Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	believe_v	jesus_n	love_v	2,543	5	6.2190	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16604	A preparation to the receiving of the Sacrament, of Christs Body and Bloud Directing weake Christians how they may worthily receiue the same. By W. Bradshavv. With a profitable treatise of the same argument, written by another.; Direction for the weaker sort of Christians	Bradshaw, William, 1571-1618.; Hildersam, Arthur, 1563-1632. aut	1617 (1617)	STC 3511; ESTC S116327	84,852	387

are euidently reuealed in the word of God So that those who are conuersant in the same if they doe not wilfully shut their eyes against the light cannot but see them plainely set downe therein and vpon these grounds and principles doe all other Truths in the word of God in some sort depend tending either to the confirmation or illustration of them So that if in the triall of our selues we caÌ„ find assuredly that we beleeue all euery of these points doe our vttermost indeuour to beleeue them more and more then verily our Faith is sound in regard of the maine matter and substance therof though in diuers other particulars through our ignorance and corruption it may be weake and vnsound CHAP. V. Of the triall of our repentance THE second maine grace that is in all those that are in grace fauour with God is Repentance the trial wherof is also a triall of our faith That person whose heart is destitute hereof is as yet odious in Gods sight therefore a most vnworthy partaker of this Sacrament Repentance is an vnfained hatred of all sin arising especially from faith As they that want faith want a mouth to eat the Body and bloud of Christ So they which want repentance want an appetite and a stomacke thereunto For how can they hunger thirst after the Lambe of God which taketh away the sinnes of the world who haue not this grace to repent them of their sins And how can they thankfully and worthily eat the body and drinke the bloud of that Lambe which was sacrificed for their sinne that haue no desire nor appetite thereunto The meanes then to try whether this Repentance be in vs or no is To make inquisition after the speciall signes effects thereof As Psa 51 3 4 Dan. 9.7 8 1 Cor. 11 31 Mat. 11.38 1 VVhether wee doe feele and perceiue that we are grieuous sinners and accuse condemne our selues from our harts for our sins and acknowledge the iust merit and desert of our sinne Ro. 3.20 4 15 7 7 Ps 119 18 143 176 2 Whether wee did come to the sense and feeling of our sin by the Law of God and whether wee loue the same Law the more by how much the more it discouereth our sinnes And whether also wee loue those meanes best that are most powerfull and effectuall to bring vs vn-the knowledge sense feeling of our sinnes 3 VVhether the more that we heare Gal. 5.24 1 Iohn 3 9 Rom. 6.2 3 4 5 beleeue the Gospell and in it the loue and mercy of Iesus Christ towards sinners the more wee hate and forsake our sinne 4. VVhether wee hate a sinne as much or more in our selues then in another and whether wee loue another because of conscience he forbeareth to sinne 5 VVhether wee hate striue against that sin that our nature is most disposed vnto which loueth and haunteth vs most 6 VVhether the more that wee haue formerly sinned against God Luk. 7 47 and by our sins dishonoured God the more now wee desire and indeuour to please God 7 VVhether wee doe striue against not onely great sinnes Gal. 5.9 1 The. 5.22 such as are punished at Assises and Sessions but also small sinnes such as are not punished nor neuer called in question in the Courts and Consistories of men 8 VVhether we hate and abhor in our selues not onely those sins that are hatefull and detestable in the eyes of men but euen those also Gen. 36.9 which men will account a grace and honour vnto vs to commit And for which they will recompence and reward vs when it shall be reuealed to vs out of Gods word that they are sinnes 9 Whether wee hate sin principally because God hates it and forbids it And not onely and especially in respect of the curse punishment or of the lawes of men 10 VVhether we doe not repent that wee did no sooner repent And whether wee would for any worldly good be in that estate Phil. 3.7 8 that we were in before our Repentance 11 VVhether we can instance in any speciall or particular sins which formerly wee loued and delighted in which now we hate striue against 12 Whether wee doe so much the more study and imbrace the contrary vertues vnto such sins as we now repent of by how much the more we haue beene formerly giuen vnto them 13 VVhether we are not afraide that something that wee loue and affect should by the word of God be discouered to be a sinne And whether we doe not desire and pray that God wold discouer vnto vs al our sins to the end that wee may striue against them and forsake them 14 VVhether we doe reioyce and