Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	blood_n	body_n	flesh_n	14,336	5	7.2820	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12509	Christs Last Supper or the doctrine of the Sacrament of Christs Supper, set forth in fiue sermons Wherein is taught the great necessitie of a godly preparation, before men come to the Sacrament. Wherein it doth consist: with the condemnation threatned against the vnvvorthy receiuer of the same. By Samuel Smith, minister of Gods word at Prittlewell, in Essex.; Christs Last Supper.	Smith, Samuel, 1588-1665.	1620 (1620)	STC 22837; ESTC S106152	104,748	388

to eating and drinking And hence it is that vnder the Law before Christ came in the flesh it is sayde that the Fathers did Eate the same spirituall meate and drink the same spirituall drinke the Corinthians did 1. Co. 10.1.2 and other Christians that liued vnder the Gospell And how could this be but onely by faith resting vpon the promises of Christs comming that it was hee alone thaâ— should take away the sinnes oâ— the Worlde Luk. 23.40 And thus did the beleeuing theef vpon the crosse â—hough he did neuer receiue this â—acrament eate the body and â—rinke the bloud of Christ to eâ—â—rnall life Obiect If to beleeue is to eate Christ ã€ˆâ—Šã€‰ what ende then serues the â—se of the Sacraments in the Church Answ They still retaine their vse â—â—d are most holy and excellent â—rdinances of God to be vsed of ã€ˆâ—Šã€‰ for our benefit and comfort â—â—d serue as for the begetting of â—ith and other the graces of â—od in vs so for the confirâ—ation and strengthening of the â—me Now who hath that grace of â—od so firme and perfect in him â—ut stands in neede of helpe daiâ— and of the further confirmaâ—on of the same Loe this is one ã€ˆâ—Šã€‰ the most excellentest ordinance of God that he hath sanctified to the same end which in all holy obedience wee are bound to vse as a thing most necessary while we liue heere So then the poynt of Instruction is That Doct. 4 The faithfull onely feeede on Christ in this Sacrament The faithfull onely feede on Christ in this Sacrament As a man comming to a feast being hungry is assured there to be refreshed and strengthened so the true beleeuer that hungers and thirsts after righteousnesse is surâ— heere to be satisfied And indeedâ— inasmuch as the fruite and benefit thereof doth appertaine vnto a spirituall and eternall life wicked men cannot thus partake oâ— Christ in this Sacrament Theâ— wante a hand to lay holde oâ— Christ a mouth to receiue Chrisâ— a stomack to disgest Christ aâ—â— can only taâ—â— of the outward elâ—ments of Bread and Wine to the preseruation of a temporall life but can in no wise so partake of them as they may serue for the strengthening of their soules vnâ—o eternall life For heerein indeed is that true which the holy Ghost speakes of the word preaâ—hed That it profited not Heb. 4.2 because â—t was not mixed with faith in them â—hat heard it So euen so may it be â—ayd of this Sacrament that it â—rofiteth not because it is not â—ixed with faith in them that â—eceiue it But this point was sufâ—ciently declared in that part of â—he communicants examination â—hich shewed the great necessity â—f faith to the due receiuing of his Sacrament The vses follow Vse 1 Seeing then that the faithfull â—nely feed on Christ in this Saâ—rament wee may hence learne that all men doe not receiue alike Some catch onely the Shaddowe some lay holde vpon the Substance Some feede on Christ others feede onely on the elements of Bread and Wine Some are strengthened in the inward Man and Christ doth dwell in their hearts by faith Others againe haue but the body only refreshed and their souls in the meane time hunger-starâ—ued and ready to perish Vnto some this Sacrament is a sauouâ— of Life vnto Life vnto others the wofull sauour of Death vnto Death and eating the same vnworthily eate and drinke Iudgement vnto themselues And thiâ— is the condition of all such aâ— want faith Vse 2 Secondly seeing the faithful reape such benefite by the reuerent vse of this sacrament to feed on Christ and to bee nourished vnto eternall life Whereas wicked men that want faith reap no fruit or benefite by it But on the contrary this Sacrament is as poyson vnto them and prooues the very bane of their Soules so as they eat and drink their owne damnation This shewes what ought to be the care of euery godly Pastor â—nd faithfull Minister euen to â—arre from so sacred an Ordiâ—ance all such as shewe themselues vnfaithfull and impeniâ—ent and in whose liues there apâ—eares not the worke of Sanctiâ—ication all are not indifferentâ— alike to be admitted for that â—ere to make the Church of Christ ã€ˆâ—Šã€‰ Stye of Swine No Holy things â—â—e not to be giuen to Dogs Mat. 7. A naked sword in the hand of a child or mad-man that cannot vse it Let discipline haue her place and wicked men as rotten members cut off that so they may bee brought to the sight of their sinnes and repentance for the same that the rest may feare and so be preserued in sound doctrine and holinesse of life and conuersation Note Oh if Ministers would but consider of this that in giuing of these Seales to any