Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	bread_n	water_n	wine_n	8,430	5	7.9588	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A00415	Certaine godly and learned expositions vpon diuers parts of Scripture As they were preached, and afterwards more briefly penned by that vvorthy man of God, Maister George Estey, sometimes fellovve of Goneuill and Caius Colledge in Cambridge. Late preacher of the word of God in Saint Edmunds Burie.	Estey, George, 1560 or 61-1601.; Estey, George, 1560 or 61-1601. Most sweete and comfortable exposition, upon the tenne commaundements, and upon the 51. Psalme.	1603 (1603)	STC 10545; ESTC S101734	265,746	444

likenesse to GOD and was in Angels Men. VVe onely must consider of it as it was in man and is heere set downe to be truth in the inward affections and wisedome in the secret hart Where by the way note the error of the Anthropomorphites thinking God like to mans body though Luther thinke they be falsly charged with this error Now in this description of the image of God wee may consider in what parts and what things this likenesse is The parts are Inward affections Secret hart That is as we heard before the disposition of the vvill iudgement and affections Indeede mans soule is a spirit somewhat like God and had princedome ouer the creatures as a shadowe of Gods soueraigntie but the seate of likenesse most principally is the hart iudgement affections The things wherein this image is first wisedome or knowledge Col 3 10 which the deuill can tell Gene 3 5 and heere is called wisedom and is a full comprehension of thinges to performance of the will of GOD for happy estate in Paradise This had with it vnderstanding of the morall Lawe all artes knowledge of all creatures as in Adam somwhat in Salomon And this was engraffed that a man needed no Maister The second is iustice Ephe 4 24. Full obedience to the wil of God in desiring thinking willing nothing but Gods will This is heere called truth Nowe these things were loseable and indeede were lost which we neuer heere shall fully recouer This is it which heere the Prophet so dolefully mourneth for 1 Shall we now neede to be put in minde that the word behold heere also dooth put vs in minde that euery man ought to know these things which few doe 2 Or that alwayes thinking of this downfall wee should continually mourne 3 Besides heere haue we a glasse to trimme our selues by and a president whereafter wee ought all to fashion our selues 4 And that in the practise heereof we should begin from the reines and heart where the seate of these things are otherwise we bridle the horse at the wrong end 5 Lastly heere is matter enough for all a mans life tyme so as that he cannot be idle but had neede be repayring till he proue like God Verse 7 Thus much for the enlarging of originall sinne and for the confession and so for the first particuler part of this Psalme in the Prophets owne behalfe Now followeth the second particuler part consisting of sundry sutes and desires vnto God from the beginning of the 7 verse to the middle of the 14. The first is verse 7 A most earnest desire and hath two branches the first for forgiuenes of sinne the second for imputation of righteousnesse whereof both are conditionall and presumed by faith The first purge me as I perswade my selfe thou wilt with hysope I shall be cleane Which is as if it were If thou purge me c. Wherein the setlednesse of faith as in all other petitions ensuingly made is to be remembred In vaine is it to pray without some perswasion of beeing heard when we haue commaundement to pray promise to be heard experience that others haue beene heard as before hath beene declared Of this first there be two members whereof the one is cause the other the effect The cause purging with hysope whereof one seemeth to be the principall the other helping The principall is purging The signification and forme whereof is to be considered The signification sheweth that hee desireth to be made cleane from fault Not that there should be none in him for who is free but that it shoulde not bee imputed Which though it neuer be in any partie seuered from imputation yet for teaching sake it so may be The forme of the verbe is the future tence for the Imparatiue moode most vsuall in scriptures which declareth a full assurance and perswasion of fayth The helping cause is Hysope some translate it mosse one thinketh it may be Rosemary whereof theyr legall sprinklings might be made But the Authour to the Hebrews taketh away all doubt in the 9 chapter 19 verse hauing the word hysope For the better vnderstanding whereof it will not bee amisse to haue recourse to the ceremoniall law Where Leuit 14 7 it is vsed in purging of Leprosie and Numbers 19 9. for lesser vncleanesses both which no doubt Dauid thought of when he penned this iudging of his sinne as of Leprosie not neglecting the desire to be purged euen from the least Mention likewise is made of Hysop Exod. 12.22 But the other meaning ought to like vs for the 9 to the Hebrewes But some man may say Why is there so often mention of Hysope made Aun Not for that it hath any force of it selfe