vnfainedly thanke God when any thing that we take pleasure and delight in is discouered to be a sinne 15 VVhether wee esteeme it a singular blessing of God that wee haue beene and are crossed of God in those sins which our nature thirsteth after And that we haue not had that opportunity meanes of committing them which our corruption hath desired 16 VVhether wee doe not hate but rather loue him that dutifully louingly and brotherly doth admonish vs of a manifest sin especially if it be a Minister of God CHAP. VI. Of new Obedience and the triall thereof ONe maine and special effect and fruit of true Repentance and consequently of Faith without which our persons cannot be acceptable vnto God is new Obedience 1 Pet. 4 2 1.21 Rom. 6 15 Acts 13 1 Dan. 3.18 New obedience is a constant purpose to forsake all sin and an endeauour to obey God in all things for Christs sake Euery Article of our Faith is an vnresistable argument to proue that wee owe this duty vnto God And if we beleeue them truely they will moue vs yea force vs vnto the same in some measure or other The means to try whether this grace bee in vs or no is to examine our consciences in these points following 1 Whether we desire and indeuour 1 The. 5.21 Act. 17.11 Ps 119.15 to know the will pleasure and commandement of God that wee might thereby frame our selues to please God and whether wee doe to this end vse the most likely approued meanes to come to the knowledge thereof and whether wee reioyce in the knowledge thereof after we haue attained vnto it 2 Whether wee are content Gal. 5 24 1 Cor. 1 18 19 20 Mat 26 39 NuÌ„ 22 19 to subiect our owne wills reason and affections vnto Gods reuealed will and doe not exalt our owne wisdome and will aboue his 1 Pet. 4 12 16 Matth. 19 28 29 1 Pet. 4 17 18 19 Phil. 1 29 Ps 119.71 1 Cor. 1 4 Rom. 5 3 1 Pet. 4 13 3 Whether we labour to perswade our selues that wee shall lose nothing by yeelding obedience to Gods wil and that it shall be worse for vs for crossing his will in any

Those therfore who are the redeemed of Christ must be knit and vnited to Christ and one with him as the bread that nourisheth and the wine that refresheth the body is turned into our flesh and made one with it This Sacrament then which sealeth so great a mystery as this is cannot be profaned without great indignity to the mystery it selfe 5 In that Christ saith that that which they take and eat it is his Body and that which they drinke it is his bloud he teacheth vs. That this Sacrament doth not onely as in a Table picture represent what Christ hath suffered for sinners but which is a thousand times more it is by the dinance of Christ to the worthy Receiuer a blessed instrument by meanes whereof Christ Iesus and his merits are applied and made effectuall to their soules So that such is the vnion of the thing signified and the signe that in and throgh the eating of this bread and drinking this wine the soule of the worthy Receiuer doth spiritually and by faith eat the Body and drinke the bloud of Iesus Christ and alwaies findeth such strength comfort and life therein as the body findes ordinarily in the eating of bread and drinking of wine So that this bread and this wine are not onely naked signes of Christ Body and bloud as the garland and Iuybush are of wine which onely shew that there is wine there to bee bought but doe not exhibite it But the Body of Christ is in such a manner in this sacramentall bread and the bloud in this wine that in the eating of the one the worthy Receiuer eats the other in drinking the one drinkes the other Can there then a greater mystery be deuised by man in and about which hee ought to bee reuerently conuersant religiously and holily affected And is it not a brutish sinne to behaue our selues vnworthily in such an action Let vs not heere passe by but once againe enter into consideration of that execrable Religion of the Church of Rome which keepeth such a Cup filled with such wine without any colour in the world from the people They say that the bloud of Christ is in the body of Christ and therefore the people in receiuing the one receiue therein the other But this is an Antichristian foppery how can those be together that Christ hath so directly put asunder the one in a loafe the other in a Cup How can the bloud be in a body broken and pierced How can that bloud be in the body which is shed out of the body What bloud of Christ can comfort a Christian soule but that which was shed or what bloud is offered in this Sacrament but that which was shed and though it were in the body as it is receiued in this Sacrament yet it being Christs wil his bloud should not only be eaten but drunken what a sacriligious lewdnes is this where Christ especially and by name requires the drinking of his bloud that they should deny the people that and make them take vp with the eating of it onely And how doth it appeare that