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
A09819	The substance of Christian religion soundly set forth in two bookes, by definitions and partitions, framed according to the rules of a naturall method, by Amandus Polanus professor of diuinitie. The first booke concerneth faith. The second concerneth good workes. The principall pointes whereof are contained in a short table hereunto annexed. Translated out of Latin into English by E.W.; Partitionum theologicarum, logica methodo institutarum. English	Polanus von Polansdorf, Amandus, 1561-1610.; Wilcocks, Elijahu, b. 1576 or 7.	1595 (1595)	STC 20083.7; ESTC S121514	121,376	286

weather if it be considered naturally A signe giuen is a signe which doth not by nature signifie that whereof it is a signe but it signifieth by the appointment and will of God as the rainebow is a signe by the appointment of God that the world shall not perish with a flood The signe giuen is either a miracle or a Sacrament Of miracles A miracle is a signe effected beyond the order of nature Exod. 3.2 and 14.21.22.23 Dan. 34.9 and 6.22 Mat. 14.19.20 Therefore if any thing be done according to the order and course of nature it is not miraculous but naturall There are two endes of miracles the one that God by them might manifestly shew forth his power Exodus 19. and 20. Dan. 3. The other that by them as by seales he might confirme true doctrine Mat. 16.17 It is true indeed that in miracles the order of nature by the ouerruling power of God is interrupted but neuer destroyed or ouerthrowen throwen neither are the essences of those things destroyed although the forme be sometime chaunged So when the Sunne stood while Ioshua fought when it returned backe when Ezekiah was sicke the order of nature was interrupted not ouerthrowen for afterward the Sunne kept the same course againe which was giuen to it in the creation Yet neuer thelesse the essence of the Sunne remained When the sea was deuided the course of the sea was interrupted but the worke being firnshed which God had decreed it returned againe to the former course and continued the same yea the very essence of the sea remained When Aarons rod was made a Serpent it was not the taking away of the substance but a changing of it So the water in Cana of Galile the substance was not taken away but it was turned into wine Now God worketh most freely in the effecting of miracles for be himselfe hath most freely put that order into nature therefore also wheÌ„ he will he can most freely interrupt it Furthermore because he is not bound to the order of nature he may interrupt it as it pleaseth him And although God can doe all things yet must not miracles be euery where alledged especially where men cannot be well assured of Gods will neither yet where no necessitie is as for example in the holie Supper men may not imagine miracles as though the body of Christ were supernaturally and miraculously in the bread because Christ hath no where said that he would haue it so No where I say hath he sayd that he would be in the bread Furthermore it is not of necessity for Christ may become ours although he desceÌ„d not into the bread or with the bread to be thrust into our mouthes Thus farre concerning a miracle now concerning a Sacrament Of SacrameÌ„ts A Sacrament is an outward signe which God ioyneth to his couenant which he hath made with men And that is either of an eternall or temporall couenant A Sacrament of an eternall couenant is a Sacrament whereby God doth confirme the promise of eternall life And that is either of the couenaÌ„t of works or of the couenant of grace The Sacrament of the couenant of works is a Sacrament which God gaue our first parents in the state of their first integrity And that was two fold the tree of life and the tree of the knowledge of good and euill The tree of life was a Sacrament of the couenant of workes whereby that life was signified which man should haue liued if he had stood in the obedience of God Gene. 2.9 The tree of the knowledge of good and euill was a Sacrament by which was signified to man in how good estate he was whilest he performed obedience to God his creator and into how euill and miserable estate he should cast himselfe if he obeyed not God Gen. 2.17 3.7.8.9.10.11 Hitherto concerning the sacrament of the couenant of workes now concerning the Sacrament of the couenant of grace Of the Sacrament of the couenaÌ„t of grace The Sacrament of the couenant of grace is a seale of the righteousnesse of faith Rom. 4.11 Or else the Sacrament of the couenant of grace is a Sacrament by which the faithfull are both admonished and also are made sure that the couenant of grace and all the benefites of God which are promised in this couenant doe not onely belong to others but seuerally to euery one of them who doe vse the Sacrament according to Gods ordinance A misterie It is also called a Mysterie because it signifieth secret thinges and such as are vnknowne to them who haue not beene taught out of the worde of God concerning the signification and vse of them because in a mysterie one thinge is seene and an other is meant The Vbiquitaries doe thinke it therefore to be called a mystery because the manner of the