Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	aaron_n	blood_n	frog_n	145	3	10.9204	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13142	A summe or a briefe collection of holy signes, sacrifices, and sacraments instituted of God euen since the beginning of the world, and of the true originall of the sacrifice of the Masse; Sum or a brief collection of holy signes, sacrifices and sacraments.	Ling, Nicholas, fl. 1563.; Brett, John, Sir, attributed name.; Devonshire, William Cavendish, Earl of, 1590-1628, attributed name.	1609 (1609)	STC 23434; ESTC S113014	129,473	362

and holy signe vnto the people of Israell The oblations offered in sacrifices The offered sacrifices as well of earthly beastes as vnleauened bread and other holy signes ordained of God for sacraments and holy signes to cleanse the people of Israel Were they changed into an accidence without substance All the holy signes ordained of God in the Church of Israel notwithstanding that they did represent really and sacramentally that which they did figure and not as a simple signe without effect yet so it is that there was neuer none so horrible an heretike that did inuent this wichcraft of transubstantiation Yet must you confesse O Massalians that the good and holie fathers of Israell were adopted grafted and regenerated by faith in Iesus Christ begotten before all worlds and that they were nourished and got euerlasting life by Iesus Christ A conference of the faith of the ancient faâ—hers of Israel with ours and that they and wee haue but one onely God and one onely Iesus Christ our mediatour and redeemour And that they through faith did sacramentally communicate and spiritually partake the bloud of Iesus Christ for their saluation and euerlasting life And there is no difference as touching God betweene them that were before the incarnation of Iesus Christ and we that are after the incarnation But they and wee are the Church of God bought with the bloud of the iust and vnspotted lambe Iesus Christ Furthermore that they had faith in the promise to come and obserued the sacraments and holy signes of the sacrifice which ought to be finished by Iesus Christ And that we by the new law do celebrate the memorie remembrance of the sacrifice alreadie finishede by Iesus Christ hauing the fruition of his promise accomplished 1. Cor. 10. August in Psalm If then the Israelites did eate of the same heaueÌ„ly bread and drinke of the same water of life by faith that wee doe in one onely Iesus Christ if they had holy signes to represent actually and really the death of Iesus Christ to come euen as we haue had holy signes of his death present or past they for the time to come and wee for the time past Wherefore is it then that the Massalians haue inuented this new witchcraft of tourning one holy sacrament ordained of God into a wichcraft of transubstantiation and an accident without a substance If God to make knowne his power and to declare the hardinesse and stiffeneckednesse of Pharao pleased to doe merueilous things by Moyses and Aaron Against the mirâ—cles alledged by the massalians Exod. 7.8.14 in changing a rod into a serpent the water of the riuer into bloud and into frogges the dust of the earth into lice and further to make the saileable sea drie and to doe many other miracles Is this to bring in a transubstantiation of little round hostes vnleauened printed full of pictures into an accideÌ„ce without substance In what place of the holy scripture when there is mention made of holy Signes Sacraments or Sacrifices ordained of God is it said the signe or sacrament is changed Contrariwise God willing to accoÌ„modate himselfe to the infirmities of man hath ordained vnto him from time to time common signes for notes and markes of the assurance of the thing signified Wherein the might of God is more renowmed and magnified by giuing vnto vs with the holy signe the thing represented by the power of faith and the holy Ghost then if the selfe signe were really changed by some visible miracle For the Sacraments doe containe in them more spiritualnesse the fleshlines for which cause God did alwaies blame his people Israel by his Prophets for taking his Sacraments ouer fleshly as we haue before briefly declared The expositioÌ„ of Iesus Christ of the communion of his body But tell me O Massalians when Iesus Christ would expound that hee was the true bread of life which came downe from heauen to giue euerlasting life and how these sacramentall wordes ought to be vnderstood to eate his flesh and drinke his bloud when the Capharnaites your predecessours were offended did hee teach by his interpretation that to eate his flesh ought to bee vnderstood by a little round hoste transubstantiated The round hoste of flowre and the wine to bee no more bread and wine but an accideÌ„ce without substance Is this your abhominable Witchcraft the doctrine of Iesus Christ Iohn 6. Nothing lesse but Iesus Christ as a true law giuer vnto whom the interpretation of his law appertained answered vnto the Doctours Capharnaites that they were to grosse and carnall and that they did abide in the flesh as ye doe O Massayers Notwithstanding that the flesh alone proffiteth nothing saying that these sacramental words