the bloud as it is eaten is any part of the Sacrament and if not what benefit comes to the Receiuer thereby in that regard iust nothing It is the drinking and not the eating of Christs bloud in this Sacrament that must refresh the soule of the Communicant without this drinking therof the soule can no more be refreshed with the bloud of Christ in this Sacrament then the bodily thirst can bee quenched by that water that is in bread And a man in eating the Body of Christ broken crucified pierced with a speare and sacrificed so as it is exhibited to a Christian in this Sacrament can no more be said in thereby to drinke the bloud of Christ then the Iewes that did eat the flesh of sheepe and oxen offered in sacrifice after that the bloud was separated and the parcels were rosted and broyled could bee said then and therein to drink the bloud of sheep oxen And they might as well proue that wine was in the bread before the consecration as that the bloud of Christ is in the body after the consecration CHAP. VIII Of the end and vse of this Sacrament in respect of the Communicant HItherto of the parts of this Sacrament The maine and most generall Ends and vses follow Which are two The 1. Respecting our selues especially 2. Others also That which respecteth our selues is That wee receiue this Sacrament to solemnize thereby a speciall memoriall of Christ and of our Redemption by him This doe saith our Sauiour in remembrance of me One End then why this Sacrament is to bee vsed and the vse to bee continued in the Church of Christ is That in and by the due receiuing thereof wee might the more feelingly and effectually remember what our Sauiour hath done and suffered for vs. When our speciall friends vpon their departure from vs doe bestow vpon vs any token of remembrance they do it not onely for that speciall good that comes to vs by the ordinary vse of the thing it selfe but also that thereby so often as wee looke vpon the same or vse it we should moreouer make this vse of it to call to minde thereby the many loues and fauours they haue shewed vnto vs. And this is written in our nature that when any occasion is but offered vnto vs of remembring a deare friend departed from vs to be more then ordinarily affected therewith Hence superstitious persons so heartily vpon any occasion of remembrance pray the Lord to haue mercy on their soules that are departed this life whom they loue and haue been bound vnto but when they behold any speciall memoriall and token of their loue then they are often for the time transported rauished with extraordinary affection which they will shew euen to the token of remembrance it self doing a kinde of honour vnto it Seeing therefore this Sacrament that is not only left vnto vs by the greatest friend that euer we had but left of purpose to bee a speciall remembrance and pledge of the greatest loue that euer was shewed to mortall creatures and which hath the very effects and fruits of loue written vpon it yea ingrauen in it yea in some sort contained in it Is it not incredible that any that loue beleeue in Iesus Christ should lightly regard vnworthily abuse this Sacrament But heere by the way wee may obserue how strangely forgetfull euen the faithfull are of the vnspeakeable loue of Christ that they should stand in need of such a Remembrance For vnto them is this Sacrament giuen as a helpe therevnto Is it possible that a man should be forgetfull of such a Master as hath with a great price redeemed him froÌ„ the Gallies Yea who for to redeeme him hath made himselfe a slaue yea who was content to purchase his seruants freedome with his owne death Is it possible such a seruant should need any speciall

for the preparing and making of vs fit and worthy to come to the Lords table A. No man can be worthy and fit to come vnto the Lords table that 1 doth not vnfainedly h Col. 3.13 Mat. 18.35 forgiue al that haue any way offended him i RO. 12.19 1 The. 5.15 and cast off all purpose and desire of reuenge 2. that is not willing in loue obedience to God and desire to win his neighbor vnto peace to k Ps 34.14 120 7 Mat. 5.23 24 seeke reconciliation with all such as hee hath been at variance with yea l Gen. 13.8 1 Pet. 5 5 though they be his inferiours and m Matth. 