Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	father_n	speak_v	word_n	8,168	5	4.4024	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17190	A most excellent sermon of the Lordes Supper wherein briefely (and yet plainly yenough [sic]) is liuely set foorth the matter of the Supper of the Lorde Iesus. By Henry Bullinger. Translated out of Frenche, into English by I.T.; Sermon très-excellent, auquel, en brief et toutes fois assez clairement est représenté au vif tout le fait de la Cène du Seigneur Jésus. English.	Bullinger, Heinrich, 1504-1575.; Tomkys, John.	1577 (1577)	STC 4066; ESTC S115768	23,480	64

things signified whereof commeth greate profite if they be receiued by faith They which beholde onely the outward custome and facion of the Sacramentes of the olde Fathers without the woorde faith and the inwarde lightenyng of the spirite and doo consider none other thing in the Pascal supper nor in the sacrifices of the Fathers but that which we beholde outwardly with our eyes what difference thinke you may they put betweene those things and a commoÌ„ banquet or a slaughter wherin the beastes are slaine before the bouchers table euen in such sort as vppon the holy Aultar Contrarily it wyll seeme to our fleshe that these holy things haue no maiestie at all but that they be rather to be mocked at For this cause we reade that the most holy and most wise Prophetes of God dyd greatly reproue them which esteemed the sacrifices by the outward appearance onely without faith and the spirit saying Who hath required this at your handes Heape vp your burnt offerings with your sacrifices and eate the fleshe For when I brought your Fathers foorth of Egypt I spake no woorde vnto them of burnt offerings and sacrifices The rest is in Ieremie the seuenth chapter Nowe because all the sacramentes of the auncient Fathers dyd promise that Christ should come and redeeme his elect and also considering that the Lorde Iesus Christ is already come into the world being geuen of his Father for the saluation of all the faithful it had been very vnseemly that the signes shoulde continue in the church which should witnesse that Christ should come who already was come Wherefore Christ after that he had abolished the Symboles and ceremonies of the auncient fathers to wyt Circumcision the feast of the Passeouer and the sacrifices in stead of Circumcision placed Baptisme and in stead of the Sacrifices and of the Pascall Supper ordeyned his mysticall Supper for a perpetual signe and vnchaungeable memorial of his body yeelded vp and geuen to the death and of his bloud shedde Therefore you must not only regarde in this our misticall supper the signe the fashion of dooing and the outward act but rather the thing signified The symboll or the signe in the Supper is the breade and wine and the holy banquet it selfe and the misticall action which Iesus Christ hath geuen vs The thing signified is the body of our Lord deliuered for vs and his bloud shedde for the remission of sinnes and the passion of the Lord it selfe and the remembrance thereof and our redemption which ensued thereof This doo saith the Lord in remembrance of me The companie therfore of the faythful assemble them selues togeather to celebrate the misteries of Christ In the which according to the auncient custome the simbols of bread and of wine borrowe the names of the things signified and be called the body and the bloud of the Lord Iesus Hereby are we called backe from visible things to behold heauenly things which are spiritually communicated vnto vs. For if thou behold onely the breaking of the breade and the distribution of the the cuppe with the brotherly feast and if thou knowe not what this breade is what this wine is and what things they represent vnto vs in refreshing our memorie therewith this Supper will not seeme to differ much from a common supper The sacrament therefore of Iesus Christ deliuered to death and of his passion and in lyke manner our redemption is deliuered here vnto vs And that we may the better vnderstand these things we wil proceed in searching out throughly that which the Lord did in this Supper and that which he commaunded vs to doo It is not needefull that I be tedious vnto you in speaking more of the forme maner of the Institution of the Supper for the Lorde our Sauiour instituted it and he did not institute the Masse And if the Masse seeme vnto any to be worthy of commendation price and estimation because it was ordeyned by the auncient Popes of Rome howe muche more I beseeche you ought the Supper to be renoumed and esteemed which was instituted by the great and onely priest Iesus Christe before all Popes and before Rome had receyued the faith from Hierusalem Moreouer it is most certaine and out of all controuersie that the Lord ordeyned this forme and none other And for this cause we reade that saint Paul Doctor of the Gentiles said That which I deliuered vnto you I receyued of the Lorde Truely the Euangelistes and the Apostles are witnesses that the Lord said often tymes This doo yee I say this doo yee this doo yee that is to say This which you see me first doo We haue then the expresse commaundement of God