they do thuâ— much as if they should say vnto euery one whom they do admit I as the Minister of Christ and in hiâ— stead do by these Seales assure thee that thou art the childe of God â—â—member of Christ who is wholly thine for thy eternall Saluation which to do to a lymb of Sathaâ— how horrible a sinne were it And for this cause it is well proâ—ided in our Church in this and that the Minister must not onely examine such as hee admitteth vnto the Lords Table â—ut also refuse such as he findeth â—o bee ignorant and can giue no â—estimony of their faith be out of charitie or any other wayes â—e notoriously wicked and shew â—o token of repentance These â—nd such like euen by the order â—f our Church ought to bee deâ—arred not suffered to partake â—f the Lords Supper So that what Minister can admit such but â—ust incur Gods heauy displeaâ—ure abuse his Sacred ordinance â—reeue Gods faithfull people â—ncourage others in sin make â—imself guiltie of other mens iniâ—uities then the which what can â—e more fearefull Furthermore Ministers must know that this Sacrament is the Lords broade seale of eternall life The keepers whereof are the Ministers of God Now therfore as the Lord-keeper of the Kings broad seale is guiltie of of great offence if not of treason it selfe that should giue it without authoritie from his Maiestie How much more haynous is that Ministers sinne who shall giue the seale of Gods kingdome to such as he is not able to iustifie it before God that is fit for the same This I speake not as though I meant that any man can iudge of the heart for that is proper to the Lord. Onely this I say that God who hath made his Ministers keepers of his seale hath plainely shewed to whome they must deliuer it and hath put as it were a rule and measure into their hands to measure euery one by that so they may know whom to allow whome to disallow Vse 3 Thirdly and lastly seeing that onely the faithfull feede on Christ vnto eternall life and that to beâ—eeue in Christ is to eate Christ This may minister matter of singuler comfort and consolation vnto the Godly in time

seruing but to preserue a temporall life and that but for a time the other tending to the preseruation of a spirituall life and that for euer And heerein indeed do these signes make wonderfully for Gods glory in that hee shoulde make choyce of such weake meanes that so his glory might appeare If we had bin to receiueâ— any other signes or things of aâ— higher nature we should haue been ready to haue pored so vpon the shadow as that we should haue lost the substance and ouâ— senses woulde haue beene more wrought vpon then our heartes which the Lord in his wisedome hath preuented in giuing vs these signes of Bread and Wine Of this Bread Of this Cup. Doct. 8 Last of all obserue heere that if Christ took gaue Bread and Wine retain still their natures and deliuered Bread and Wine then they must needes retaine their former natures and their former proper substance and still remaine the same elementes euen after the words of consecration Against the doctrine of the Church of Rome which holde that after the words of consecration there remaineth no Bread at all but that it is transubstantiated into the very body bloud of Christ a meer fable and fantasie against all diuinity philosophy reason sense and experience Reasons against transubstantiation First it doth ouerthrow the very nature of a Sacrament which consisteth of two partes an outward signe an invisible grace Now then if after the wordes of consecration the Bread Wine were transubstantiated into the very body and bloud of Christ then the signe must needes bee taken away and the element ouerthrowne Secondly the Lord leads vs to the spirituall vse of this Sacrament by sense thus that as the substance of the bread and wine receiued strengtheneth and comforteth the body euen so Christ receiued by faith Ioh. 6.33 doeth nourish and strengthen the soule Now then to take away the naturall vse of this sacrament wherin can our faith be coÌ„firmed strengthened which euer relies vpon this in the vse of this Sacrament that as the bread and wine serueth to nourish and feede our bodies so doth Christ Iesus and the merits of his death passion feede our soules so that while they take away the substance of bread and wine in this Sacrament the very nature and spirituall vse of the Sacrament is taken away with it Thirdly wee now that liue â—nder the Gospell receiue the same in substance which our â—ore-fathers did vnder the Lawe But the Manna they eate off and â—he Spirituall Rock they dranke â—f 1. Cor. 10.1 was not Christs body and â—loud corporally because hee â—as not then come in the flesh â—either had he taken our nature â—pon him Therefore it was by â—ith that they fed on Christ vnâ—er the law Neither is there any other feeding on Christ vnder the Gospell Fourthly if the bread wine should so miraculously be turned into the very body and bloud oâ— Christ how could it bee that iâ— should not appeare vnto the outward senses for our senses still apprehend the same to bee Bread and Wine The eye seeth it the taste deserneth it to bee Bread and not flesh to bee Winâ— and not bloud