to clense the soule but hauing some naturall propertie to open and clense the bodie was appointed of God as it were a sacramentall signe and doth very fitly represent the blood of Christ who clenseth vs from all sin 1 Ioh 1 9 so doe the Bread and Wine in the Supper water in Baptisme represent Christ Now then this Hysope is not for it selfe but to represent the sprinkling of the blood of Christ 1 Pet 1 2 Hebr 9 14 19 20 21 22 23 that is the death and sufferings of Christ applied So as that the Prophet desireth the sacrament of sprinkling with the fruite thereof First therefore it is manifest that hee vnderstood the ceremonies or sacraments as euery Christian should Secondly he knew that they all did tend to Christ Thirdly and rather desired the fruite thereof then rested in any outward act The Papists abuse this place for theyr holy water first whereas all such legall ceremonies are dead euerlastinglie Secondly neither haue they any newe commaundement froÌ„ God Thirdly nor can they euer shew that the sprinkling for the act onely done as in their holy water they imagin did good to the soule Now in that the Prophet nameth this first hee teacheth that our care should be first greatest for pardon of sins then all other things follow Thus much of the cause Now followeth the effect and I shall be cleane Metaphor that is I shall be free froÌ„ fault Whereby he sheweth 1 That by Christ he shall be fullie clensed so as that he shall need no other meanes to take away any remainder by occasion of sinne no there shall be no reliques to be satisfied for in Purgatorie 2. That this is solely by Christ for hee speaketh it without doubt that he shall be cleane that is by imputation This is the first branch the second followeth Wash me and I shall be whiter then snow This is for imputation of righteousnes Heereof there are two parcels as before the first the cause the other the effect The cause is in the word wash Whereby he eyther hath respect to the Priests washings of theÌ„selues or the leprous persons but of this enough before Which besides purging is mentioned because Christ came as well by water as blood Iohn 1 5. water signifying

sacrament sheweth to sence one thing and signifieth and meaneth another In circumcision the cutting away of the flesh signifieth the cutting off of sinne in the Passeouer the Lambe Christ the water of Baptisme Christes blood and the worke of the holy Ghost c. 13 Euery sacrament hath bare things or elements as they call them and actions or ceremonies 14 Thing or element is a single creature as of vvater bread wine c. 15 Action is some practise thereabouts as sprinkling breaking pouring out deliuering taking eating drinking c. 16 The chiefe thing signified in euery sacrament is Christ God and man with all his merits hauing fullie wrought the recouery to saluation of euery due receiuer of the Sacrament 17 The actions are of the Minister shewing vnto the partaker gods actions Partaker shewing to God the church the partakers actions 18 The thing signifying and thing signified are in some sort ioyned together not euery way 19 They are not together in the same place not both giuen by one partie not giuen at one time not to one part not in one manner For the bread water or wine is heere Christ his body is in heauen The Minister giueth the bread GOD Christ his bodie The bread may be giuen now Christs body after The bread is giuen to the hand mouth Christ his body to the soule and faith The bread is giuen after an ordinary manner Christs body otherwise for our soules by fayth mount vp to heauen and lay hold of it there 20 They are together 1 In the right vse that is the partie dulie partaking hath both 2 As a signe and the thing signified are together for as the signe maketh the thing signified to be remembred so doe the outward things cause the other to be thought of 3 As a promise to be performed vpon condition if the condition be kept on the one the promise is on the other so if wee keepe the conditions of the sacraments the things signified by them are likewise 21 Sacraments are Iewish Christian Iewish among the Iewes till Christes death Christian ordained by Christ to continue among the Christians to the end of the world 22 Christes sacraments are two Baptisme The Lords supper 23 Baptisme is a sacrament Christian assuring the first receiuing into and beeing in the couenant of grace The Lords supper is a Christian sacrament assuring coÌ„tinuaunce maintenaunce in the couenaunt of grace the doctrine whereof is set downe 1 Cor. 11. as before The parts whereof are two one concerning the bread the other concerning the cup. The bread is taken and after thanksgiuing broken with saying Take eate this is my body c. This bread though now vnleauened by occasion of the Passeouer was the vsuall bread they were wont theÌ„ to haue such as ours in the sacrament should be not wafers not vnleauened bread By this bread was and is signified Christ First his person God and man performing all things for our saluation Secondly his offices of King Prophet Priest Thirdly his deserts in his liuing and dying doing and suffering for our iustification sanctification