bodily receiuing of it is vnsearchable but this is a false cause because the bodily receiuing hath no foundation in the Scripture but it is the deuise and imagination of men Furthermore this manner is manifested to vs namely that it is spirituall and that the receiuing is done by faith Both the Word and Sacraments doe lead our faith to Christ as to the only foundation of our saluation Therefore in the Sacraments is propeunded offered giuen and sealed no other thing then is promised and preached in the Gospell but one and the selfe same thing namely Christ with his benefites In the Sacraments we receiue no other thing then in the simple worde namely Christ with his benefites And the receiuing of Christ whether it be in the simple worde as in Iohn 6. or in the Sacraments is one and the selfe same to wit spirituall that is to say which is wrought in vs by the power of the holy spirite and by the onely instrument of faith The receiuing of Christ in the worde and Sacramentes doe not differ indeede for in both there is the same thing and the same substance to wit Christ with his benefites It doth not differ in the manner for it is spirituall in them both The difference is not in the instrument by which wee receiue it for in them both faith is the instrument to receiue it by What then is the difference betweene the receiuing of Christ in the simple worde and in the Sacraments The outwarde forme onely to wit because in the Sacraments bodily signes are ioyned with the word of promise In the simple worde God dealeth with vs by preaching and by our eares onely but in the Sacramentes he vseth beside such signes as offer themselues to the rest of the senses also whereby it commeth to passe that the communicating of Christ by the Sacraments is more forcible and plaine then by the simple word only There are two partes of the Sacrament of the couenaunt of grace namely the earthly matter and the outwarde action or the outwarde rite Genes 17.11 Exod. 12.8 and so forwarde Matth. 3.11 and 28.9 Matth. 26.26 and so forward 1. Cor. 11.23.24.25 The

earthly matter alone is not a perfect and whole Sacrament but there must be adioyned to it the outwarde action or ceremonie or the vse of the earthly matter appointed by Christ For nothing hath the force of a Sacrament except there be adioyned to it the vse of it according to Christes institution Of the earthly matter The earthly matter in the Sacrament is a signe or token by which vnder a certaine promised similitude a heauenly matter is signified and represented to the faithfull that so they might bee assured that the heauenly matter is as certaine spiritually present as they doe certainely see the earthly matter to be bodily present before their eies Gen. 17.11 Rom 4 11. Eze. 36 25. Christ himselfe by the holy spirite doth make the thinges promised present to our faith and faith receiueth them Faith worketh not that presence but Christ himselfe worketh it The heauenly matter signified in the Sacrament by the earthly matter is the new Testament or couenant of grace in the bloud of Christ Therefore we must not respect the minister and earthly elements but turne the eyes of our fayth to the thinges promised Of a SacrameÌ„tall metaphor Wherefore also the earthly matter by a manner of speaking both vsuall in the Scripture and Church and also plaine in it selfe is also oft-times called by the name of the heauenly matter because the heauenly matter is signified and meant by the earthly Exod. 24.8 The bloud of the sacrifices is called the bloud of the couenant Genes 17.10 Circumcision is called the couenant Exod. 12.11 The Paschall Lambe is called the Passeouer Titus 3.5 Baptisme is called the washing of regeneration Now howe these speeches concerning the Sacramentes ought to be vnderstoode and expounded the Scripture it selfe doeth declare because the earthly matter is a signe of the couenant Genes 17.11 Because it is a seale of the righteousnesse of fayth Rom. 4.11 Because it is a remembrance of Christes death And it is so called by a metaphor in which the signe is eyther put for the thing signified or is called by the name of the thing signified Hitherto concerning the earthly matter now concerning the outwarde action in a Sacrament Of the outward action in the Sacrament The outward action in a Sacrament that is to say a rite or ceremonie which we must obserue in the SacrameÌ„t according to the institution Christ is a signe of the inward action Deut. 30.6 Matth. 3.11 Rom. 6.3 1. Cor. 6.11 Col. 2.11 Act. 22.16 This action is two fold one of the minister administring the Sacrament the other of a faythfull man vsing a Sacrament The action of the Minister administring the Sacrament is two folde the sanctification of the earthly matter and the administring of the same earthly matter The sanctifying of the earthly matter is an action of the minister in the which by Gods commaundement hee appointeth the earthly matter to a holy vse Therefore the rehearsing of the wordes of the institution of the Sacrament is necessarie both that the manner of instituting the Sacrament may bee layde open as also that by it the earthly matter may bee sanctified and consecrated to a holy vse because therein the commaundement of God is contayned Therefore Augustine sayth The worde commeth to the element and so there is a Sacrament 1. Corinth 11.23.24.25 The administring of the earthly matter is the other action of the minister whereby is meant that God doth as certainely offer and giue the benefites that he hath promised as we do certainely see that the earthly matter is offered and giuen vs by the minister of the word 1. Cor. 11.23 The minister of the worde distributeth and offereth the earthly matter but Christ himselfe distributeth and offereth the heauenly matter Matth. 