to be noted Namely that lyke as y e fathers in olde time did faythfully obserue and kepe the sayde rules nether omyttyng any of them nor minishyng theim nether addyng ought vnto theÌ„ that the Lord himself had not appoynted Euen so albeit that the cuttynge awaye of the foresâ—ynne of the fleshe in Circumcision had the name of the Lordes couenaunt and though the other sacrameÌ„t was called the passeouer of the Lorde Yet were they neuer the lesse without any strife brawlyng or contention about the names obediently and thaÌ„kfulli in godli quietnes vsed obserued The Sacrament of Baptisme also hath his ceremonies and rule appointed of the Lorde as to putte water vpoÌ„ the childe or to dyâ—pâ— him in water to pronouÌ„ce him baptised in the name of â—he father the sonne and the holye gost c. The scripture namynge it the newe byrth the baptisme of remission of sinnes the fountayne of the newe byrth c. Where as is likewise to be noted that thei do horribly abuse the Sacrament of baptisme that ether mynishe from it anye of the rules prescribed by the Lord himselfe or adde ther vnto their owne rites and supersticions whether it be salt spittle creme oyle or any such thinges as may deface the worthines of Christ. Yet hath there no suche mischaunce happened vnto this holy sacrament as ether to teach or beleue that ther is any transsubstanciatioÌ„ of the water in baptism or that it looseth the nature of water though it be appointed and turned to a very holy vse Nowe to returne agayn to our purpose The worthy Sacrament of the â—ordes body and bloud hath his

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