Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	blood_n	drink_v	shed_v	1,634	5	9.9643	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12703	The high vvay to Heaven by the cleare light of the Gospell cleansed of a number of most dangerous stumbling stones thereinto throwen by Bellarmine and others In a treatise made vpon the 37. 38. and 39. verses of the 7. of Iohn: wherein is so handled the most sweete and comfortable doctrine of the true vnion and communication of Christ and his Church, and the contrarie is so confuted, as that not onely thereby also summarilie and briefly, and yet plainly all men may learne rightly to receiue the sacrament of Christs blessed bodie and blood, but also how to beleeue and to liue to saluation. And therefore entitled The highway to Heauen. By Thomas Sparke Doctor of Diuinitie.	Sparke, Thomas, 1548-1616.	1597 (1597)	STC 23021; ESTC S102434	161,682	384

iustified theÌ„ vndoubtedly also will saue them For though euery trueth taught by God in his word be the general obiect of faith yet the proper obiect therof by apprehensioÌ„ where of it is so oft said in the scriptures to iustifie is onely Christ Iesus whoÌ„ it is not inough for faith with her inward eies to know and coÌ„fesse to be as he is in person and office as you haue before heard but as you may sufficiently perceiue by Christes setting of himselfe before the faithfull as the meate and drinke of their soules and by his requiring that they should hunger and thirst after him yea eate him drinke him then by his plaine expounding that eating drinking of him to be beleeuing in him he is by faith to be taken appropriated to euery right beleeuer in him And to put it out of doubt that the iustifying faith or faith in Christ Iesus must haue and indeed hath this effect Paule after he had willed the Corinthians to proue try themselues whether they were in the faith hee streight addeth And examine your selues know you not your own selues that Iesus Christ is in you vnlesse you be reprobates 2. Co. 13.5 when faith thus apprehendeth Christ so possesseth her owner of him as that he himself may know that Christ is in him how caÌ„ it be then but he that hath by faith so found and got Christ hath also in him by him a special assurance that his sins are forgiuen him that vndoubtedly he shall for that Christs sake be saued when it doth all this we denie not but most willingly we confesse that there it bringeth forth by the power of the spirit of sanctification good works plentifully in her owner but yet we dare not say that it iustifieth either for the worthinesse of it selfe or for the worthines of all the noble traine of good works inseperablie alwaies in good measure accoÌ„panying it but onely for the worthines of Iesus Christ whom it apprehendeth But that vndoubtedly faith findeth in Christ Iesus full and sufficient cause and matter for which most certainely God will both iustifie saue all those that thereby haue put him on as Paule speaketh Rom. 13.14 all the places of scripture before produced to proue him to be in and of himselfe a full and most perfect Sauiour most pregnantly and forceably scrue Seeing therefore brethren as thereby sufficiently hath appeared by the blood of Iesus We may be bold to enter into the holy place by the new and liuing way which he hath prepared for vs through the vaile that is his flesh and seeing we haue an high priest which is ouer the house of God let vs draw neere with a true heart in assurance of faith sprinkled in our hearts froÌ„ an euill conscience and washed in our bodies with pure water let vs keep the professioÌ„ of our hope without wauering for he is faithful that promised Heb. 10.19 For faith is the ground of things hoped for the euidence of things which are not seene Heb. 11.1 Let vs aske theÌ„ therfore in faith of our good gracious God and wauer not as Iames couÌ„selleth vs for he that wauereth is like the waters of the sea tost of the winde and caried away neither let that man thinke that he shall obtaine any thing of the Lord Iam. 2.19 And let vs confidently conclude with Saint Paule that beeing iustified by faith we haue peace with God through Iesus Christ by whom also we haue accesse through faith vnto his grace wherein we stand and reioyce vnder the hope of the glory of God yea with that hope that shall neuer shame or confound vs. Rom. 5.1 c. For whatsoeuer our aduersaries say or feele to the contrary in themselues we that can finde once by faith that we haue put on Christ that we haue eaten his flesh and drunke his blood yea that he is euen in vs and therefore haue first Gods promises often declared and made vnto vs and then the same particularly outwardly in the sacraments and inwardly in our soules by his spirit thus sealed and applied vnto vs dare boldly with Saint Iohn say that we know we are translated from death to life 1. Epist 3.14 and with Saint Paule that we are perswaded that nothing shall euer seperate vs from the loue of God which is in Christ Iesus For seeing he hath not spared to bestow his owne sonne vpon vs how shall he not with him giue vs all things else Rom. 8.13.39 yea we are