Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	call_v	ghost_n	son_n	19,953	5	5.7620	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12589	A godly and shorte treatise of the sacraments. vvritten by Robert Some..	Some, Robert, 1542-1609.	1582 (1582)	STC 22906; ESTC S1136	31,309	100

inestimable benefits which by the lauer of water purgeth vs in baptisme and by his flesh feedeth and by his blood refresheth our soules in the Lordes supper Our faith is confirmed and increased by the Sacraments we are by them stirred vp to performe great duetie thankfulnesse to almighty God we are seuered by the Sacraments as by a partition wall from all such as are not entred into the profession of Christianity we are by the Sacraments more surely lincked togither amongest our felues A table of such poynts as are contayned in the second part of this Treatise 1 VVHat Baptisme is 2 The Baptisme of infants is very lawfull 3 It is not lawful for women or priuate men to baptize for only the minister must doe it 4 All that dye before Baptisme are not daÌ„ned because we are Christians before we are baptized 5 Baptisme must not be deferred toâ— long 6 Baptisme must not be iterated that is to say they which are once baptised must not be baptized againe 7 Whether those children which are knowen to be base borne are to be admitted to Baptisme 8 What time is fitt for the administration of Baptisme 9 What is required of them which are already baptised wheÌ„ they are of yeares A Treatise of Baptisme 1 What Baptisme is BAptisme is a sacrament of regeneration consisting of water the spirite by the word of God whereby wee haue forgiuenes of sinnes euerlasting life according to Christes promise 2 The Baptisme of Infantes is verie lawful The Infants of the Israelites were circumcised wheÌ„ they were eight dayes old Gen. chap. 17 ver 12. cha 21. ver 4 our baptisme is come into the place of their circumcision I coÌ„fesse that wee are not tyed to the eight day for the baptisme of our infaÌ„ts as the Israelites were for the circuÌ„cising of theirs neither are women children to be barred from baptisme amongst vs because their women children were not circumcised yet their women children were partakers of Gods promise for vnder the mankinde all were consecrated The children of the faithfull are holy 1. Cor. chap. 7. ver 14. Acts. chap. 2. ver 39. they are vnder Gods couenaÌ„t which couenant is contayned in these wordes I will be thy God and the God of thy seede therefore they may not be barred from baptisme which is a seale of Gods couenant Obiection He that shal beleeue and be baptized shal be saued Marke chap. 16. ver 16. therefore none are to bee admitted to baptisme before they beleeue which infantes doe not Answeare Christ speaketh onely of those which are capable of his doctrine and which were before alients from his Churche Such neyther were nor may be presented or admitted to baptisme before they beleeue in Christ Iesus This is manifest in the Samaritanes and the noble man of Ethiopia Acts. chap. 8. ver 12.37.38 chap. 16. ver 32.33 and in the Iayler of Philippos and in a Iewe baptized of late yeeres in London all which were taught and beleeued in Christ before they were admitted to baptisme so that Christs words doe no more barre Christian infantes from baptisme because they beleeue not 2. Thes chap. 3. ver 10. then Paules doe from meate because they cannot labour 3 It is not lawful for women or priuate men to Baptise for onely the minister must doe it No man may take honour to himselfe but hee which is called as Aaron was Heb. chap. 5. ver 4. to administer eyther the word or sacrament is a singuler honour in the churche of God therefore c. If aunswere be made that baptisme is necessarie I graunt it to be true when it may bee administred according to the order which God hath appoynted Gods order is that a publike minister shall doe it Saul had great reasons in mans iudgement for his sacrificing in Samuels absence 1. Sam. chap. 13. ver 11. 