Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	covenant_n	sacrament_n	seal_n	4,627	5	9.5821	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04463	Certaine sermons preached before the Queenes Maiestie, and at Paules crosse, by the reuerend father Iohn Ievvel late Bishop of Salisburie. Whereunto is added a short treatise of the sacraments, gathered out of other his sermons, made vpon that matter, in his cathedrall church at Salisburie	Jewel, John, 1522-1571.; Garbrand, John, 1542-1589.	1583 (1583)	STC 14596; ESTC S107761	183,421	378

certaine maner of speech and not otherwise the Sacrament of the bodie of Christ is the body of Christ the Sacrament of the blood of Christ is the blood of Christ so the sacrament of faith is faith Who hath ordeined the Sacramentes Not any Prelate not any Prince not any Angel or Archangel but onely God himselfe For he only hath authoritie to seale the charter in whose authoritie onely it is to graunt it And onely he giueth the pledge and confirmeth his grace to vs whiche giueth his grace into our heartes Chrisost sayth DiuinuÌ„ integrum non esset mysterium si quicquam ex te adderes The mystery were not of God nor perfect if thou shouldest put any thing to it In the daies of Noah when God determined to be mercifull vnto his people and neuer to drowne the whole worlde with water he said I haue set my bowe in the cloude and it shalbe for a signe of the couenant betweene me and the earth and when I shal couer the earth with a cloude and the bow shalbe seen in the cloude then wil I remember my couenaunt whiche is betweene me you and betweene euery liuing thing in flesh and there shalbe no more waters of a flood to destroy al flesh In like maner when God would witnes stablish to Abraham his seede after him the promise of his mercie he himselfe ordained a sacrament to confirm the same This is my couenaÌ„t which ye shal keep between me you thy seed after thee Let euery manchild among you be circuÌ„cised Thus God ordeined y t sacrament of circuÌ„cision This sacrameÌ„t was a seale of Gods promise to AbrahaÌ„ a seale of Abrahams faith obedience towardes God By this sacrament maÌ„ was bound to y t Lord by y t same sacrament God vouchsafed to binde himselfe to man But how is the sacrament formed of what parts is it made August saith Accedat verbuÌ„ ad elementuÌ„ fit sacramentuÌ„ Ioine y t word of Christs institutioÌ„ with the sensible creature therof is made a sacrameÌ„t Ioyue the word to the creature of water and thereof is made the sacrament of Baptisme take away the worde then what is the water other then water The worde of God the creature make a sacrament But why were sacraments ordeined he telleth you In nulluÌ„ nonceÌ„ religionis ceu veruÌ„ c. Men caÌ„not be gathered together to the profession of any religioÌ„ whether it be true or false vnlesse they be bound inthe felowship of visible signes or sacrameÌ„ts The first cause why they were ordeined is that thereby one shoulde acknowledge another as felowes of one household members of one body So was al Israel reckoned the children of Abraham because of their circumcision al such as were vncircumcised were cut off from the people had no part in the common wealth of Israel because they were vncircumcised Euen as wee take them that are not baptised to be none of our brethren to be no children of God nor members of his Church because they will not take the Sacrament of Babtisme An other cause is to moue instruct and teach our dul and heauy hearts by sensible creatures that so our negligence in not heeding or marking the woorde of God spoken vnto vs might be amended For if any man haue the outward seale and haue not the faith thereof sealed within his heart it auayleth him not hee is but an hypocrite and dissembler So the circumcision of the foreskinne of the fleshe taught them to mortifie their fleshly affections and to cut off the thoughts and deuises of their wicked hearts Therefore said Stephen to the Iewes Ye stiffe-necked of vncircumcised hearts eares you haue alwaies resisted the holy Ghost So when in Baptisme our bodies are washed with water wee are taught that our soules are washed in the blood of Christ The outward washing or spriukling doth represent the spriukeling and washing which is wrought within vs the water doeth signifie the blood of Christ If we were nothing else but soule hee would giue vs his grace barely and alone without ioyning it to any creature as hee doeth to his Angels but seeing our