were spiritual Iohn 5. The fleshe saith hee profiteth nothing it is the spirite that quickneth Moreouer O Massayers how can you safely make to agree your transubstantiation with the doctrine of Iesus Christ which doth promise and assure to giue euerlasting life to those which eate his fleshe and drinke his bloud if yea take these wordes carnally For you cannot be ignorant that your bodies notwithstanding that they haue deuoured the little round hostes transubstantiated into flesh and bone and supt and licked the wine changed into bloud doe die and are mortall by the necessitie of the lawe Wherefore life euerlasting promised by this communion may not bee vnderstood of the bodie nor of the mortall flesh You must then of necessitie acknowledge for a sure interpretation that to eate the bodie and drinke the bloud of Iesus Christ ought to be referred vnto the life spiritual and heauenly and that the flesh profiteth nothing but the spirituall word and communion of the body and bloud of Iesus Christ by faith and in spirite giuing euerlasting life Iohn 6. This interpretation is often recited by the holy Apostle Iohn in many places when he vseth these tearmes he that cometh vnto me shall neuer hunger he that beleeueth in mee shall neuer thirst but shall haue euerlasting life Are not these tearmes sufficient plaine to interprete this holy sacrament of the body and bloud of Iesus Christ without running vnto your witchcraft of transubstantiation Conference of baptisme vnto the sacrament of the supper Another like interpretation of the doctour and authour of the sacramentall law is discribed when Iesus Christ was asked of Nicodeme the meane how a man could bee regenerate and borne againe Is it possible saith Nicodeme that a man should enter into his mothers wombe and be borne againe Did Iesus Christ answere vnto this demaund that in the holy sacrament of Baptisme the water was turned into the bodie into fleshe and into bloud and transubstantiate into a carnall wombe to be thereby againe engendred and borne Is there not as great reason after your witchcraft here to vse this answere as in the holy Sacrament of the supper for by the one of these two holy sacraments wee be regenerate and by the

sheepe must we therefore ratch these places of the holy scripture so farre that necessarily we must beleeue a transubstantiation for as much as this terme is is there When Iesus Christ admonished his Disciples Matth. 5. saying to them that they were the salt of the earth did hee change and transubstantiate them into pillors of salt as he did the wife of Lot Genes 28. If Iesus Chrrist hath said by his Apostles that we are the teÌ„ple of God wherin the holy Ghost doth dwell Is this to imagine that we are transubstantiated into a peece of stone 1. Cor. 3. 2. Cor. 6. If the Apostle haue said that Christ is the rocke out of the which did come the liuing water to wash vs cleane from our sins 1. Cor. 10. is this craftily to deuise a changing of Iesus Christ into a rocke or materiall stone 1. Cor. 12. If the Apostles haue witnessed that we are the body of Christ Is this to bring in that we are vanished away and are no more men but changed into an accidence without a substance I foresee well O Massesayers more than hardened that you wil obiect that in all these places before alleaged wherin this word is is found that no mention is made of sacramentes which must be deeply considered for asmuch as they be holy misteries ordeyned of God which also is true And also this word is is not onely found in the holy scriptures before noted Genes 17. Exod. 12.13 but also when there was speaking of the holy sacraments ordeyned before of God vnto the people of Israell was it not written that circumcision is the band and couenant of God Genes 17. Numb 10. Psal 68.94 Mattfl 21. Iohn 2. In the other holy sacrament of the communion of the Paschall lambe is it not sayd that the Lambe is the Passeouer or passage Is this to bring in a witchcraft of transubstantiation Will you not confesse O Massalians and changers of substances that in these places of holy scriptures speaking of the sacraments this word is cannot otherwise be expounded but to signifie and that circumcision was the signe and marke of the band and couenant contracted betweene God and Abraham that the Pascall lambe was also the signe of the holy passage for remembrance of their deliuerance from Egypt The Arke of the couenant for another sacrament whereof it is written that it is the true power of the Lord. Is this to say that it was transubstantiated into the maiesty of God It behoueth to interpret the holy scripture with dicression and humility without sophistrie and witchcraft to vnderstand soundly the true meaning of words and not to abide in the letter that killeth but to receiue the word of God in spirit that puickneth If then the holy Arke be named the Lord and called God for that in it he exercised his might shewed his wonders and misteries to draw the people of Israell by an outwarde signe to remember God and to feare and obey him Also if Iesus Christ is called the bread that came from heauen the bread of life that the bread broken is his body and the wine is his bloud that the cup is the new Testament that by these