2. Sam. chap. 6. ver 6. â— and Vzzah from staying the Arke which was otherwise like to haue fallen but because they tooke vpon theÌ„ that wherevnto God had not called theÌ„ they receiued a iust rewarde of their rashnes The Sacramentes are seales of the worde Math. chap. 28. ver 19. our sauiour Christ ioyned them togither when hee sent foorth his Apostles and prescribed a forme of Baptisme in these wordes goe and teach all nations baptizing them in the name of the father and the sonne and the holye Ghost The selfe same men are authorized by Christ to baptize which are authorized to preach I meane that Apostles whom the publique minister succeedes in preaching the word administring the Sacraments This difference is notwithstanding betwene the Apostles and vs they were called immediately by Christ himselfe so are not we they had Gods giftes miraculously powred vpon them so haue not we they had all the world for their plough lande so haue not we seing the Apostleship was long agoe at an end If the Apostleship be ended what so much as colour of priuiledge hath the Pope for erecting a new Apostleship and sending heardes of susperstitious Iesuites and droues of Massing priestes into this realme of England I will say nothing of the religion deliuered by these new Apostles because their Apostleship and doctrine haue not Christes but the Popes hande and seale to confirme them The Pharisies did thinke it vnlawful and that iustly that any one without calling should administer baptisme their wordes to Iohn Baptist are manifest Iohn chap. 1. ver 25. If thou art not Christ nor Elias c. why doest thou baptize as if they should say vnto Iohn thou art not a publique minister therefore thou mayest not baptize The Pharisees deserue coÌ„mendation for not allowing a priuate man to baptize but they were fowly deceiued in taking Iohn Baptist to bee a priuate man for Iohn Baptist was that Elias which the Prophet Malachie our Sauiour Christ spake of and therefore no priuate man as the Pharisees imagined The administration of baptisme by women Epiph. lib. 1. cont haeres Tertul. de prescript aduer haeret is a braunche of Marcious heresies and is condemned by Epiphanius and Tertullian To say that eyther a midwife or a lay man as we call him may administer the Sacrament because the minister is not then in place is as if we should allowe a priuate man to condemne a murtherer because the magistrate is not then at hand to doe it Obiection Sephora Exod. chap. 4. ver 25. Moses wife did circumcise hir sonne Answere Sephoraes fact was vnorderly and confused Exod chap. 4. ver 25.26 for shee did it first in a sodaine and angry fit as appeareth in the text secoÌ„dly in the presence of Moses which is sufficient to improue her doing euen by the Papists iudgement which thinke it vnlawfull for a woman to baptize when any man is in place 4 All that dye before baptisme are not damned because wee are Christians before we are baptized Abraham was iustified

are glad of this and do therefore think very hardly of corrupt meÌ„ which will not be restrayned and reformed eyther by Gods and the Queenes both lawes and speech or by the woorthye example of Constantinus or by the testimonye of their owne consciences which cannot but both accuse condeÌ„ne them They which present meÌ„ to ecclesiastical liuings are called patrons that is to say defenders of the church to keepe back either all or part of the church liuinges is not to be a shielde to couer the Churche and the Minister but a sworde to cut them and therefore they may iustly be called the schollers of Lysimachus the Churchrobber which was slaine for his villanies 2. Machab. chap. 4. ver 42. If a patrone preferre a minister for monye and corruption hee must needs thinke hardly and vily of that minister the minister likewise of that patrone for who can like a minister when he feeles his corruption and what minister though hee fishe with a siluer hooke wil accompt of that patrons friendship which he payes so deare for and what good men can like of eyther him that preferres or is preferred in this sorte will they not iudge them to bee straunge market men Ierohoam made Priestes of the lowest of the people which were not of the soÌ„nes of Leui 1. Kings chap 12. ver 31. chap. 13. ver 33. but hee did it for monye For the like respect I feare manye haue beene preferred which cannot be allowed for Prophets because they neuer were the sonnes of the Prophets I haue handeled these poyntes I trust for the good of all that they which are guiltie of this sinne may make restitution and leaue the practise of it and that they which are not guiltie of it may take good heede that they fall not into that sinke of corruption If anye be offended with this I haue set downe it is their faulte and not mine for the seed which I haue sowen is very good but the ground which receiues it not is very bad but my comfort is this that I haue pleased almighty God and his seruauntes in this godly labour though this certayne truthe bee a shut booke as a sealed letter vnto graceles Cormorantes Question Whether landes and pensions