spirite is drowned in our bodie and our fleshe doeth make our vnderstanding dul therefore we receiue his grace by sensible thinges Chrysost saith Aliter ego aliter incredulus disponitur Ille cuÌ„ c. I am otherwise affected theÌ„ is he which beleeueth not WheÌ„ he heareth of the water of Baptisme hee thinketh it is nothing els but water But I see not the creature onelie which mine eyes do see but also the cleansing of my soule by the holie Ghost He thinketh y t my body oneli is washed I beleue that my soule is therby made pure holy and withal I consider Christes burial his resurrectioÌ„ our sanctificatioÌ„ righteousnes redemption adoption our inheritance the kingdom of heauen the fulnes of the spirit For I iudge not of y e things I see by my bodily eyes but by the eyes of my minde When one that is vnlearned and can not reade looketh vpoÌ„ a booke be the booke neuer so true neuer so wel written yet because be knoweth not the letters and cannot reade hee looketh vpon it in vayne Hee may turne ouer all the leaues and looke vppon all and see nothing but another that can reade hath iudgement to vnderstaÌ„d coÌ„sidereth the whole story the doughâ—â—e deedes graue counsels discrete answeres examples promises threatnings the very drifte meaning of him that wrote it So do the faithful receiue the fruite comfort by the Sacraments which the wicked vngodlie neither consider nor receiue Thus do the sacraments leade vs instruct vs to behold the secrete and vnknowen mercies of God and to carry our selues to the obedience of his will And this is the other cause why sacraments were ordained Thirdely they are seales and confirmations of Gods promise S. Paul saith Abraham receiued the signe of circumcision as the seale of the righteousnes of the faith which he had when he was vncircuÌ„cised By these we stoy y â— mouth of heretikes For if they denie that our Lorde Iesus Christ was deliuered to death for our sinnes is risen again for our iustification we shew them our sacrameÌ„ts that they were ordeined to put vs in remembrance of Christ and that by the vse of them we shew the Lords death til he come We tell them these are proofes and signes that Christ suffered death for vs on the crosse As Chrisostome saith Laying out these mysteries we stoppe their mouthes What Are they nothing els but bare and naked signes God forbid They are the seales of God heauenly tokens and signes of the grace and righteousnes and mercie giuen and imputed to vs. Circumcision was not a bare signe That is not circuÌ„cision which is outward in the fleshe saith Paul but the circumcision of the heart

seuen in due signification and right meaning taken for sacraments For in such sort as these are called sacramentes that is because they signifie some holy thing wee shall finde a great number of thinges which the godly learned Fathers haue called Sacramentes and yet I trow we must not holde them as sacraments ordeined to be kept and continued in the church for then shoulde there bee not seuen but seuenteene sacramentes S. Bernard calleth the washing of the Apostles feete a sacrament Ablutio pedum sacramentuÌ„ est quotidianorum peccatorum The washing of feet is the Sacrament of daily sinnes So Leo calleth the crosse of Christ a sacrameÌ„t Crux Christi quae saluandis est impensa fidelibus sacramentuÌ„ est exempluÌ„ The crosse of Christ which was giueÌ„ to saue the faithfull is both a Sacrament also an example Tertullian calleth the whole state of Christian faith Religionis Christianae Sacramentum The sacrament of Christian religion S. Hillary in diuers places saith Sacramentum orationis sacramentum esuritionis sacramentum sitis sacramentuÌ„ fletus sacramentuÌ„ scripturaruÌ„ The sacrameÌ„t of praier the sacrament of fasting the sacrameÌ„t of thirst the sacrament of weeping the SacrameÌ„t of the scriptures Thus much for the nuÌ„ber that by the institutioÌ„ of Christ there are but two sacrameÌ„ts as Cardinal Bessarion confesseth Haec duo sola Sacramenta in Euangelijs manifestÃ© tradita legimus We reade that these two onely Sacraments were deliuered vs plainly in the Gospel I wil now speake briefly of the sacramentes in seueral leaue all idle vaine questions and onely lay open so much as is needful profitable for you to know Baptisme therefore is our regeneration or newe birth whereby wee are borne a new in Christ are made the sonnes of God heires of the kingdome of heauen it is a sacrament of the remission of sinnes and of that washing which we