redemption and whatsoeuer else for our euerlasting happines It pleased Christ to vse bread to signifie this 1 That because that bread is a chiefe maintainer of naturall strength euen alone so we should know Christ is for our heauenly life that if we haue nothing but him we may make good shift 2. That as bread is vsuall and daily so should Christ be vnto vs. 3. That as bread is parable and at hand so wee should know God is as ready alwayes and offereth himselfe to them who seeke him 4. To put vs in minde that as his naturall body is one so we his misticall should be 1. Cor. 10. This bread Christ tooke according as the ceremonie at the Passeouer was This taking of the bread was into the hands and in the first institution it was taken by Christ as the good-man of the house vsed at the Passeouer shewing the duty of all Ministers to succeede This taking must be considered as of the bread thing signified Of the bread shewing first the seperation of it from a common vse now it is foode for the soule so is Christ set apart from common men Iohn 17. Christ doth it first to shew that himselfe willingly giueth himselfe for his Church which serueth to strengthen our faith and perswasion in his loue to vs. The Minister doth it as to represent God the fathers action giuing his sonne likewise to that end So as that the whole Trinity sealeth these things vnto vs. A second action followeth giuing thanks Matthew and Mark haue blessing all is one This was also according to the ceremonie in the Passeouer in the name of the assembly Giuing thanks blessing may haue two meanings first as to God so are they all one secondly ouer the creature of bread is all one So that heere 1 Is shewed that the outward creature is reuerently to be vsed with calling vpon the name of God in crauing assistance to vse this holy ordinance as we should 2 That we should praise God as for all fauours in generall so for our redemption by Christ and assuring vs thereof by this Sacrament He brake according to the ceremonie at the Passeouer 1 To deuide it 2. To represent Christes sufferings 1 Whole bread is not to be deliuered 2 Bread must be broken to be deuided among sundry not as with the Papists who breake but doe not distribute alwayes 3 We must neuer be present at this ceremonie but call to minde Christes torments for vs. 4 If Christ were tormented for vs we must be greeued for our selues for this serued the sowre hearbs at the Passeouer in these was Iudas sop dipped Matthew hath that Christ gaue to his Disciples and did not offer to God Indeede some writers call this a sacrifice not properly 1 but a memorie of Christes sacrifice 2 wherin wee sacrifice our selues to God 3 Giue almes to the poore which is a kind of sacrifice And said that is aloud and plainly that all might vnderstand All comming to this Sacrament must haue knowledge of the word and this sacrament The Minister must not mumble as among the Papists In the speeches of Christ following in 4 braunches wee may mark a commaundement a promise a duty of the receauer Take not onely into your mouthes but into your hands representing the soule and faith Yee euery of yee euen at this instant A meruailous strength to faith This we are commaunded to doe I promise that vnto you which I commaund and you doe The Minister in Gods place putteth vs in minde of particuler faith The receauer professeth faith and that particuler euen now quickned at this sacrament Eate that is deuide by chewing and preparing to concoction 1 We must not reserue the bread 2 Wee must haue some strength of faith as it were to chew the â—â—d 3 We must be able to distinguish things in Christ 4 Christ must be mistically

incorporate vnto vs. This not the shewes which cannot be deuided Not in diuidium vagam hoc doth determine Not that which is with or vnder the bread Christ is present but in the right vse these words are in the beginning This that is this very bread Is not properly no more then the cup is the new testament Else Christ should haue eaten himselfe 2 His body should be baked not by transubstantiation Transubstantiation hath no ground in scriptures There was none at the first supper for then Christes body was seene It is no otherwise heere then in Baptisme Paul calleth it bread If it should be transubstantiate there should be no signe Accidences should nourish should be without subiects Not by consubstantiation 1 Christ sate visible at the first 2 He is now in heauen If thus his body should not haue partem extra partem one part out of another Is in the due vse is to faith Thus the word is in sacramentall speeches is for signifieth Gen. 17. c. My body syneâ—d I take it my selfe with all that is mine or belonging to my person office or merits as before Which is broken for you that is which shortly shall be crucified for you Luke hath it which is giuen for you that is straight-way shall be giuen to death for you This doe in remembrance of me Where is a duty commaunded and the manner how The duty is doe this not that heere the Apostles were made Priests but that Christians are commaunded to practise this dutie 1 So as that it is not in their choise to doe it