Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	body_n	figure_n	word_n	5,550	4	4.9200	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18081	The rest of the second replie of Thomas Cartvurihgt [sic]: agaynst Master Doctor Vuhitgifts second ansvuer, touching the Church discipline	Cartwright, Thomas, 1535-1603.	1577 (1577)	STC 4715; ESTC S107571	215,200	286

he excepteth first that if that were a sacrament the Minister may make sacramentes for that Noah made yt as if it owght to be so straung that the Minister ministerially and subordinately according to the institution praescribed of god should be said to make the sacrament For as yt it often tymes said that the Priestes made the sacrifices So the Minister in vsing the water which was common before vnto that vse and after that sort which Christ hath appointed maketh yt holy and Sacramental water Nether owght yt to be more straung vnto him that the minister should after this sort make the sacrament then that he should saue his hearers that he should harden their heartes close vp their eyes stop vp their eares c. al which thinges the scripture ascribeth vnto the minister Secondly he saith it had no promise of eternal life nor was a seal of any promise boeth which are vntrue For it confirmed Noah in the promise that god had giuen that he should not be drowned with the rest of the world And as the promises made of temporal blessinges vnto the fathers extended them selues vnto the euerlasting so the sacrameÌ„ts to confirm those promises were sacramentes to confirm theÌ„ in the hope of eternal life This doeth S. Peter confirm which teacheth that the preseruation of Noah in the Ark was the same to him and his which baptim is to vs to whome the Ans doeth in this point directly oppose him self Thirdly he addeth that it was a figure of the church and therfore no sacrament which foloweth not For the bread and wine in the holy supper are so a Sacrament of the body and blood of Christ that they are neuertheles Sacramentes of the church represented thereby in that as many cornes make one loaf and many grapes one cup of wine so many members make one body of Christ which is the church Nether is the example of the miracles vnaptly alledged for they be signes to confirm the word of god as are the Sacramentes therefore whosoeuer can shew that Ministers of the word owght onely to be Ministers of the signes wherby it is confirmed sheweth that they onely must be Ministers of the Sacramentes To proue that the forbidding of them from the ministring of the word is their forbidding from the ministring of the Sacramentes I browght an argument of contraries for that S. Paul being bidden to minister the word as in thinges which goe togither did withowt further commandement minister the Sacramentes which was belike as a pil that he could not wel swalow considering that he answereth nothing And if this be not a good argument then there is no commandement in the scripture to bar wemen from being publik ministers of the Sacramentes for it is no where expresly forbidden them to minister the sacramentes but onely to minister the word Yf therfore the godly learned haue iudged them vnmeet to minister the sacramentes because the holy scripture hath disabled them to minister the word yt foloweth necessarily that none may haue power to minister the sacrameÌ„tes which hath not also to minister the word for otherwise if those might publikly minister the sacramentes which can not doe the word wemen by reason of their sex are not so shut owt but that they may haue entrance into that ministery Against this and to proue that there may be ministers of the sacramentes and not of the word he referreth me to his pag. 483 where are cited Chrysostom Ambrose Martyr and Caluin vpoÌ„ these wordes Christ sent me not to baptise but to preach For answer whereunto first it must be vnderstanded that when S. Paul saith that he was not sent to baptiz his meaning is not that he had no maner of sending at al to baptiz For so should his own mouth condemn hym as one which had vndertaken to doe that wherunto he was not sent considering that he confesseth in the same place that he baptized certein howshouldes what is then his meaning Verely euen that which he declareth by his practis that he was rather sent to preach then to baptiz And of such negatiues by coÌ„parison the Ans could not be ignorant seing boeth he hath otherwhere made mention of them and it is a thing which a yong diuine and he that hath yet the pap in his mouth may easely vnderstand As when it is said receiu my discipline and not siluer Likewise that thy name shal be no more called Iacob but Israel that is to say rather discipline then siluer rather Israel then Iacob Now seing S. Paul did boeth preach and baptiz by autority of god and vertue of his calling al may see that no man can coÌ„clude of this place that one may be minister of the sacrameÌ„tes and not of the word if any thing caÌ„ be coÌ„cluded it is that some may be occupied in administring the word more theÌ„ in the sacramentes And this is also an answer to that alledged owt of Zuinglius towching Christ teaching and his disciples baptising considering that the disciples preached also althowgh not so much as our Sav. Christ Secondly in so great numbers of men and wemen to be baptized if to the end that the Apostles cours of preaching should not be stayed others had that charge to pour on the water which were no Ministers of the word that was in the beginning before any ordinary ministery of Bishop was erected in the churches and therfore nothing perteyning to our quaestion which in quire what owght to be the ordinary and settled gouernment of the church For is it credible to a man of any iudgment that ether the Apostle would commit or these writers would say that he committed the office of baptizing vnto those which were not Ministers of the word passing by the Pastor him self Albeit where there was no Pastor to assist the Apostles I see not why the help that others which were no ministers of the word gaue in that administration should be properly called baptizing no more then he which serueth the Pastor ether in carying abowt the bread or reaching the cup can be said to haue ministred the lordes supper So that the Apostle S. Peter hauing preached of the vse of baptim and pronounced the wordes of the institution althowgh he powred not the owtward element of water with his own hand might wel be said to haue baptized them al. Beside that nothing hindereth why the wordes Act. 10 he commanded them to be baptized may not be expounded that he commaÌ„ded water to be browght wherwith they should be baptized Howsoeuer it was yt could not be as the D. saith very dangerously owt of Ambrose for that he would not vouchsafe to doe it him self other ministers being present considering that the ministery of the holy sacramentes being of the same nature with the preaching of the word is of greater excellency then any man vpon earth is worthy to handle Beside that seing he aloweth of Ambrosis place to the Ephesians

