Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
master_n	father_n	king_n	servant_n	3,226	4	6.7708	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17127	A sermon preached before His Maiestie at Whitehall, March 22. 1617. being Passion-Sunday, touching prostration, and kneeling in the worship of God. To which is added a discourse concerning kneeling at the Communion. By Iohn, Bishop of Rochester.	Buckeridge, John, 1562?-1631.	1618 (1618)	STC 4005; ESTC S106770	134,604	258

dispose any kingdome or take away the life of any were hee King or Subiect as his life and practise declares The Priest hath his call venite ad nuptias Matt. 22.4 come to the marriage but it is venite directiuum non coactiuum a call of direction not of externall coaction as the Kings is Saint Paul sayes These things command and teach 1. Tim. 4.11 command them that know teach the ignorant Imperamus nos In Oratione ad praesidem natuÌ„ said S. Nazianzene wee in the Pulpit command also on Gods behalfe Luc. 14.23 And the Priest hath his compulsorie also Compelle intrare Compel them to come in but it is verbi potentiÃ¢ censuris by the power of the word the sword of the spirit not Caesars word and by the censures of the Church wherewith shee is armed to reuenge all disobedience which are sanatiuae 2. Cor. 10.6 and not eradicatiuae healing 1. Cor. 5.5 that the spirit may be saued in the day of the Lord not eradicatiue to take away life as the censure of the Ciuill power doth So then as the Church calls by the word and censures thereof so the King calls first verbo by his word or lawe Ciuill secondly exemplo by his practise and example His word is not Ite Goe yee and serue the Lord but venite come and goe with mee to serue God Iosua 24.15 I and my house will be first Hee is first in place before all men that he may be first among men in the seruice of God and the greater his power and graces are the greater is his obligation to adore God that placed him aboue men and neere to himselfe And thirdly Gladio He must call by his own ciuil sword by temporal punishments not spiritual to which all Recusants of all sorts must be subiect He must coÌ„pel all men to enter into Gods house Now there is a threefold venite the first Singulare particular or singular in euery particular man for man is a little World or Citie or Kingdome in himselfe The spirit is to rule and all the powers of soule and bodie must obey Memorie must record all Gods blessings and our owne dueties Reason must apprehend and beleeue them Will must chuse and loue them and affection must desire them The senses must bee shut vp that they wander not but ascend and beholde The eyes must see Gods beauties not gad after vanities and send teares as Embassadors The eares must attend trueth not leasings The tongue must sound forth the Sacrifice of prayer and praise The hands must be lifted vp as an euening Sacrifice to intreat pardon and bestow almes And the knees must bee bowed that God who resisteth the proud may behold the humble afarre off Iam. 4.5 1. Pet. 5.5 and the whole man must be offered vp as a liuing sacrifice to God vt totus hic sit totus in Coelo offeratur that the whole man being in the Temple may at the same instant be presented to God in Heauen The second is Priuatum the priuate call of the master of the family which is another little kingdome and hath all the societies of man and wife father and sonne master and seruant in it as the Kingdome is the great familie consisting of many families and the power of the King is no other but Patria potestas that fatherly power that was placed by God immediatly in Adam ouer all the families that issued from him In which as Dauid said Psal 101.7 No deceiptfull person shall dwell in my house so euery Master must say No Recusant in Gods worship shall rest within my doores If he will not go to Gods house adore his Maker and receiue his blessed body and blood Non habitabit in domo mea Hee shall not hide his head in my house if he be ashamed to shew his face in Gods houses Our most religious Dauid that sits vpon the throne of this Kingdome and suffers none to serue him a King on earth vnlesse hee will also with him serue the King of heauen may be a singular light a patterne to all Masters in this kinde And surely hee can neuer bee a true seruant to a man in earth that is not a deuout and religious seruant to God in heauen If he be false to God he wil neuer be true to him that is but the Image represents the person of God on earth The third is Publicum the publike call when he calls all who hath authority to call all that is the Kings call to which euery one that is a part or member of the great familie and receiues protection and direction from him must be obedient and not onely one family or one Kingdome but as many families or kingdomes as are subiect to his dominion All his Kingdomes must be obedient to his venite and ioyne together not onely in vnitate in the vnitie and substance of Religion and worship of God but also in vniformitate in vniformitie of outward order and ceremony of Gods seruice if possibly it may be especially in all the parts of my Text of Adoration and Prostration and kneeling which are not ceremonies Rom. 13.4 but parts of Diuine worship and for disobedience must be subiect to his coercion who beares not the sword in vaine The Kings word is not venite adme come to mee Matth. 