haue in the blood of Christ We are al borne the children of wrath and haue our part in the offence of Adam S. Paul saith By one man sinne entred into the world August saith Non dixit veniet super eum sed manet super eum Respexit originem c. Christ saide not it shal come vpon him but it abideth on him He had regard to our ofspring wheÌ„ he saith the wrath of God abideth on him Vpon which when the Apostle also looked hee said and we our selues also were sometimes the children of wrath That which in Adam was imputed to his offence not to bee of nature is now in vs which are come of AdaÌ„ become natural Therefore saith the Prophet Behold I was borne in iniquity and in sinn hath my mother conceiued me So y t we all haue cause to crie out mone with Saint Paule I see another law in my members rebelling against the law of my minde leading me captiue vnto the lawe of sinne whiche is in my members O wretched man that I am who shall deliuer me from the bodye of this death Here of speaketh our sauiour That whiche is born of the flesh is flesh that which is borne of the spirite is spirite And for this cause saith he except a man bee borne of the water and the spirite hee cannot enter into the kingdome of God For this cause are infants baptized because they are borne in sinne and cannot become spirituall but by this newe birth of the water and the spirite They are the heires of the promise the couenaunt of Gods fauour is made vnto them God saide to Abraham I will establish my couenant betweene me and thee and thy seede after thee in their generations for an euerlasting couenaunt to be God vnto thee and to thy seede after thee Therefore saith the Apostle If the roote be holy so are the branches And againe The vnbeleeuing Husband is sanctified by the wife and the vnbeleeuing wife is sanctified by the Husbande else were your Children vncleane but now are they holy When the Disciples rebuked those that brought little Children to Christ that he might touch them he saide Suffer the little children to come vnto mee and forbid them not for of such is the kingdom of GOD. And againe Their Angelles alwaies beholde the face of my Father which is in Heauen The kingdome of Heauen is of such saieth Christ not onelie then of those but of other like infantes which shall bee in al times As God tooke the seede of Abraham to be partakers of the couenant whiche hee gaue to Abraham so hee appoynted that euerie man childe of eyght dayes olde shoulde bee circumcised And Abraham circumcised his sonne Isaac when he was eyght dayes old as God had commanded him May wee thinke that the promise of God hath an ende so that it reacheth not to our children Or might the children of the Iewes receiue the signe of the couenant and may not the children of the ChristiaÌ„s Whatsoeuer was promised to Abraham the same is also perfourmed vnto vs. Wee enioye the same blessinges and free priuiledge of Gods fauour Saint Paule to the GalathiaÌ„s saith Know ye that they whiche are of faith are the children of Abraham Againe If yee bee Christs then are ye Abrahams seed heires by promise Nowe is the signe of the Couenaunt also chaunged and Baptisme is in steede of Circumcision as Saint Paule declareth and calleth them circumcised which are baptized In whome meaning Christe also yee are circumcised with circumcision made without handes by putting off the sinful bodie of the fleshe through the circumcision of Christ in that you are buried with him thorow baptisme Our Sauiour giueth charge to his Apostles to baptize all nations in the name of the Father and of the sonne and of the holy ghost The Apostles baptized not only such as professed their beliefe but whole housholdes The keeper of y â— prisoÌ„ was baptized with all that belonged vnto him So was Crispus the chiefe ruler of y â— Synagogue his housholde and the housholde of Stephanas Infantes are a parte of the Churche of God they are the sheepe of Christ and belong to his flocke Why shoulde they not beare the marke of Christe they haue the promise of saluation Why should they not receiue the seale whereby it is confirmed vnto them they are of the felowshippe of the faithfull Augustine saith Vbi ponis paruulos non baptizatos profecto in numero credentium Where place you young children which are not yet baptised Verily in the number of them that beleeue Why then shoulde not they be partakers of the sacrament together with the faithfull And as the children of the faithfull by right ought to be baptized So such others also as were borne of vnbeleeuing parents and were aliants from the common wealth of Israel and were strangers from the couenant of promise and had no hope if they acknowledge the errour in which they liued and seeke