3.11 I baptize you with water there is an other who baptizeth with the holy spirite Hitherto concerning the action of the minister that administreth the Sacrament The action of a faithfull man vsing a Sacrament is also two folde namely the receiuing of the earthly matter and thankesgiuing The receiuing of the earthly matter is the action of a faithfull man vsing the SacrameÌ„t whereby he receiueth the earthly matter to signifie that he doth so certainely receiue spiritually the benefits that God hath promised as he doth certainly receiue bodily the earthly matter Rom. 4.11 Matth. 26.26 We receiue the worde of the promise of grace and the earthly matter from the mouth and hand of the minister but we receiue the heauenly matters from the hande of Christ himselfe The outward receiuing is wrought in the body the inward is only wrought by faith by the powerfull working of the holy spirit in our harts for the inward receiuing comprehendeth iustification and regeneration We receiue the earthly matter by the body that is to say by the members actions senses of the body by the eies eares handes mouth stomacke sight hearing touching tast and smell but we receiue the heauenly matters by faith and the powerfull working of the holy spirite in our hearts And therefore not onely the faithfull but euen infidels receiue the earthly matter but the faithfull onely receiue the heauenly matter Thankesgiuing is the action of a faithfull man vsing the Sacraments whereby he with his mouth and heart giueth thanks to Christ for the whole worke and benefite of his redemption 1. Cor. 11.25.26 These therefore are the partes of a Sacrament which are required to the perfecting of euery Sacrament by which the couenant of grace is sealed vp with which if in the true vse thereof the heauenly matters and the inwarde action be ioyned together this coniunction is called a Sacramentall vnion which is also the cause of the speeches proper to a Sacrament Of the SacrameÌ„tall vnion Therefore the Sacramentall vnion is a spirituall ioyning together of the Sacrament with those things whereof it is a Sacrament or else it is a ioyning together of the signes and things that is to say of the earthly matter with the heauenly and of the outwarde action with the inward action This vnion is not naturall and locall but spirituall and belonging to couenants and hauing respect to others which is in the diuine disposing of the signe to the thing it selfe and in the spirituall offering and receiuing of things truely ioyned with the bodily offering and receiuing of signes As therfore there are two parts of a Sacrament so also of the sacramentall vnion The first part is the vniting of the earthly matter with the heauenly It is not necessary that this heauenly matter be substantially and bodily in the earthly matter or in that place in which the earthly matter is because this vnion is meerly spirituall Neither doth it follow if Christ be not bodily present on the earth in the earthly matter or in the place in which the earthly matter is that therefore he is not present because that indeede is truly present which is present spiritually The other part

by faith and yet this is by a spirituall presence not by a locall or bodily presence or placing by a Sacramental presence and such as belongeth to a couenant not by a naturall presence the body bloud of Christ are present by such a kinde of presence as faith requireth would haue not as the bodily mouth such a one as the spirit requireth and not the letter such a one as the purpose of Christ calleth for not a Capernaiticall interpretation and therefore rather we should by our minde be caried vp into heauen then to haue the blessed and glorious flesh of our Lord Iesus Christ pulled out of heauen vpon this miserable earth to imagine his inuisible descending into the bread and againe his ascending into heauen after the holy supper is celebrated Hitherto concerning the earthly matter in the holy Supper now concerning the outward action The outward action in the Lordes supper as in other Sacraments is two fold one of the minister that administreth the Lords supper and another of a faithfull man vsing the holy supper The action of the minister that administreth the holy supper is two fold the sanctifying of the bread and wine and the administring of it Of the sanctifying of the bread The sanctifying of the bread and wine is an action of the minister whereby according to the commandemeÌ„t of Christ he ordaineth the bread and wine to a holy vse The reciting of the words of the institutioÌ„ and promise is done for the blessing of the bread and wine that is to say that of the