11.28 I will refresh you his office is not Reficere but Ducere not to refresh vs but to leade vs to refreshing that is proper to God and Christ who is both Shepheard and foode Pastor and pasture of our soules Neither is the Kings word venite per me Ioan. 14.6 Come by mee I am the way and the trueth that is true onely of Christ For no man commeth to the Father but by mee and the King is not via but Dux in via Not the way but the guide of the way But the Kings word is Venite mecum Come with me I am both a sheepe of the flocke Psal 78.71 and a Shepheard as Dauid was Let vs goe together as one man to worship God And therefore when God calls vs to come to him he is our end And Christ calls vs to come by him he is the way And the King calls vs to goe with him he is our Chieftaine And the Prophets and Priests teach vs to goe in the way they are our directors And the Saints of God are our companions and the Angels of God are our assistants in this way to goe to God Passibus mentis corporis with the steps of our soules and bodies Who wil refuse to goe by such a way as Christ is vnder such guides as Kings and Prophets are with such companions as Saints and Angels are vnto such an end as God is who is life and blessednes it selfe But strepitus est in anima Part. 2 3.4 ther 's such a confused cry in the soule that Dauids cry is not heard

Lord himselfe the bread and meate and drinke of our soules The people of Israel who were a stiffe-necked people when Moses tolde them the law of the Passeouer Exod. 12.27 Incuruatus adorauit bowed themselues and worshipped or adored and that was but Typus the Type and Lex the Law of the Passeouer and not the true Passeouer But this Sacrament containeth Christ the true Passeouer and shall wee not much more bow downe and kneele when wee receiue this trueth and substance If the King that is but a mortal man whose breath is in his nostrils giue vs a pardon or some great gift and office who is so proud but hee will stoope and bow downe his head and kneele nay kisse his feete And the greater the Kings grace is the greater will be the receiuers humiliation And shall we denie that to God which we euery day tender to man So then as Religion taught men naturall and ciuill dueties to Parents to Kings and to Priests and benefactors to kneele and to bow the head in reuerence when wee receiue naturall and ciuill gifts so let nature and ciuilitie as Riuers returne their streames to the Sea of Gods goodnesse whence they take their beginning and teach men the dueties of Religion and deuotion to bow the head and the bodie and the knees with all reuerence and humilitie to God who giueth not onely naturall but also supernaturall and diuine graces and glory it selfe nay that giueth himselfe and his Sonne and his holy spirit for vs and to vs in this Sacrament And let Fathers and Masters on earth learne euen of their children and seruants on Earth to do their duetie to their Father that is in Heauen Thou bowest and kneelest to thy Father thy Master thy Prince thy ghostly Father in earth who are but instruments and vnder-agents of thy being and conseruation in nature and grace and therein doest but thy duetie And wilt thou not much more kneele and bow to thy Master and King and Father and God in Heauen who is the first and supreame Author and cause of our naturall and supernaturall being in grace and glory If thou doe it to Gods Image much more doe it to God himselfe for Gratiam Psal 84.12 gloriam dabit Dominus grace and glorie are both the gifts of God and because they bee the greatest gifts they must bee receiued with greatest reuerence and humiliation and therefore with kneeling Ratio 4. Tremenda mysteria I Come to the fourth Reason and that is Mysteriorum dignitas the dignitie of the mysteries And that surely is great since they exhibite Christ vnto vs for as it appeareth in the former Reasons in this Sacrament God giueth his Son Christ and Christ giueth himselfe to be our food And therefore since wee receiue the bread of Heauen and the soode of Angels we may well thinke the Church to bee another heauen vnto vs where God feedeth vs with his Sonne and the Angels assist and minister in this feast And in that respect all humilitie of soule and bodie and consequently kneeling is most fit for this holy action of consecration and participation of this heauenly and Angelicall foode Moses beheld a burning bush in the wildernesse Exod. 3.5 and hee might not come neere it vntill hee had put off his shooes the reason is because Locus in quo stas terrasancta est the place wheron thou standest is holy ground and is not this sacred mystery as