the forgiuenesse of their former sinnes may well receiue this sacrament of their regeneration So when they which heard Peter were pricked in their heartes and saide to Peter and the other Apostles Men and brethren what shal wee doe Peter said vnto theÌ„ Amend your liues and be baptized euery one of you in the Name of Iesus Christ for the remissioÌ„ of sinnes They were buried with Christ by Baptisme into his death and made partakers of his blood and continued in the Apostles doctrine and fellowshippe Christ saith the Apostle loued the Church and gaue himselfe for it that he might sanctifie it and clense it by the washing of water through the word Againe According to his mercie hee saued vs by the washing of the newe birth and the renewing of the holye Ghost For this cause is baptisme called saluation life regeneration the forgiuenes of sinnes the power of God to resurrection the Image and pledge of resurrection and the weede of immortalitie And yet are not these thinges wrought by the water for then what neede had wee of Christ what good did his passion what doeth the holie Ghost woorke in our heartes what power or force is lefte to the woorde of God Augustine saith Quare non ait mundi estis propter Baptismum quo loti estis nisi quia etiam in aqua verbum mundat detrahe verbum quid est aqua nisi aqua Why doth not Christ say nowe ye are cleane because of the Baptisme wherewith ye are washed sauing that because in the water it is the word that maketh cleane take away the worde and what is water more then water It is the couenant and promise and mercie of God which clotheth vs with immortalitie assureth our resurrectivn by whiche wee receiue regeneration forgiuenesse of sinnes life and saluation His woorde declareth his loue towardes vs and that woorde is sealed and made good by Baptisme Our faith which are baptized and our continuance in the profession whiche wee haue made establisheth in vs this grace which wee receiue As it is sayde Verus Baptismus constat non tam c. True Baptisme standeth not so much in washing of the bodie as in the faith of the heart As the Doctrine of the Apostles hath taught vs saying By Faith purifiyng their heartes And in another place Baptisme saueth vs not the putting away of the filth of the flesh but the examining of a good conscience before God by the resurrection of Iesus Christ Therefore Hierom saith They that receiue not Baptism with perfect faith receiue the water but the holie Ghost they receiue not The water wherein wee are baptized doeth not clense the soule But the blood of Iesus Christ his sonne doth clense vs from al sinne Not the water but the blood of Christ reconcileth vs vnto GOD strengtheneth our conscience and worketh our redemption We must seeke saluation in Christ alone and not in any outwarde thing Hereof saith Cyprian Remissio peccatorum siue per Baptismum siue per alia Sacramenta donetur propriÃ¨ spiritus sancti est Verborum solennitas c. The remission of sinnes whether it be giuen by baptisme or by anie other Sacraments do properly appertain to the holy ghost The solennitie of the words and the inuocation of Gods holy Name the outwarde signes appointed to the ministerie of the Priest by the institution of the Apostles worke the visible outward Sacrament But touching the substance therof it is the holy Ghost that worketh it Saint Ambrose also saith Vidisti fontem vidisti sacerdoteÌ„ c. Thou hast seene the water thou hast seen the Priest thou hast seen those things which thou mightest see with the eies of thy body and by such sight as man hath but those things which worke doe the deede of saluation which no eye can see thou hast not seene Such a change is made in the sacrament of baptisme Through y t power of Gods working the water is turned into blood They y t bee washed in it receiue the remission of sinnes their robes are made cleane in the blood of the lambe The water it selfe is nothing but by the working of Gods spirit the death and merits of our Lorde and Sauiour Christ are thereby assured vnto vs. A figure heereof was giuen at the redde Sea The children of Israel passed through in safetie but Pharao and his whole armie were drowned Another figure heereof was giuen in the Arke The whole worlde was drowned