sure it is no presumption to beleeue God without any wauering thus many waies testifying his effectuall mercy loue to appertaine euen vnto vs eye we know it were wickedly to call the trueth and faithfulnesse of God into question once to doubt when he so many waies hath sought to put vs out of al doubt No maruel though the papistes can attaine vnto no such ioy and peace or assurance in their consciences of saluation by their faith For first they build as much of their faith vpon the sandie foundation of their owne traditions as vpon the rocke of the canonicall scriptures secondly the faith that they talke on leades them no further then to a generall astent to all trueth reuealed by God vnto man in his word whereof in particular they neyther thinke the knowledge of all that trueth necessary nor yet the speciall application of the promises to any contenting themselues with beleeuing in generall that there is in the Church remission of sinnes purchased by Christ c. And thirdly they hold there is no such faith whereby in for Christ the owner therof can come to any such assuraÌ„ce of the mercy of God of the forgiuenes of his sins and of life euerlasting yea that that is rather a presumption a mere fiction and inuention then any faith allowed of God vnlesse God giue a man a speciall reuelation as it were telling him by name in particular that he shall haue these in deed for Christs sake and that therefore it is inough for to beleeue that their are these things in deede by Christ purchased And therfore lastly they holde that faith may be in the reprobate and that it is said to iustifie onely bicause it is one of the first dispositions to iustification and that it iustifieth not so much for apprenending Christ the iustifier as for that it obtaineth that Christ shoulde formally iustify her owner by powring into him the grace of charity whereby he may after be able more to iustifie himself and to merite the kingdome of heauen by good works So that in effect they hold teach that it iustifieth not for Christ apprehended applied to her owner but for charitie and other good works that Christ by his grace for the worthinesse therof bestoweth vpon him quite contrary to the scriptures which as we haue heard shut workes quite out from this office of iustifying and purchasing of saluation for man Whereas they know further

thereof As therefore we see him worthily condemned of disloyally to the Prince her selfe that offers a manifest abusage to her coyne to her Seale Scepter crowne seate royall robes of estate or picture so we may be sure much more is he to be accounted guiltie of the bodie and blood of Christ and so worthie of damnation that not discerning aright that bread and wine are the Sacraments of the body blood of Christ with prophane handes mouth and heart receiues the same The foolish sonnes of Ely and the armie of the Israelites abused but the Arke which was a testimonie and signe of God amongst his people by fetching it into the campe when they fought against the Philistines and we reade the wrath of the Lord broâ—â—â— at both against them and the whole armie to their shamefull ouerthrow and destruction 1. Sam. 4.4 c. And so likewise when the Philistines prophaned it and abused it by setting it after they had taken it in the house of Dagon euen therefore 1. Sam. 5.2 c. not onely in the wrath of the Lord their idoll Dagon fell downe and brake his necke and the inhabitantes of Ashdod and of al the coastes thereof were miserably thereupon smitten with Emerods but also they coulde haue no rest or ease vntill they restored it home againe to the people to whom it did appertaine Yea when it was come home againe what else was the cause why the Lord with sudden death smote fiftie thousand men of Bethshemesh as we reade he did 1. Sam. 6.19 but that they to whom it did not appertaine to doe so looked into it And why did God manifest vnto Dauid his dislike of that fact of his for the manner thereof by striking of Vzza with sudden death for laying his hande to the Arke to stay it because the oxen did shake it though otherwise Dauid and Vzza had neuer so good meanings the one in bringing of it home and the other in so staying it but because it was carted home whereas the Leuites should haue brought it and he touched it that should not 2. Sam. 6.7 Wherefore once againe I say not to driue you from the Lordes table but of a desire that when you come you may come to your comfort examine your selues before you come as Paule hath bidden you 1. Cor. 13. whether you be in the faith or no and whether Christ be in you or no. For vntill you be in him you are as dead men before God For he is The way the trueth and the life Iohn 14.6 so that whosoeuer liueth indeede before God with Paule he may must say I liue yet not I any more but Christ liueth in me Gal. 2.20 and our life is hid with Christ in God and therefore when Christ which is our life shall appeare then shall we also appeare with him in glory Collof 3.2.4 Whereupon it followeth as to eat and drinke for the sustenance and maintenance of this bodie of ours be actions of one aliue that hath alreadie bodie soule