And thereforâ— that doctrine of transubstantiation is most false and absurd I might hereunto adde diueâ— reasons of this nature As namely if that should be granted theâ— mayntaine what absurditieâ— would follow it As Hypocriteâ— shoulde then eate the flesh oâ— Christ and so be saued inasmucâ— as Christ hath said Hee that eateth my flesh and drinketh my bloud Ioh. 6.15.54 hath eternall life Besides what canibals would they make of christians to feede vpon mans flesh which nature it selfe doth abhorre And to make a naturall body â—n diuers places at one time which cannot be Vse And last of all as this doctrine serueth to confute our aduersaries the Papists that hold there â—s no bread at all in the Lord Supper So it maketh no lesse against such as conceiue there is nothing â—ut bread to bee expected there â—nd this is the condition of many thousands that come â—hereunto They are not able to â—o discerne of the Lords body â—oore Soules they want the eye â—f faith and this must be spiritually discerned Whereas the true beleeuer beholds the Lord truly although not corporally to offer vnto him Iesus Christ with al the precious merits of his death and obedience vnto his endelesse comfort though naturall men neither see nor feele it inasmuch as they being not able to discerne of the Lords body come vnto this Supper as to their appoynted and ordinary foode And thus much for the Apostles precept or commandement Let a man therefore exam c. Let vs pray The Fourth Sermon 1. Cor. 11.29 For hee that eateth and drinketh â—nworthily eateth and drinketh his â—wne damnation because he discerâ—eth not the Lords body IN the former verse wee haue heard the Apostles precept that euery one ought â— Examine himselfe before hee â—ome to the Lords Table and partake of these holy Mysteries Wee haue heard the necessitie of that duty The subiect of it a mans selfe And the duty it selfe examination And wherein the same doth consist Wee are now to speake of the second generall part of the text and that is the reason the holy Ghost doth heere lay downe to inforce the dutie and the Reason is taken from the great hurt and daunger which for want of this Examination is like to ensue layd downe in these words For hee that eateth and drinketh vnworthily eateth and drinketh his owne Damnation That is by eateing and drinking these holy mysteries vnworthily that is vnprepared and vnreuerently they doe thereby prouoke the Lord to plague and â—unish them with some iudgeâ—ent or other in this life to â—â—ring them to the sight of their â—innes and to repentance for the â—ame if not then with condemâ—ation in the life to come â—nd in handling of â—is reason we will â—bserue this order ã€ˆâ—Šã€‰ speake 1. Of the persons 2. Of the punishment 3. Of the cause of their punishment Of vnworthy receiuers Two sorts of vnworthy receiuers there â—e two sorts one pertaining to â—ods couenant the other not â—e one the godly who thorow â—egligence and carelesnesse may â—â—me to to this Sacrament vnâ—ted and vnprepared without â—at reuerence and due respect â—ey ought to shewe vnto such â—cellent mysteries The other â—icked and profane that want â—ith and so come in their sins ignorance blindenesse malice c. vnto whome this ordinance of God is a sauour of death vnto death And Two sorts of punishment And as the persons do differ so doe their punishments the godly if they come vnprepared vnto this ordinance withouâ— that godly examination and preparation they ought to makâ— thereunto the Lord wil not passâ— by that sinne of theirs but he will bee sure to chastise them so the same they eate and drinke iudgement vnto themselues buâ— what iudgement ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ â—fflictioniâ—

commendable Esa 1.14.15 yet haueâ—ng their faylings in some pertiâ—ulars the Lord did abhor both â—hem and their seruices hence â—s it that Dauid giuing direction â—nto Salomon his son touching Gods worship Doth prescribe â—s the matter so the circumstances â—hat belong vnto it how and â—fter what manner hee shoulde â—erue the Lord. And thou Salomon â—y sonne 1. Cro. 28.9 knowe thou the God of thy â—ather and serue him with a perfect â—eart and with a willing minde c And the same doth Salomon againe in his time giue touching Gods worship Eccle. 5.1 When thou goest into the house of God take heede to thy feete How is this thing vrged in all the Epistles of the Apostles that men should regard circumstance in the Act of Gods worship and the manner how they performe it as the matter as The Lord loueth a chearefull giuer Iam. 2.12 So runne ye that ye may obtaine and So speake ye 1. Cor. 9.26 and so doe ye as they that shall bee iudged by the perfect law of libertie These present texts of Scripture and the like whereof the Scriptures are full they all serue to confirme vnto vs the vndoubted truth of this doctrine that circumstances are to bee regarded in Gods seruice and men must regarde the manner as the matter in the true performance of the same Reason 1 And great reason for the Lord that hath commaunded the one hath commanded the other and we haue a commaundement for circumstance as well as for substance and God lookes