the prebendes c. ovught to be called to a more lavuful vse namely to the fineding of Scholers Ministers and Poor And this is our meaning not that these goodes should be turned from the possession of the church to the filling of the bottomles sackes of their gredy appetites which yane after this pray and would therby to their perpetual shame purchase them selues a field of blud which thing althowgh we haue giuen playnly to vnderstand yet because we haue to doe with so importunat an aduersary that feareth not to charge vs with intent to gratifye such Cormorantes I thowght good in a word to protest yt As for the light account he maketh of those examples of the reformed churches which notwithstanding pretendeth to esteme so greatly of one or two of the auncient writers I leau to vtter what yt argueth oneles he were able to shew by the word of god that they did not wel The rest of this tractate which is a cartlode of vntruthes vttered partly in accusing me partly in maynteyning him self I wil not touch THAT EXCOMMVNICATION BELONGETH NOT TO THE Bishop alone Tractate ix and xviij according to the D. pag. 661. YT hauing bene shewed that in elections and depositions the Bishop can doe nothing withowt the aduise of the whole church nor in the common gouernmeÌ„t withowt assistance of the Eldership yt must folow that in excommunication which is one of the weightiest iudgmentes in the church this sole autoritie of the Bishop is vnlawful For as when in ciuil matters the iudgment is of life and death and as in the art of curing when consultation is taken of cutting or burning the bench is fuller and the assistance greater then when matters of les importance be debated euen so if it might be accorded to the Bishop to pas some other matters by him self yet it were not safe to coÌ„mit vnto him the iudgment of excommunication wherevpon I mervail why euen here also yow goe abowt to pek owt our eys For the light of this truth is such that some of the Papistes them selues are ashamed to look against yt as appeareth by Pigghius which seeking al maner of peintynges to hyde the filthines of Rome could finde no colour to disguise this with but is fayn partly to confes her nakednes in this behalf saiyng that it is not lavuful the Bishop of Rome onely excepted for any Bishop to excommunicate by him self alone So that althowgh the weightines of the cause might require a long treatis yet the plaines of it wil be content with a short First whether the word discipline may note the vuhole gouernment or onely the punishmentes as in a disputation of wwordes I wil not striue althowgh it be knowen that the word discipline is vsed in good autors for the whole maner of gouernment ether at home or in war. Secondly charged vuith coÌ„trarietie he answereth that to ascribe excommunicatioÌ„ to the Minister of the word and to the Bishop onely agree because the Bishop is a Minister of the word which might haue bene admitted if it had bene al one to be a Bishop and a Minister of the word But seing by the word Minister with vs is noted a diuers degree and meinteined by him it is but an escape Howbeit I am content he amend his speach if he had yet amended it and not rather vtterly marred al. For pretending that the Bishop onely hath by the word of god the excoÌ„munication committed vnto him he saith notwithstanding that the church if she wil may commit that autoritie vnto other giuig the church autority to make that common which the word of god hath made seueral Thus he enterfeereth at euery step almost cutting him self to pitifully The rest is answered so are the two next diuisions sauing that it appeareth that yow were somewhat hongry of a testimony of great reading which pres myne so sore that may be giuen to the veriest trewand that euer went on two legges which may in half an hower know the minde of twenty commentaries and requireth rather a man wel booked then ether wel red or wel learned To proue that the lord did not borow this form of gouernment of the Iues he assigneth one reason because he neuer appointed it vnto them which beside the vntruth that hath and shal further appear is contrary to that him self hath affirmed where he saith that al euen the least thinges vnder the law were commaunded So that oneles he wil denie that they had euer any Eldership or hauing it had it against the commaÌ„dement of god it must folow that they had it by the prescript of god Another reason is for that the Iues abused their Eldership then which there can be nothing more disagreing from the D. whole cours of defence which wil not haue so much as a peeld ceremony remoued for the abuse Vnto the reason I alledged why the word Councel in S. Mathew is taken for the Eldership of the church he answereth nothing wherunto ad that in other places of the new Testament where it is oft mentioned it is alwaies so taken The testimonies he citeth are partly to no purpose partly before confessed of me This is a wonderful bouldnes that yow dare say yea and glory in yt that S. Paul kept an other order of excommunication then our Sau. Christ commanded considering that he autoriseth his doeinges in the church of Corinth with this that he gaue that vuhich he receiued who also in this very particular case of the incestuous man alledgeth the autoritie of our Sauiour Christ. That owt of M. Caluin maketh against him manifestly For vpon the places boeth of S. Mathew and Paul he sheweth that the church hath interest in the excommunication onely he noteth that our Sa. Christ applied his form of speach to the estate of the church then which is nothing to our purpose After vpon confidence of M. Caluins autority onely he triumpheth vpon the interpretation I browght of the purging of leuain noting the thrusting ovut of the incestuous person which notwithstaÌ„ding is proued for as much as that vers is the conclusion of that before where by leuain caÌ„ not be denied but the incestuous person is noted vnles we wil say that the Apostle concluded another thing then that which he had before mentioned M Beza also comming after M. Caluin and not easely dissenting from him foloweth the same sens which I haue doen So that althowgh yow take your pleasure of me yet yow should not ride so hard vpon him But mark a litle how vnable your answers be to vphould such a confident insultation For where this here spoken by a borowed speach is playnly vttered yow are compelled to expouÌ„d these wordes of the Apostle take avuay the vuicked man amongest yovu that is shun his coÌ„pany which is not onely a wresting of words but also vnsitting to the coÌ„parisoÌ„ with the leuained bread which S. Paule vseth to

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