holy if not more holy then this burning bush since it hath vim Sanctificantem a sanctifying power in all them that receiue it with true contrition and faith When God appeared to Iacob at Bethel Gen. 28.16 17 Iacob said Surely God is in this place and I knew it not and hee was afraid and said Quam terribilis est hic locus How dreadfull is this place This is none other but Domus Dei Gen. 31.13 and Porta Coeli the house of God and the gate of heauen and God calleth himselfe the God of Bethel But this mystery goes further It is not Domus but Mensa Dei not the House onely but the Table of God not Porta but Cibus Celi not the gate onely but the foode of heauen yea Christ that is God and man is here offered and receiued and therefore as that was Locus terribilis a dreadfull place so this is Actio terribilis an action not of familiarity which breedes presumption and presumption begets contempt but of dread and reuerence and therefore to be vndertaken with all deuotion of soule and humiliation and kneeling of bodie And if holinesse doe become Domum Dei Psal 93.6 the house of God for euer much more doth holines become Deum Bethel the God of Bethel the God of that house If holinesse become the materiall house or Temple much more doth it become the spirituall house and table of the Lord in which wee offer our soules and bodies to be spirituall Temples to the Lord. And this holinesse must make a difference of the Lords body from other meates 1. Cor. 11.29 for some eate and drinke their owne damnation because they discerne not the Lords bodie And what is it to discerne the Lords bodie Doth hee discerne or make a difference of the Lords body that commeth to this Sacrament with no more respect or reuerence then hee commeth to his ordinarie supper Doth hee discerne the Lords bodie that adoreth and kneeleth to the Elements and giueth the worship to the creature which is due onely to the Creator Doth hee discerne the Lords body that commeth to this Sacrament PompaticÃ¨ gloriosÃ¨ pompously Cyprian de Coena Dom. and gloriously without all contrition and sorrow for guiltinesse of sinne without all praise and thanks for the great blessings hee is to receiue without any prayer that hee may worthily receiue those great mysteries Doth hee discerne the Lords bodie that commeth to these mysteries rashly and presumptuously as if he were coequall and hailefellow with Christ when as wee should indeed come cum timore tremore Chrysost with feare and trembling in respect of Gods greatnesse and our owne vnworthinesse to receiue these sacred mysteries So then these holy mysteries by their dignitie and greatnesse should strike an awe and reuerence in vs when we come to the Lords Table and procure adoration and kneeling not to them for they are but creatures consecrated to an holy vse but to the Creator that feedeth vs in such holy yet fearefull maner In which respect the ancient Fathers spake of these mysteries with great reuerence Hom. 24. in 1. Cor. 10.16 chiefly S. Chrysostom who expounding the words of S. Paul The cup of blessing which we blesse c. saith Quid dicis O beate Paule volens auditori pudorem suffundere reuerendorum mentionem faciens mysteriorum benedictionis Calicem vocas illum terribilem maximÃ¨ formidanduÌ„ calicem certÃ¨ inquit non est enim paruum quod dictuÌ„ est Nam

it is Idem sacrificatum the same thing sacrificed Christ crucified that is represented to God and communicated to vs. And surely euery one that doth desire to bee heard and therefore concludes his prayers with these words Per Iesum Christum Dominum nostrum through Iesus Christ our Lord doth represent and offer Christ crucified to God and entreates remission and grace through his death and passion And Christ our high Priest that sitteth at the right hand of God doth at that instant execute his office and make intercession for vs by representing his wounds or scarres to his Father In Baptisme in like maner when wee doe consecrate and dedicate our selues to Gods seruice wee doe as it were offer vp Christ crucified by way of representation as if we did explicate and vnfold the passion of Christ at that time desiring to bee accepted for his sake And that made S. In exposit incho Epist ad Rom. Tom. 4. Augustine to say Quodeo tempore quisque prose offert pro peccatis suis quum eiusdem passionis fide dedicatur at that time euery one offereth the sacrifice of Christs passion for his sinnes when he is dedicated in the faith of that passion and the maner he explicateth with Quodammodo offert he offers in a sort not properly but by way of representation and application And this is made good by the words of the Apostle Rom. 6.3 Know you not that as many of vs as are baptized into Christ Iesus are baptized into his death And againe v. 4. Consepulti per baptismum in mortem buried with him by baptisme into death And againe v. 5. Complantati similitudini mortis planted together in the likenesse of his death so our Baptisme is a representation of Christs death But this