conioyned and vnited so none indeed can eate the flesh of the sonne of man drinke his blood but he that already liueth by faith in him as Paule speaketh Gal. 2.20 so alreadie hath Christ dwelling in him And therefore plainly toteach vs thus much saith Christ Except ye eate the flesh of the Sonne of man and drinke his bloode ye haue no life in you and then thereupon immediately addeth whosoeuer eateth my flesh and drinketh my bloode hath eternall life and a little after hee that eateth my flesh and drinketh my blood dwelleth in me I in him Iohn 6. Whereupon most plainly Saint Augustine in his 26. tract vpon Iohn inferreth thus Hoc est ergo manducare illam escam illum biberepotum c. that is This therfore is to eate that meate to drink that drink to abide in Christ and to haue Christ abide in thee And by this saith he he that abideth not in Christ in whom Christ abideth not without all doubt neither doth he spiritually eate his flesh nor drink his blood though carnally and visibly Premat dentibus SacramentuÌ„ corporis sanguinis Christi He presse with his teeth the Sacrament of the bodie and blood of Christ but rather he eateth and drinketh the Sacrament of so great a thing to his iudgement because beeing vncleane he presumed to come to the Sacramentes of Christ And therefore also most learnedly sundrie times there in that tract he shewes that Aliud est Saeramentum aliud virtus Sacramenti One thing is the Sacrament and an other thing is the vertue therof that it is he that Christ saith shal not die but liue that eateth of his flesh that pertaines to the vertue of the Sacrament and not to the visible Sacrament which eates within and not without which eates in heart not he whtch presseth with teeth For he is most resolute there also that Resipsa cuius est Sacramentum est omni homini ad vitam nulli ad exitium qui eius particeps fuerit c. that is That the thing of the Sacrament is to euery man that is partaker therof to life to none to destruction whereas immediately before he had yet written that the Sacrament therof De meÌ„sa dominica quibusdaÌ„ sumitur ad vitam quibusdam ad exitium that is That the Sacrament thereof might of some from the table of the Lord be receiued to life and of some to destruction And most certaine is all this howsoeuer some would darken all this cleare light and wipe away all this cleare euidence by saying that none else but the faithfull indeede can worthily eate the flesh of Christ and drinke his bloode which are the thinges of this Sacrament but yet vnworthily they may For though we read 1. Cor. 11.27 of an vnworthy eating of the bread and drinking of the cup that maketh them guiltie of the bodie and bloode of the Lord as we haue heard yet we neuer reade nor shall in all the Scriptures of an vnworthy eating of his bodie and drinking of his bloode For if there had beene any such Christ neyther could nor would haue said so simplie absolutely and confidently as he hath Iohn 6.54 and as we haue alreadie heard he did Whosoeuer eateth my flesh drinketh my blood hath eternall life and I will raise him vp at the last day No no it is not the taking or feeding therupon that can hurtany but the not doing so that bringeth the daunger especially then when yet we would make a showe to doe both and yet indeede doe nothing lesse Christ is fed on both God and man But all this while I vrging the right commumcant in the vse of this Sacrament to seeke inwardly by faith to feede vpon the body broken and bloode shed of Christ Iesus himselfe when outwardly he feedeth vpon bread and wine I would not be so taken as though my meaning were to teach that faith heere were to reach no further

was ratified and so standeth by the shedding of that bloode to all beleeuers in him But indeed though they would seeme to be men that make wonderfull great conscience of the letter and wordes as though it were sacriledge to goe one iot from the sound thereof yet any man that lookes but with halfe an eye vpon either of their interpretations which they stand vpon to grounde their kinde of reall presence by shall soone perceiue that they are nothing the men they make shewe for For is it all one eyther to say together with this is my bodie and bloode or vnder the accidentes heereof is my bodie and blood and to say This is my bodie and bloode And yet thus when al is done Christes wordes must sounde or else neither will there or can there be either the Lutherans Consubstantiation or the popish Transubstantiation brought in therby to vphold their fond reall presence by Sure I am neyther any Dictionarie or Grammer in the worlde will allow them thus to expounde this worde Is. Were it not better for them with vs to retaine the word and also with vs so to expound it or vnderstand it as not onelie vsually alwaies it is in all other Sacramentall phrases but also commonly alwaies when it is placed betweene two thinges of so diuers natures as bread and wine and bodie and bloode be The rather yet to prouoke them so to doe let them but consider whether their newe found sense therof or this of ours vnderstanding it as placed for it signifieth representeth and sealeth