or no if they be not fit they must presently make themselues fit 2 Christians must often doe it Indeede there is no set time but the oftener the better so that due reuerence and regard be had thereof and therein 3 It must be doone alwaies according to the first institution The manner is in remembrance of Christ Christ signifieth as before in the word body and before that bread Remembrance is a word of sence and signifieth calling to mind or keeping in mind in the English The Greeke signifieth calling to mind such words as these of sence doe signifie besides actions and affections So as that heereby are wee put in minde 1 That we are by nature forgetfull of Christ and his merits and our owne duties 2 That we should know Christ 3 Loue him 4. Beleeue in him Hetherto the first part of this sacrament now followeth the other concerning the wine Where we must consider againe the element actions The element is wine the actions as before Marke first that God vseth two signes in this sacrament because he would the more strengthen our faith and seeke all in Christ So as that no man may keepe either from any communicant and euery communicant is to desire both This cup that is this wine Wine was theyr most generous drinke It is likely that it was mingled with water in those hote countries We must vse wine not mingle it with water it is not our vsuall drinke as it was theirs The thing signified is Christes blood Is that is signifieth There seemeth not to be the same manner in Paule and Matthew for the words following Paule saith this cup is the new Testament in my blood that is this wine is my blood which confirmeth and ratifieth the new testament and that it belongeth vnto you Matthew hath This is my blood of the newe Testament to the same sence So that the thing signified is the blood of Christ and by vvine 1 To teach that wee must haue some sweet feeling of Christ 2 And that it is he who cheareth our harts Now this his blood is shed and poured out for vs whereby is signified his death and merits for vs. Note by the way the leprosie of sin which could not be cured but by the blood of God Testament in effect heere is the same with couenant saue that testament or will implieth death And is nothing but Gods agreement with mankind for their saluation This to continue and be effectuall is but one And is the pleasure of God to saue men for Christes sake and according to diuers coÌ„siderations is old till Christ for the Iewes in ceremonies and to vanish New not but that it was heeretofore but was by Christ so cleerely published as it seemed new 2 Shall not decay 3 Renueth vs more and more The benefits of this Ieremy setteth out 31 chap and are the same we haue heard of before in Christ All which this wine is giuen as a seale to coÌ„firme that they belong to the due receiuer This must wee drinke as eate the former by commaundement in remembrance Matthew hath drinke yee all as if our Lord would preuent the corruption in the Church of Rome Obiect Luke maketh mention of two cups 22 17 20. How will both stand Aun The former was of the Passeouer the latter vvas onely of the Lords supper Thus much of the parts the vse followeth in the 26. which is easily vnderstood by that which went before Hetherto hath beene the doctrine of the institution now followeth that which is for the meete partaking thereof from the beginning of verse 27. to the end of the chapter In which is declared the necessitie of meete partaking the manner how The necessitie is verse 27 and is from the danger of vnmeete or vnwoorthy receiuing for none can receiue but worthily or vnworthily The danger is that the vnworthy receiuer shall be guiltie of the body and blood of the Lord. Where first wee must know what it is vnworthily to receiue then what it is to be guilty of the body and blood of the Lord. Worthy or vnworthy is with comparison or respect that betweene Quantities Qualities Worth in quantitie is equalitie as a peny for a penyworth worth in quality is likenesse or comming neere This vnworthily is meant of quantity but quality Vnworthily is not contrary or beside the excellencie of the mysterie or not in euery point not according to the dutie of the receiuer For then none should receiue worthily as not beeing able to doe as they ought But vnworthily is vnmeetly or vnlikely so Math. 3. And the Ruler of the Synagogue thought himselfe not worthy that is not meete c. This vnwoorthily must be iudged according to Christes institution of this sacrament so as that if wee vse it otherwise then he appointed we should vse it it is vnworthily To be guiltie of the body and blood of Christ is to sinne against the body and blood of Christ that is against Christ himselfe and to be subiect to the punishments therefore so Math 5 21 22. Iames 2 10. The fault is most grieuous beeing against God offering vs the blood of his couenaunt Heb. 10 28 29. The wishing whereof to themselues what hath it brought but notorious and extreame misery But some may say how may this be seeing Christ his bodie is not there really Aun It is sufficient that his ordinances are abused

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