outward signes of bread and wine he might cause vs to vnderstand our life and nourishment of saluation to stay onely vpon Iesus Christ and that by his death and bloudshedding we are so assured of euerlasting life as the bread and wine are nourishment for the body and that it pleased him to ordeine these holy signes to serue vs for sacraments for the triall and confirmation of our faith is this an occasion to play the Capharnaits or the Nicodemianes to doubt of the power of God how is it possible to eate the body and drinke the bloud of Iesus Christ How is it possible to be regenerate and borne againe Then seeing wee haue a promise giuen vnto vs by the word of God wherefore O Massalians haue ye imagined a carnall transubstantiation mistrusting the incomprehensible power of God ought it not to suffice you to beleeue simply that the body bloud of Iesus Christ is offred vnto vs really sacrameÌ„tally to communicate for our nourishment and to giue vs euerlasting life by the bread and wine consecrated with giuing of thankes the bread being truely his body and the wine his bloud which ought to be receiued worthily by faith and in purenes of conscience as holy signes and markes of the godly badge without enquiring euer subtilly the meanes otherwise then Iesus Christ hath interpreted saying the flesh profiteth nothing it is the spirit that quickneth and that his words were spirit and life Ought we to doubt that God hath not the power to make vs partakers of the body and bloud of Iesus Christ by the holy signes of bread and wine consecrated the bread neuerthelesse remaining bread and the wine wine If it were otherwise this should not be called a sacrament but a myracle as when Iesus Christ turned the water into wine that he vsed a miracle of transubstantiation changing water into wine But he did not then ordeine a sacrament as he did of the communion of his body bloud by the holy figures of bread and wine Was it not as easie for God to make the wine to bee changed into bloud or the bread into flesh as for Moyses AaroÌ„ to change the water of the riuer into bloud to approue the hardnes of Pharaoh or when the cloudes were turned into the flesh of Qailes which rained vpon the people of Israell alwaies God did not ordeine these miracles to serue for ordinarie sacraments but would apply himselfe to our infirmitie giuing vnto vs signes holy and not transubstantiated which are neither vaine nor fantasies but are outward signes which wee can see touch eate taste abiding in their substance and neuerthelesse representing sacramentally that which is comprised and signified by them wherein our triall of faith doth stand to declare vs by a sacramentall worke to be of the number of them that are regenerated nourished by the holy sacraments of baptisme and of the supper If it be lawfull to make comparisons of the 2. holy sacraments of Baptisme and of the Supper A comparison of the two holy Sacraments notwithstanding that there is difference betweene regeneration which doth not reiterate for it sufficeth once to be regenerate and borne againe But the nourishment must be often done againe according to to the order of nature and other differences largely discribed by the holy Apostles and ministers of the word of God Yet the same end the same God the same Iesus Christ is shewed declared as well in baptisme as in the supper By the bloud of Iesus Christ we be regenerate and by the same bloud nourished By the bloud of Iesus Christ we are renued set and graffed and by the same bloud we are kept and preserued from hunger and thirst for euermore By the bloud of

in his bookes of Leuiticus and Numbers The Arke of witnes Ex. 25.27.28 Another signe sacrament instituted of God by the Arke of the couenant described in Exodus being a holy signe dedicated to receiue the holy and heauenly answers to the end to bring the people to the remembrance feare and obedience of God to honour accompany the Arke of the couenant Many other exterior signes were ordeyned of God as the ornaments and consecration of Priestes Ephod specially the ornament called the Ephod the which and the sacrifices the Israelites did abuse by their Idolatries Another holy signe there was of the purging and sprinkling water ordeined by God to Moyses and Aaron the high Priest Purging water consecrated Numb 19. This sprinkled water was consecrated with ashes gathered by a clean person of the sacrifice offered in Holocausta To witte of a Cowe all redde without any spot and which had neuer bin laboured The Wood ordeyned to make the fier for the burnt offering was Cedar Hisope Purple with Crimsin With this water were sprinkled polluted persons for the purging and cleansing of their corporall defilings Exod. 38. At the entring of the Temple or Tabernacle was a Lauer made of Brasse forged first with the images of the women of Israell in this Lauer was put the sprinkling water wherewith the sacrificers are sprinkled before the celebrating of their sacrifices to the end they might be purified and obtaine grace remission of their sinnes After the death of the great Priest Aaron the people of Israell vnthankfull to God for the goodnes sent them of him murmuring as annoyed with the heauenly Manna freely giueÌ„ vnto them