that his worke should be well performed as performed Reason 2 Secondly Circumstances of actions may ouerthrowe an action Giue me children saith Rachell or else I die A speech proceeding from a Spirit very impatient of delay That notwithstanding the desire it selfe was not vnlawfull yet her manner spoyled the matter and so in the â—andling of the word of God when men shall leaue the founâ—aine the pure word of life and â—tuffe their Sermons with philoâ—ophy and the vaine fantacies of mans braine and so in prayer when men will seeme to Drawe neere vnto God with their lipps when their hearts are far from him And to giue Almes pharisayical-like to bee seene of men circumstances make or marre all Reason 3 Thirdly and lastely God is a Spirit and hee that will worship him must worship him in Spirit and truth It is not shewes and shaddowes that will serue his turne make we neuer so glorious a shewe if wee giue not the Lord our hearts all is nothing worth So then whether wee consider that God hath commaunded the manner as the matter that circumstance of an action may ouerthrow an action or that God beeing a Spirit must be worshipped spiritually we conclud the circumstancs in Gods seruice must bee regarded of vs that so holy duties may bee performed holily Vse 1 And surely this serues in the first place to reproue such as stand vpon the worke-done Forreprofe not regarding any circumstance or the manner of doing it How many haue we in euery congregation who thinke they can say inough for themselues that they they haue beene at the Church vpon the Sabboth if they haue offered their there presence once or twise vpon that day God â—s much beholden vnto them â—hey haue done inough yea asmuch as any or as the Lord doth require And so if once or twice â—t the most in the whole yeare â—hey partake of this Sacrament what would we more although poore Soules in the meane â—ime they haue but offered the Sacrifice of Fooles and the Lord one day will say vnto such Who hath required these things at your hands yet heerein they thinke they highly honour God neuer regarding how or after what manner they come therevnto Vse 2 Seccondly this may serue for our instruction to teach vs to learne what circumstances are required in euery duty For instruction and how and after what manner wee should performe the same both in publick and priuate the hearing of the word receiuing of this Sacrament Prayer Singing oâ— Psalmes c that so performing them aright both for matter and manner or at the least so indeuoring wee may bring some glory vnto God and peace and comfort vnto our owne Soules thâ— which we shal neuer doe so long â—s wee rest contented with the outward matter of Gods seruice â—nd looke not after the right â—anner of our performing of â—he same but of this before And thus much for the Quaâ—â—fication of the person that â—ust communicate Wee come â—ow to the third and last cirâ—â—mstance what hee must Eate â—â—d Drinke Of this Bread of this â—up And so let him eate of this Bread â—d drinke of this Cup. the handling of â—is point we are to serue two things 1. What it is to Eate and Drinke 3. Circumstance What he must eate and Drink 2. What we Eate and Drinke For the first A two-fold eating wee must know â—t there is a two-fold Eating â—nally and Spiritually The first is an outward partaking of the outward signe of Bread Wine carnally 1 Carnally which indeede a wicked man may doe which doth reape no benefâ—â— nor comfort thereby as Iudaâ— did and as all wicked and impenitent persons that liue in theiâ— sinnes and want Faith the hanâ— of the Soule whereby the truâ— beleeuer doth lay hold vpoâ— Christ doe at this day The second is spirituall anâ— mysticall 2 Spiritually and that is by faith iâ—wardly to feede vppon the bodâ— and bloud of Christ And ã€ˆâ—Šã€‰ much importeth those words ã€ˆâ—Šã€‰ our Sauiour I am the bread of liâ— hee that commeth to mee shall neâ— hunger Ioh. 6.36 And hee that beleeue on me shall neuer thirst And thâ— to feede on Christ What it is to feede on Christ is to beleeâ— in Christ And it is an action the Soule when as wee doe by faith apply Iesus Christ his death and passion vnto our own soules in particular beleeuing that hee dyed for our sinnes Rom. 4. vlt. and rose againe for our iustification According to that of Iohn As many as receiued him to them he gaue prerogatiue to â—e the Sonnes of God euen to them that beleeue on his name So then â—o feed on Christ is to beleeue in Christ And indeede To feed on Christ and to beleeue in Christ all one Christ attribueth the same fruite and effect to â—hem that beleeue in him that â—e doth to them that eate his boâ—y and drinke his bloud to teach â—s that by eating and drinking â—e meaneth nothing but beleeâ—ng And to this end to conâ—me vs heerein compare these â—criptures together He that eaâ—th my flesh and drinketh my bloud Ioh. 6.54 hath eternall life verse 40. And This is the will of my Father that euery one that beleeueth in the Sonne should haue eternall life and I will rayse him vp at the last day Whereby it appeares how Christ doeth attribute that to beleeuing hee doeth

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