and the cleare woorde whereunto not without cause we are obedient We haue a famous and notable example which if we should not folow we should woorthily be called transgressors And truely that which is deliuered vnto vs by the Sonne of God hymself which is the wisedome of the Father and the light of al the world deserueth well to be preferred before the aucthoritie of the most excellent personage of the world And if the auÌ„cient Fathers be in great estimation among you whose aucthoritie knowledge holynesse and auncientnesse hath woonne vnto them a great renoume in so much that in consideration of them the Masse is taken to be an excelleÌ„t thing ought not the Apostles the Father of Fathers to be much more esteemed of you who in holynesse and learnyng and in all things are to be preferred before all men and before all that is in the worlde They knewe not what the Masse ment but they celebrated the Supper in the same forme as the Gospell here teacheth vs For as much then as the Masse was as it were vnknowen vnto the auÌ„cient Fathers them selues as we said let vs setting it apart approch to the Supper of the Lorde and let the Institution of the Sonne of God please vs Let vs thinke that without the word of God there is no holynesse Wherfore that which repugneth the ordinaunce of God and is not done as God hath appoynted may rightly be called cursed sacrilege These things are confirmed by the aucthoritie of God and man For the Lord saith in his Lawe Who soeuer offereth not at the doore of the Tabernacle an offring vnto the Lord shal be giltie of bloud and shal perish as if he had shed bloud Consider wherfore in the histories of the kynges the high places are reiected with so great indignation And in like manner Paul accurseth and pronounceth euery thyng cursed which agreeth not with the Gospell or which is contrarye thereunto Saint Cyprian also the Martyr saith that euery thing which is deuised by mans madnesse to breake Gods ordinaunce is adulterous wicked and full of sacrilege In his first and seconde booke of his Epipistles We ought not saith he to followe the custome of man but the truth of God for so much as God speaketh and

and in the Supper wherby they are to prepare them selues thereunto it is necessary that the first part be an earnest accusation of the former disordered and wicked life with a most diligent admonition to repentance to the ende that al may know them selues and acknowledge their sinnes that they may confesse them selues to God purely in their hartes that they may aske full pardon of the high priest Iesus Christ and that they may change their filthy and vngodly life into an honest and godly life and also that they may throughly repent them selues and be ashamed of their sinnes committed and lastly that they may all by stedfast faith refourme theÌ„ selues and beholde the grace of Christ Hereunto without doubt apperteineth the saying of the Apostle Paul Let a man examine hym selfe and so let hym eate of this bread and drinke of this Cuppe Moreouer the doctrine of repentaunce may not cease after the Supper For it must often be repeated vnto men that they keepe them selues from committing any thing vnwoorthy hym whose members they be made in the holye Church This selfe same doctrine of our Lorde Iesus Christ bringeth to our remembraÌ„ce fayth and repentaunce mutuall loue and charitie the which without ceasing it requireth of all those who being the Disciples of Christe are made in like manner brethren of theÌ„ whiche cal vpon his name By this shall all men knowe saith the Lorde that yee are my Disciples if yee haue loue together as I haue loued you This is my commaundement that ye loue together as I haue loued you And many other things to the like effect Moreouer he teacheth vs constancie in true faith and pacience in aduersities and afflictions declaryng the griefes which the faythfull must suffer in this world for Iesus Christ The doctrine of the Lorde is manifest in S. Iohn in the xv and .xvi. chapters There he exhorteth the faithfull to continue firme and fast in hym by a sure hope and not to be plucked thence by any meanes Also he admonisheth them that in his name as in the name of the only and true Mediator they call vpon God without ceassyng In so doing he promiseth them most certaine and most ready helpe By the which things we learne to exact the whole according to the doctrine of the Euangelists and of the Churche of all them which be partakers of the Lordes Supper That is to wyt that they be in loue and charitie one with another that they be constant in faith pacient in afflictions which they suffer for Iesus Christ and finally that they continue stedfast in hope and that they separate not them selues from Christe and all his members to commyt them selues ouer to to straunge Religions and moreouer that they continue in prayers To be briefe there is nothing which the Lord repeateth more diligently nor more often vnto his Disciples in the Sermon which he made vnto them after the Supper than this That he woulde no longer be neither with them nor with his Church bodyly and yet notwithstandyng that he would not forsake his in any thing but that he would