Sacrament of the body and blood of Christ as a more ample and perfect image doth more fully represent Christs death and by way of memoriall offer it to God as being instituted and commanded for a representation and commemoration thereof And this is generally receiued of antiquitie and so allowed by the Romish Sacrificers though they proceede further without ground or reason For why De Trinit lib. 4. cap. 14. S. Augustine said well Ipse cui offert qui offert quique offertur these bee proper to Christ to be the Godhead to whom he offereth to be the Priest that offreth the Sacrifice that is offered vp to God The true Sacrifice that is due onely to the true God is that Contra Faustum lib. 20. cap. 18. Quo eius altare solus Christus impleuit with which Christ onely filled his Altar As for Christians vnde iam Christiani peracti eiusdem sacrificij memoriam celebrant sacrosancta oblatione participatione corporis sanguinis Christi They celebrate the memorie of this sacrifice performed on the Crosse by the sacred oblation and participation of the bodie and blood of Christ So Christs sacrifice is the trueth and ours the representation of that trueth Aug. Epist 23. And in his 23. Epistle Nonne semel immolatus est Christus in seipso tamen in Sacramento nonsolÃ¹m per omnes Paschae solennitates sed omni die populis immolatur Hee was once offered in himselfe and yet in the Sacrament he is not only offered yeerely at the solemnitie of the Passeouer but also euery day And hee giues a reason Sienim Sacramenta quandam similitudinem earum rerum quarum Sacramenta sunt non haberent omnino Sacramenta non essent Ex hac autem similitudine plerunque etiam ipsarum rerum nomina accipiunt Sacraments haue a similitude of things whereof they are Sacraments els they were not sacrameÌ„ts And by this similitude they borrow the names of those things whereof they are Sacraments Hoc sacrificium exemplum est illius Chrisost ad Heb. 10. this sacrifice is an example or imitation of that sacrifice of Christ on the Crosse So Christ offered and wee offer sed hoc quod nos agimus recordatio est sacrificij but that which wee doe is a commemoration of a sacrifice Againe S. Augustine saith Aug. quest 61. inter 83. Dominus noster Iesus Christus ostenditur Rex noster ipse est etiam Sacerdos noster in aeternum secundum ordinem Melchisedec quiseipsum obtulit holocaustum pro peccatis nostris eius sacrificij similitudinem celebrandam in suae passionis memoriam commendauit Hee is our King for euer after the order of Melchisedech who offered himselfe a sacrifice for our sinnes and hee commended the similitude of this sacrifice in the remembrance of his passion These and many other sentences of the Fathers Lomb. lib. 4. Dist 12. G. made the Master of the sentences to rest in this that this Sacrament is a representation or memorie of that Sacrifice performed on the Altar of the Crosse and further went not the diuinitie of his time And Thomas that liued long after him knew no other doctrine And hee giueth onely two Reasons why it is called Immolatio Christi the sacrificing 3. qu. 83. art 1. or immolation of Christ First because it is Imago quaedam passionis Christi It is a certaine Image or representation of Christs passion as Images are called by the names of those things whereof they are images as S. Augustine saith And when wee looke on a painted wall or table we vse to say this is Cicero this is Salust and the like So the celebration of this Sacrament is a representatiue image of Christ passion which is the true immolation of him and therefore it is called the Immolation of Christ and there hee produceth Chrysostomes words cited before The second Reason is Quia participes efficimur fructus Dominicae passionis Because by this Sacrament we are made partakers of the fruit and benefit of Christs passion therefore it is called the sacrifice of Christ so Thomas goeth no further then representation and participation I descend no further for by this it is plaine who are Veteratores and Nouatores the corrupters of antiquity that remoued the ancient bounds and the Authors of Noueltie that not onely speake old Diuinitie nouÃ¨ in new words and formes but also bring in noua new and strange doctrines and Articles neuer heard of That this Sacrament is the onely proper externall dayly sacrifice of the Church without which the other two relatiues cannot stand viz. that there is no Religion without Priesthood nor Priesthood without sacrifice here it is manifest where the house began to runne to decay and where the enemie sowed Tares For as Thomas saith The Altar is the representation of Christs Crosse and the Priest beares the image of Christ our High Priest and so his sacrifice is but a representation of Christs sacrifice exemplum illius as before Againe Thâ— Qu. 73. Art 4. compare this Sacrament with three times and it will haue many names Respectu praeteriti concerning the time past in as much as it is a commemoration of

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