giuen for the maintenance of Idolatrie may and ought to be conuerted to the seruice of God Answere They may ought for if meÌ„ should conuert them to their priuate vse it might bee iustly thought that in abolishing superstition priuate gaine is the marke which is louelled at and not the promoting of Gods true religion This is Augustines iudgement in a notable and learned Epistle Aug. epist 154 ad Publicolam and deserues to be greatly liked of To the Reader SInce the printing of the first part of my Catechisme I haue bin earnestly dealt with to write somewhat of the Sacraments The request was verie equall and I haue yeelded to it as appeareth by these Treatises The course I haue taken in them is plaine and short If they shall profite such as haue neede of instruction I will thanke God very humbly for it and hereafier by Gods assistance set downe another short Treatise of the Scripture and the Church and Confession for their further benefit These points are waighty but necessary arguments to be handled yet very breesly because the memories of the simple are verie shorte and long discourses are not easily digested by them God giue vs grace to increase in the knowledge of his truth and to frame our liues accordingly to his glorie and our comforte through Iesus Christ A Table of such poyntes as are contained in the first part of this Treatise 1 VVHat a Sacrament is 2 There are but two SacrameÌ„ts Baptisme the Lords supper the other fiue which went vnder the name of Sacraments are no Sacraments 3 It is not in any mans power to make a Sacrament 4 Whether the Sacraments of the olde and new testament are all one and howe they differ 5 The SacrameÌ„ts must not be administred at all aduentures to euery one 6 The signe must not bee confounded with the thing fignified in the SacrameÌ„t 7 The Sacraments are not to be esteemed better for the worthines of the minister or the worse for his vnworthines 8 The Sacramentall signes offer grace vnto all but doe not of their owne nature conferre grace vnto all that doe receiue them 9 Why almighty God would haue the external signes in the SacrameÌ„ts to consist of very simple and vsuall things 10 The Sacraments are not naked bare signes 11 The Sacramentes must haue the word of God annexed to them 12 Gods Church hath neede of Sacraments so long as it is in this world 13 The Sacraments are highly to bee esteemed 14 The contempt of the Sacramentes is very daungerous 15 The Sacraments during the tyme of the action of Baptisme of the Lords supper are Sacraments but after the action is ended they are no Sacraments 16 What good we receiue by the Sacraments â§ A Treatise of the Sacraments 1 What a Sacrament is A Sacrament is a visible signe of an inuisible grace 2 There are but two Sacramentes Baptisme and the Lordes Supper The other fiue which went vnder the name of Sacramentes that is to say Matrimonie Orders Pennaunce Extreme vnction and Confirmation are no Sacramentes SAynt Paule prouing that the Israelites were equal vnto theÌ„ of Corinth 1. Cor. chap. 10. ver 2. 3. and consequently of vs in the externall signes of Gods fauour nameth onelye Baptisme and the Lordes Supper wherein hee had dealt verie strangely if of seuen Sacramentes he had left out fiue Two thinges are especially ioyntly required vnto euery necessary Sacrament of the Churche First a seÌ„sible outward element Secondly the word of institution the element in Baptisme is water the elementes in the Lords Supper are bread wyne the word of institution in baptisme is that which is pronounced by the minister I baptize thee in the name of the Father of the Sonne Math. chap. 28. ver 19. and of the holye Ghost the word of institutioÌ„ in the Lords supper is 1. Cor. chap. 11. ver 23.24.25 The Lorde Iesus the same night that he was betrayed tooke bread and when he had giuen thanks he brake it and sayde take eate this is my bodie which is broken for you this do ye in remembrance of me After the same maner also he tooke the cup when hee had supped saying this cup is the new Testament in my blood this doe as oft as yee drinke it in remembrance of me Matrimony orders pennance haue the word of God but no outward element Extreme vnction and Confirmation haue neither word nor element Obiection for Matrimony For this cause shall a man leaue father Ephes chap. 5. ver 31 3â— and mother and shal cleaue to his wife they twayne shall be one flesh this is a great mysterie that is to say SacrameÌ„t as the Church of

Selected quad for the lemma: father_n

Text snippets containing the quad