alwayes be carefull for them And I wyl pray the Father saith Christ and he shall giue you another Comforter that he may bide with you for euer euen the spirit of truth and he shal teach you all things and bring al things to your remembrance whatsoeuer I haue said vnto you It is expedient for you that I goe away for if I goe not away that comforter wyll not come vnto you but if I depart I wyll sende hym vnto you And the rest which foloweth in the .xvi. of saint Iohn Whereby we gather necessarily that this doctrine ought to be continuall in the Churche the which must be often tymes inculcated and brought to mynd in the Supper of the Lorde that the church of Christ may vnderstaÌ„d that those things which are spoken of the presence of the Lord in the church and of the eating of hym must not be expounded carnally nor corporally but spiritually and that the heauenly foode eaten spiritually profiteth Hytherto I haue intreated briefely of the diuers plentiful and wholesome doctrine of our Lorde Iesus Christ proposed to his disciples in his mystical Supper deliuered by him to be alwaies set forth in his supper to his church vntyl the worlds ende And now we come to the other part of this Sermon to shewe with suche breuitie and facilitie as possibly we may not onely that which the Lorde spake but also that which he dyd that is to say how he instituted this ceremoniall supper if it may so be called and howe the Sonne of God hym selfe hauyng distributed the breade and the wine celebrated the Supper and instituted it to be celebrated in his Churche vntyl the ende of the worlde This hath been from the beginning receiued and the Lorde our God hath alwayes vsed to ioyne signes to his promise or woord whereby he bringeth to remembraunce his great and free benefites bestowed vppon men before or to be bestowed vppon them after by the which signes he gathereth men together into one company wherein those benefites may be declared solemnly by the woorde of God and that also they may as a man woulde say be renued and imprinted perpetually in their memorie And moreouer that such graces may be set foorth to our viewe by pledges and signes to be beholden of vs and to bee fastened more deepely in our hartes Also that they may be confirmed by a witnesse and that the faithfull maye vnderstande what it is that the Lorde requireth againe at their handes also what the duties exercises of godlynes are Wherefore the signes take the names of the things signified are called moste certaine and true seales markes and Sacramentes of the promises and benefites of God because they represent them signifie them bring them to remembrance and seale them according to their propertie These therfore consist in the word of God by the thing signified through the signe or Symbol which is the outward thing ioyned to the woorde of God. Such were the Sacramentes of the auncient people as the Passeouer the sundry sacrifices of the Fathers instituted partly for the acknowledging callyng to remembraunce and setting foorth of Gods benefites partly to signifie that Christ should come and dye by whose innocent death mankinde shoulde be deliuered from euerlasting death the which most excelleÌ„t and free benefite for all ages was bountifully bestowed in Christ vpon the faithfull in these latter tymes Wherefore we must not onely consider in such holy Sacramentes or Symbols the outward custome and facion of doyng I meane the maner of eating and sacrifising neither yet the things set before our corporall eyes but much rather ought we by the contemplation of the signe being instructed by his woorde and inwardly lightened by the holy Ghost to lift vp our selues and to pierce vnto the consideration and ful fruition of the spiritual

Christ hath commaunded the faythfull to doo are doone by them with a singuler profit Therefore let no man esteeme the vse of the Sacramentes vayne or superfluous Cornelius did not despyse Baptisme or thinke it superfluous but he receyued it as the washing of regeneration notwithstanding that he did beleeue before Baptisme and had receyued the holy Ghost Neither doo we receyue the Supper in vayne when as we proouing our selues according to the commaundement of the Apostle come to the Supper with fayth and euen with Iesus Christ dwelling already in our hartes For in the celebration of the Supper we continue the communion which wee haue with him in dooing not without great ioye that which the Lord hath commaunded vs to doo in remembrance of him And yet there is no doubt but fayth oftentymes may be poured and geuen euen in the very celebration of the Supper vnto them which come thereunto al though they be not so thorowly prepared as it were meete they should that they may be made by the same fayth partakers of Christ For who dare prescribe or assigne vnto our so liberall a God any tyme or meane Therefore vtterly reiecting all carnall cogitation let vs acknowledge that a misterie is geuen here vnto vs Let vs remember that the holy Apostles and Euangelistes of the Lord haue in such sorte written the woordes touching the cuppe that if any perhaps would tye himselfe vnaduisedly to the bare woordes touching the bread and