18.15 though the offence beganne on their part 3. that doth not n 1 Thes 3 12 loue al men euen o Mat. 5.44 his enemies and that p 1 Io. 3.18 Eph. 4.32 Rom. 12.9 not in word only but in deed and truth being ready by all meanes to do them good 4. that doth not beare an q Mat. 12.50 1 Ioh. 3.14 entire and brotherly affection to all the godly r Psa 16.3 abounding so much the more in loue to them as hee seeth the graces of God to abound in them Reasons of the necessi thereof Q. How may it appeare that this charity you speake of is so necessary as that without it none can receiue this Sacrament worthily A. First because it is Å¿ Matt. 5 23 24 1 Tim. 2 8 1 Pet. 3 7 1 Pet. 2.1.2 Iam. 1.20 oft said in the holy scriptures that no seruice wee doe to God caÌ„ be acceptable vnto him or profitable to our selues while we be out of charity with our neighbors Secondly aboue all the parts of Gods seruice charity is principally required in the receiuing of this sacrament because as t 1 Cor. 10 16 17 wee do herein make open profession of our vnion with Christ with his Church so one principall end for which it was instituted was to confirm increase our loue one towards another Yea what benefit soeuer is offered therein vnto vs u Eph. 3.6 4 16 wee can no other way be capable of then as we are vnited and knit together as liuely feeling meÌ„bers to the whole body of Gods Church Which also was the cause why our Sauiour in the institution of this sacrament and administring it to his Disciples x Iohn 13 14.34 35 laboured with theÌ„ in nothing so much as to confirme them in loue and charity one with another Thirdly it is not possible that any man should y 1 co 13.2 haue true faith that wanteth charity or z Mat. 6 12 14 15 18 35 bee assured that God hath pardoned his sins that is not able to forgiue them that haue offended him The vse of the former doctrine Q. What vse is to be made of this doctrine concerning the necessity of charity in all them that desire this Sacrament to their comfort A. To perswade euery Christian as at all other times so especially then when he prepareth himself to com to the Lords table to striue against his vncharitablenesse and seriously to labour to bring his heart vnto this loue that hath been described Motiues to perswade to forgiue wrongs Q. But seeing we are al by nature void of hearty loue euen towards them that neuur wronged vs maruellously prone to suspect backbite and malice al men yea wee are vnnaturall vnkind and vnthankefull euen towards them to whom we are most neerely bound tell me by what meanes wee may be perswaded to forgiue and beare this hearty loue to them that are our enemies A. It shall be profitable for vs to consider of these things following First that that which we haue to forgiue the greatest enemy we can possibly haue is z Matt. 18 24 28 nothing in comparison to that which wee desire and hope the Lord will forgiue vs. And that the Lord a Mat. 6.15 18 15 will neuer remit to vs that were his enemies the ten thousand talents wee owe to him if wee bee not able to remit to our brother the hundred pence that hee oweth vs and that if wee did rightly beleeue consider how merciful kind the Lord hath bin vnto vs how much he hath forgiuen vs b Mat. 18.33 1 Ioh. 4.11 wee could not chuse but readily cheerfully forgiue and loue our greatest enemies because he will haue vs to doe so Secondly that the man whom we so hate c Ge. 50.17 Mat. 18.33 24 49 is our fellow seruant professor of the same Religion with vs yea our brother d Ge. 13.8 Act. 7.26 Mal. 2.10 1 Pet. 3.7 that hath the Lord to his father the true Church for his mother as well as we and is fellow heire with vs of the grace of life And admit he be yet vncalled and a most wicked man yet he is one whom wee see the Lord our God e Mat. 5.45 Rom. 2.4 vouchsafeth many fauours vnto whose conuersion he seeketh by all meanes f Ioh. 3.16 1 Ioh. 2.2 yea whom he hath so deerly tenderly loued that he spared not his owne Son but sent him to indure infinite torments in soule body euen for him that there is no grace in vs nor loue vnto God g 1 Ioh. 5.1 if we cannot loue them that we see are so deare vnto him Thirdly that our enemy h Esa 10 5 45 7 Lam. 3.37 Iob 1 21 2 Sa. 16.10 is but the Lords instrument and the wrongs he hath done vs are not permitted only but sent from God and that though our enemy hath no iust cause giuen him to deale so with vs i Ps 39.9 119.75 yet the Lord hath and therfore when we can discerne the Lords iust hand in the wrongs are done vs and receiue that spirituall profit which Gods childreÌ„ haue alwaies receiued by his corrections k 2 Sam. 16 10 Iob 1.20.21 we shall haue no iust cause to rage against him whoÌ„ the Lord vseth as his instrument to humble and reform vs by Fourthly that l Eccl. 7 23.24 Gal 6 1 wee our selues haue either wroÌ„ged others as much as our enemy hath done vs or at least we haue bin prone to doe it and m 2 Chro. 28. 10 how can wee so much abhor another for that fault which wee our selues are so subiect vnto Lastly that the hurt we haue receiued froÌ„ our enemy or that we can doe to him by priuate reuenge is not comparable to that which we shall doe to our selues if wee continue in malice For besides that we do thereby make God our enemy and n Pro. 24.17 18 and 25 21 22 20 22 Num. 12.3 9 10 2 Sa. 16 12 cut our selues from all hope that he should take our part reuenge our quarrell wee do also depriue our selues of all benefit by the word Sacraments and praier as I

Selected quad for the lemma: love_n

Text snippets containing the quad