but Noah and his familie were saued aliue Euen so in the fountaine of Baptisme our spirituall Pharao the Deuill is choked his armie that is our sinnes are drowned and we saued The wicked of the worlde are swallowed in concupiscence and vanities and wee abide safe in the Arke GOD hath chosen vs to bee a peculiar people to himselfe wee walke not after the flesh but after the Spirite therefore wee are in Christe Iesus and there is nowe no condemnation vnto vs. Nowe touching the Minister of this Sacrament whether hee bee a good man or an euil man godly or godlesse an heretike or a Catholike an Idolater or a true worshipper of God the effect is all one the value or woorthinesse of the Sacrament dependeth not of man but of God Man pronounceth the worde but GOD setleth our heartes with grace man toucheth or washeth vs with water but God maketh vs cleane by the Crosse of Christ It is not the minister but Christ himselfe whiche is the Lambe of GOD that taketh away the sinnes of the worlde Againe whether the infant be signed with y t signe of the crosse or be put into the water once or thrise whether one or two or three or more be Godfathers or witnesses of the Baptisme it maketh nothing to the vertue of the sacrament they are no part thereof without these baptisme is whole and perfect Hereof Gregorie saith In vna fide nihil officit consuetudo Ecclesiae diuersa The Faith beeing one the diuersitie of customes hurteth nothing Christ left no order for the vse of these thinges neither did by his word or example require them The Church of God hath libertie to dispose herein as may bee most â—itting for decencie and godlines Some make doubt of those infantes the children of the faithfull which depart before baptisme whether they be saued or not What shal wee say that they are damned It is a hard matter and too curious for man to enter into the iudgements of God his mercie is infinite and his purpose secrete Hee sheweth mercie vnto those vpon whom hee will haue mercie Who can appoynt him or set him an order what hee shall do It is not good nor standeth with Christian reuerence to bee contentious and busie in searching out or reasoning of matters which the wisedome of God hath hid from our knowledge Yet if any would faine bee resolued hee may thus safely reason It is true that children are borne in sinne and

them and confirmed them which were baptized of Iohn But that proueth not this confirmation that was extraordinarie it was a miracle The holy Ghost came downe vpon them and lightened their hearts by this laying on of the Apostles handes But it is not so nowe the holy Ghost doth not now descende in visible forme vpon those which are confirmed there is no such miracle wrought There is no neede that it should so be There was no commandement either to appoint it vnto the Church or to continue it vntyl the comming of Christ and the end of the worlde Therefore it is no Sacrament by the institution of Christ Hitherto of the vse Now somewhat of the abuse Nothing so good and holy but it may be abused The worde of God hath bene abused to Heresies to Necromancie to Charmes and Sorcerie and Witchcrafte The supper of the Lord was abused in y â— time of S. Paul He telleth the Corinthians This is not to eate the Lords Supper Lesse marueile then if this happen to a ceremonie Time rusteth and consumeth all things maketh many a thing to proue naught in the ende which was first deuised for good The brasen Serpent at the first was made by Moses and set it vp for good purpose But after warde it was abused The children of Israel did burne incense vnto it and therefore Ezechias brake it in pieces The first abuse in confirmation was that it was done in a strange tongue y â— no man might vnderstand what was ment Then that they receiued to confirmation such children and so young as were not able to make profession of their faith so that the infant promised he knew not what and the Bishop ratified and confirmed where there was nothing to be confirmed he set to his seale where there was nothing to be sealed These abuses were farre vnmeete for the Church of God Besides these ther was great abuse in the manner of doing For thus the Bishop said Consigno te signo crucis confirmo te chrismate salutis I signe thee with the signe of the crosse and coÌ„firme thee with the oyle of saluation Thus they vsed to doe these were their words with the oyle of saluatioÌ„ They tooke not this of Christ nor of his Apostles nor of the holy auncient