keepe himselfe close thereunto he should neuertheles be constrayned to come short in the woordes touching the cuppe and necessarily acknowledge a figure therein Now is it meete to interpret the woords as wel of the bread as of the wine with like obseruatioÌ„ S. Matthew S. Marke cal the cup playnly Bloud This cuppe is my bloud Is the cuppe then deliuered vnto vs that we should drinke it No say they but the wine which is in the cuppe the wyne is the bloud I vnderstand you wel but I answeare that there is a figure in that you say that by the cuppe we must vnderstand the wyne which is in the cup. But if you vrge vs in these woordes this is my body to rest wholly in the literall sense what should let vs to presse you also in the woordes of the cuppe with the lyke literall sense But if you obiect vnto vs the absurditie in these woordes we will obiect to you the lyke absurditie in those woordes also Saint Paul and Saint Luke say This cuppe is the newe Testament in my bloud What then I demaund of you whether the cuppe shall be the Testament Who knoweth not that the Testament or couenant is the forgiuenesse of sinnes For the propheticall and Apostolicall Scripture dooth so witnesse it also How than Shall the cuppe be rather within the bloud than the bloud in the cuppe Who is he I pray you if he be not blinde but he seeth here the figure For the wine in the cuppe is the Sacrament of the true bloud of Christ shedde for the remission of sinnes the which commeth vnto vs by the testament What shall we say of that which was forbiddeÌ„ in the Lawe that the auncieÌ„t people of God should not eate of the bloud of any oblation whatsoeuer it were who will then beleeue that in the most perfect Supper of the new Testament we should drinke bloud If it were so the Paynims long agoe sayd truly that the Christians were woont in their assemblies to eate mans flesh in deede and to drynke bloud drawen from the very vaynes of men Moreouer the auncient Christians did vnderstand these mysteries spiritually For me thinketh that the things which wee haue touched when as we are in hande with the doctrine of Christ in the Supper ought here to be remembred For the Lord hath no lesse playnely expressed in the Supper the breade to be his body than expresly sayd foorthwith after the Supper that his body should no longer be in the world but that by his spirit hee would coÌ„tinue with his vnto the worlds end wherefore these woordes of the Lord pronounced in the Supper and incontineÌ„tly after ought to be coÌ„ferred togeather And that which more is these woordes of the Lord This is my body be figuratiue and sacramentall but the other pronounced after the Supper be not figuratiue neither haue any fruit or vse in the church if Christ remayn corporally in the church hid vnder the kinde or forme of bread These things sayd I not vnto you sayth he at the beginning bycause I was present with you but now I goe my way to him that sent me And agayne I tell you the truth it is expedient for you that I goe away for if I goe not away that Comforter will not come vnto you Also I went out from the Father and came into the worlde agayne I leaue the world and goe to the Father And now am I not in the world and and they are in the world and I come to thee It may be they will say that they will not affirme so grosse a presence of Christ in the Supper Let them then shewe what manner of presence it is which they doo affirme Surely they will say that they vnderstand a corporall presence but yet notwithstanding spirituall inuisible and ineffable But the body of Christ is and abideth a true body and is not conuerted or changed into a spirit although it be glorified It is very true that it is ioyned to the diuinitie in vnitie of person yet the natures neuerthelesse abide whole and not confounded Therefore all the auncient true and catholike doctors cry euery one with one consent Christ very God and very Man is one Christ who is not diuided but the properties of the natures remayne in him whole in such sorte that as hee is God hee is euerye where and as he is Man he is in one certayne place of heauen and not euery where sauing onely according to the communication of the properties Consequently they accurse and accoÌ„pt as accursed all such which thinke the contrary It followeth therefore hereuppon that there can none other spirituall meanes be established in the Supper but that whereby Christ our Lord which hath and retayneth a true body and is resident in heauen is present vnto vs by his holy spirit reuiueth vs feedeth vs refresheth vs and saueth vs and this vertue is diuine and aboue other most excellent and not a thing voyde and vayne For this cause it is not necessary that in treating of the Lords Supper wee should dispute of the corporall presence of Christ in the Supper and of the carnall eating of his body and yet ineffable considering that our Supper is mysticall and not capernaycall that I say no more the which if it were carnall myght be expressed for contraryly if it cannot be expressed it cannot be called corporall Let it not therefore be denied agayne which already is agreed vpon

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