vnto you my bodie broken and blood shed to be yours to eternall life stand better but with these wordes of Christ Doe this in remembrance of me Luke 22.19 1. Cor. 11.24 especially so taken as it is cleare Paule tooke them when thereof he inferreth 1. Cor. 11.26 as oft as ye shall eate this bread and drinke this cup ye shew the Lords death till he come For according to our doctrine by these words thus vnderstood Christ would teach vs that this Sacrament was instituted by him of purpose to keepe in our memories his death and passion and by the vse whereof wee might vntill his comming againe to iudgment professe and nourish our faith in his body then broken and blood shed for vs. Here is nothing sounding in the meane time towardes any corporall presence of his to the outward elements or mouthes of the receiuers whosoeuer but these words In remembrance of me and Till he come againe sounde plainly to the cotrarie For what need a thing to be done in remembrance of one bodily present or how can a thing with any good sence be said to be done but till one come that yet he being verily present in body is done We read Act. 1.11 that shortly after the institution of this Sacrament he visibly ascended into heauen the Apostles seing him so to doe with their eyes and there we read also that the Angels told them that even so likewise he shoulde come againe when he comes from thence reading also as we doe and haue alreadie noted once or twise that the heauens must containe him vntill the restitution of all things Act. 3.21 and that his comming from thence is plainely called his second coÌ„ming Heb. 9.28 how can we but thinke that Christ as well meant to forwarne vs of these fellowes that by their Consubstantiation or Transubstantiation say vnto vs lo heere is Christ with this piece of bread or vnder the accidents therof loe take him into thy verie mouth as of those that point vnto vs wrong Christes heere or there when he said if any should say vnto you speaking of such as should so doe after he had left the world was gone vnto his Father Loe heere is Christ or there is Christ beleeue him not And how is it possible that we should beleeue these places of Scripture to be true and hold stil them notwithstanding that Christ is really and in his full bodie present in euery communicants mouth May we thinke with Peter that the heauens doe and shall containe him still and that yet vpon this occasion he is alwaies thus heere And that beeing so how can it be that his comming from thence at the last daie shall be but his second comming or that it is true when he comes from thence he shall come visibly no such thing hauing euer beene seene heere I knowe they will say all these places are to be vnderstood of his visible body and that they speake of his inuisible bodie Yea but then we replie where euer learned they either in Scripture or in any ancient Father that euer he had any such inuisible bodie or howe can they euer make it sinke into any mans head that hath rightlie learned in the Scriptures to know Christes manhood that at one and selfe same time he shoulde haue a visible bodie and an inuisible yea one in the heauens to come inuisiblie againe when he pleaseth and yet the same both there and this heere also multiplied into so many inuisible bodies as there be receiuers mouthes If this be not with the olde rotten doting and long agoe condemned Marcion to make a meere phantasme of the bodie of Christ let any man iudge But once for all by this sworde of the Spirit to pierce this monstrous conceipt of theirs to the verie heart and so to leaue it for dead seeing they stande so much vpon the letter and wordes of the text I would haue them once againe to marke and remember that Saint Paule that saith therein That which he receiued of the Lord he deliuered hath vpon his credite told vs that the Lord speaking of the bread called it not simplie and nakedly his bodie but his bodie broken and they all agree in one that he called the other his blood shed If therefore they will sticke to the wordes of the text and yet haue a reall presence as they teach of his verie bodie and blood by vertue of the wordes thereof they see most plainely then it must be of his bodie broken and of his blood shed Vnlesse therefore nowe they can finde vs an inuisible bodie broken and blood inuisible shed of his for the mouth of euerie receiuer they neither say or doe any thing to the purpose according to the text But I hope they are not so farre gone but they know that it is now a thousand and fiue hundred yeares agoe and more since he had eyther his bodie broken or blood shed and that when they were so he died so that he dies no more as we reade Rom. 6.9 And therefore euen heereby the most simple may see that though they could shew that his bodie aliue or glorified could be inuisible infinite and so multipliable as their doctrine importes which yet they can neuer doe that yet all this were nothing to the reall presence of the bodie and blood of Christ in respect of that estate of his when the one was broken and the other shed for the

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