fathers It agreeth not with our Christian faith to giue the power of saluation vnto oyle He that sâ—eketh saluation in oyle looseth his saluation in Christ and hath no parte in the kingdome of God Oyle for the bellie and for necessarie vses of life It is no fit instrument without commaundement or promise by the worde to worke saluation More they said he was no perfect ChristiaÌ„ that was not anointed by the Bishop with this holy oile This was another abuse For whosoeuer is baptized receiueth thereby the full name of a perfect Christian and hath the full and perfice couenaÌ„t and assurance of saluation he is perfitely buried with Christ doth perfitely put on Christ and is perfitely made partaker of his resurrection Therefore they are deceiued that say no man is a perfite Christian that is not marked with this oyle Els the Apostles and holie Martyrs were but halfe Christians because the lacked this oyle Els what hope and comfort might the pore fathers haue In what state shall he thinke to finde his childe if he die before confirmation passe without perfite Christendome verely they write thus Sine oleo Chrismatis nemo potest sisti ante tribunal christi Without y e oyle of chrisme no maÌ„ can appeare before the Iudgment seat of Christ Againe they say confirmation is more honorable then baptisme because any priest may baptize but confirmation is giuen onely by a Bishop or a suffragain So doe they giue a greater preeminence to confirmation which is diuised by man then to the holy sacrament of baptisme which Christ him selfe ordained I neede not speake more hereof the errour is so grosse so thicke so sensible and palpable Againe when they blessed or halowed their oyle they vsed these wordes Fiat domine hoc oleum te benedicente vnctio spiritualis ad purificationem meÌ„tis corporis O Lord let this oile by thy blessing be made a spritual ointmeÌ„t to purifie both soule body O Christ Iesu where was thy crosse where was thy blood and the price of thy death and passion when a drop of oyle was of power to worke remission of all sinnes to saue and defende against al the dartes of the wicked spirites and to refresh both bodie and soule Yet so were we taught so were wee lead I faine not these things The words may be seene Neither do I speake this to bring you to a misliking or loathing of our latter fathers but onely that wee may humble our heartes and giue thankes to GOD that hath brought vs out of that darkenes and giuen vs better knowledge Nowe a worde or two of the bringing vp of children and preparing them to confirmation Wherein I woulde God the olde order were duely obserued that they were instructed perfitly to know relygion theyr duetie to God and so might be brought before the Congregation and make an open profession of their faith with promise that neither tribulation nor anguish nor persecution nor famine nor nakednes nor fire nor sword nor life nor death shall euer make them denie their faith Hereof might much be spoken but I will be short The whole standeth in knowledge and in the feare of God that they may knowe God walke before him in reuerence and in feare and serue him in holines and righteousnes al the dayes of their life The Iewes are a miserable people they liue in errour they die in their owne blood yet haue they so much vnderstanding that they bringe vp their children in the knowledge of God and that knowledge they teach out of the worde of God They remember what charge God gaue them Thou shalt teach them thy sonnes and thy sonnes sonnes Therefore a father must teache his childe what God is That he is our father that he hath made vs and doeth feede vs and geueth vs all thinges needefull both for body and soule that he is our Lord and therefore we must serue him and obey him and do nothinge whereby he may be displeased that hee is our iudge and shall come to iudge the quicke and the dead and that all men shall come before him to receiue according as they haue done in the flesh He must put his childe in minde of his baptisine and teach him that it is a couenent of Gods mercie to vs and of our duetie to God that it is a misterie of our saluation that our soule is so washed with the blood of Christ as the water of baptisme washeth our bodie So must he also teach his childe the misterie of the Lordes supper what and how he receiueth there to his comfort that as the bread is broken and the wine poured out so the bodie of Christ was

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