coÌ„mon bread wine they might be made holy signes of the body bloud of Christ Which consecrating sanctifying and appointing of the bread and wine to a holy vse was called of old writers a change that is to say such a chaunging as belongeth to Sacraments Of the change belonging to Sacraments Which chaunging of the earthly matter is not a change of the substaÌ„ce as the Papists erroniously affirme but a change of the end because the bread wine are no more common meat and drinke but serue to a holy end and vse For the mysticall signes Theod Dial. 2. euen after sanctifying doe not loose their owne nature Paul after the blessing calleth the bread still bread The administring of the earthly matter is the other part of the ministers actioÌ„ wherby he administreth the earthly matter in the holy supper And that administring is two fold partly of the bread partly of the wine Of the administring of the bread there are two parts the breaking and the distributing Of the breaking of the bread The breaking of the bread is an action of the minister whereby is signified that the bodie of Christ was no lesse certainely offered and broken on the crosse for me then I with my eyes see the bread of the Lord broken for me The distributing of the bread is an action of the minister whereby is signified that the body of Christ is as certainely offered to me as the bread broken is certainely offered to me Of the administring of the wine there are also two parts the powring of the wine into the cup and the distributing of the cup. The powring out of the wine is an action of the minister whereby is signified the shedding of the bloud of Christ done on the crosse The distributing of the cup is an action of the minister whereby is signifyed that the bloud of Christ is as certainely giuen vs as the cup is certainely deliuered vnto vs. Thus farre concerning the action of the minister now concerning the outward action of a faithfull man vsing the holy Supper The outward action of a faithfull man vsing the holy supper is two folde the receiuing of the bread and wine and thankesgiuing The receiuing of the bread and wine is an action of a faithfull man vsing the holy supper wherby he eateth the bread and drinketh the wine to signifie that he doth as certainely by faith eate the body of Christ and drinke his bloud as hee doth certainely with the mouth of the body eate the bread and drinke the wine out of the cup. To eate the body of Christ is to be made a partaker of the benefites of the couenant of grace that is to say of reconciliation iustification and regeneration in Christ of adoption c. Abraham did eate the flesh of Christ before that by his owne substance he had any being in his manhood We eate the flesh of Christ no otherwise then Abraham did neither are wee made partakers of the flesh of Christ otherwise then Abraham was Ioh. 6.51 1. Cor. 10.16 This eating is onely spirituall because it is done by faith and the spirite Whereby it appeareth that the beleeuers only doe eate the body and drinke the bloud of Christ the reprobate doe not because they haue no faith Now the flesh of Christ in that respect only that it was slaine and dead for vs is eaten to quicken the godly the bloud of Christ onely as it was shed on the crosse is drunke for the forgiuenesse of our sinnes For although Christ being once dead and raysed from the dead dyeth not anie more and so is not now any more in the state of humiliation but of glory yet the Sacraments leade our faith to the sacrifice of Christ performed on the crosse as Christ sayth Doe this in remembrance of me and Paul sayth As oft as you shall eate of this bread and drinke of this cuppe yee shall preach the death of the Lord vntill he come Hitherto concerning the receiuing of the bread and wine now concerning thankesgiuing Thankesgiuing is an action of a faithfull maÌ„ vsing the holy supper by which through true faith he thinketh speaketh of Christs death to his praise 1. Cor. 11.26 Thus farre concerning the parts of the Lordes Supper now concerning the preparation of a faithfull man before the vse thereof Of the preparation of a faithfull man before the vse of the holy supper The preparation to the vse of the holy Supper is two fold inward and outward The inward preparation is spiritual which consisteth in a mans examining of himselfe or in trying his owne worthinesse or vnworthinesse The worthinesse and vnworthinesse of those who come to the holy Supper and the effects of them both are two folde either of the person or of the vsing The worthines of the person is faith or the righteousnesse of Christ imputed by fayth which whosoeuer hath they are worthy guests receiue this food to eternal saluatioÌ„ Therfore the worthines of the person coÌ„sisteth in faith alone and the effect of it is the escaping of eternall punishment The vnworthines of a person is infidelity wherewith whosoeuer are possessed they are vnworthy of this table and receiue to themselues iudgement and eternall damnation The worthinesse of the vsing is true reuerence inward and outward forgiuenes loue a serious bewayling of sinnes repentance the meditation of the benefites of Christ the

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