for their noriture were punished by the biting of venemous serpeÌ„ts But the merciful God gaue vnto them an holy signe whereby they should be saued and restored to health to wit the brasen serpent lifted vp in the aire a figure of Iesus Christ crucified Brasen serpent Iohn 3.7 These were in summe the most part of the signes sacrifices and sacraments ordeyned of God in the first Church of the Israelites figures of the true and perfect sacrifice performed by Iesus Christ the true Messias and euerlasting Priest sitting at the right hand of God the Father Sacraments brokeÌ„ by Adam Gene. â— Now resteth the summe to bring forth how man by his owne proper fault did fall in obliuioÌ„ and disobedience of God his creator abusing Gods fauour and corrupting the holy signes sacrifices sacraments ordeyned to him What perswaded our first father and his companioÌ„ to bide themselues at the hearing of Gods voice but because they had abused the holy signe and broken the lawe of the fruits to them forbiddeÌ„ This holy signe which our first and vniuersall father had abused was the originall of other vices and corruptions hereafter described into the which all men are fallen sauouring of the corrupted lumpe of Adam Leauing the particuler corruptions of the signes Corruption of the sacrifice by Aaron Exo. 32 Deut. 9. sacrifices and sacraments before the law written by Moyses we will begin to bring forth briefly the most notable error committed by the most great sacrificers as Kings Priests and others hauing the chiefe gouernement of the people When Moyses was abiding in the mount Synay to receiue the commandements of God his brother Aaron the high Priest forged a calfe of gold of the golden earings giuen vnto him by the people of Israell he builded an aulter offered incense and celebrated sacrifice causing the common people to worship the molten Image Was not this an abusing of the Sacrifices ordeined of God and a corrupting of the true vsage of the same in causing the calfe to be worshipped in place of the slaine and offered sacrifice as it was appointed in the law Corruption of the sacrifice by Nadab Abihu Leui. 10 Numb 11. His sonnes also Nadab Abihu were not they coÌ„sumed with fire for abusing the vse of sacrifices in taking vnhallowed wood and corrupting the law The people of Israel vnthankfull for the goodnes done vnto them in being deliuered from the PharaoÌ„ical captiuity did they not murmure against the holy sacrament of heauenly Manna when they did disdaine and contemne this bread of life Iosua and demanded flesh to eate Achan the sonne of Charmes did not he violate the lawe of the holy signes when he committed sacriledge and kept backe the spoyles of Ierico vowed consecrated to God for sacrifices If any more curiously desire to see the continuall abuses and corruptions of the people themselues Iudg. 2.3.6.8.9 let him reade the histories of the Iudges of Israel and in all times he shall find man neuer to be content with the true worshipping ordeined of God But in steed of outwarde signes ordeined of God to draw the people to feare and obedieÌ„ce they haue forged inuentions And in place of reuerencing the alters and arke couenant in the name of the only God being outward sacred signes The Israelites infected with the Idolatries of their neighbours the Syrians Iudges 10 Sidonians Moabites Ammonites and Philistines did erect alters vnto their strange Gods The vngentle sacrifice of Iephtha Iudg. 11. Baal and Astaroth Ieptha Iudge and Captain of the Israelites did not he corrupt the lawe of Sacrifices when he sacrificed his owne proper daughter excusing himselfe by a vow which hee made Iudg. 8.9 Idolatry by the Ephod Iudg. 17.18 which was not appointed to him of God The holy signe ordayned of God for the high Priest to celebrate sacrifices in called Ephod the vppermost garment was not it abused by Gedeon captaine of the Israelites when as of the spoiles of the Madianits and of their earings he made an Ephod of gold whereby the people fell into great idolatrie How long time was this holy outward signe Ephod abused an Image being erected by the mother of Michas in Silo Priests sacrificers appointed expresly to sacrifice thereunto an Altar builded and the true vse of sacrifices corrupted So long as the temple continued in Silo into what wicked manners did the Priestes and sacrificers fall which were ordeined of God for the ministrie of sacrifices and holy sacraments when they vsurped by long possession to haue this priuiledge of the people 1 Sam. 2. that when they did sacrifice the flesh of the offered sacrifice was seething their boy or seruant hauing a three grained flesh-hooke of yron in his hand had liberty to catch out of the potte or caldron all that he could cary with his hooke Further the leuiticall tiranny was such that this seruant of the Priest had libertie to demand of the sacrifice giuer flesh to roste for the sacrificer otherwise to take it by force euen as he would Was not this a great abuse and detestable corruption practised by the Pristes and chiefe sacrificers vnder the preteÌ„ce of sacrifices What greater corruption can be declared then that of the sonnes of the chiefe Priest

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