Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
order_n	church_n	use_v	word_n	2,649	5	4.0988	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10170	The other parte of Christian questions and answeares which is concerning the sacraments, writte[n] by Theodore Beza Vezelian: to which is added a large table of the same questions. Translated out of Latine into Englishe by Iohn Field.; Quaestionum et responsionum Christianarum libellus. Pars altera. English	Bèze, Théodore de, 1519-1605.; Fielde, John, d. 1588.	1580 (1580)	STC 2045; ESTC S109027	101,745	336

much as the condition of times at the least is altered in this that now none that are of the yeeres of discretion are baptised and the inconueniences of those same olde Canons are euident ynough that those same Churches doe verie well which so take order for the vse of baptisme that neyther infantes as much as may be bee depriued of Baptisme not that their superstition be nourished which tye saluation vnto Baptisme neither if it bee possible that Baptisme bee separated from the dayly preaching of the woord 151. Question But doest thou thinke that nothing ought to be determined concerning the place Answeare Yea seeing all thinges must be doone in the Churche comely and in order And forasmuch as Baptisme is a parte of the mynisterie of the Gospell I thinke that one and the fame place is too bee vsed both for the woorde and Sacramentes so as Baptisme bee ministred in the publike congregation of the Churche and with common prayer neyther will I rashly admitte those I cannot tell what cases of necessitie that some alleadge to the contrary Question But what doest thou thinke concerning the rites themselues Answeare I thinke that we ought to stand too the woord of God Question But it seemeth that the woorde of God requireth a thorow dipping into the water Answeare I graunt that the name it selfe of baptisme being taken in the precise and straight signification doth declare no lesse neyther is it any maruayle that this was obserued in those of the yeeres of discretion especially in Iewrie and those same hotte countries in which it might be done without any danger of health But I thinke that wee must looke vnto the verie end of baptisme it selfe which it is plaine also that wee keepe in the simple sprinkling of water vpon the infants wet therewith like as sprinkling was sufficient in those same purifications of the law in which also our baptisme was shadowed neither ought we greatly to striue whether with litle or much water the whole body be dipped in or the head only sprinkled Question What thinkest thou of that same threefold dipping Answeare It appeareth out of Tertullian that this was then receiued against the vnitie of persons But howesoeuer it bee why may we not aswel vse one dipping alone that it may be signified that wee indeede are baptized into three persons as by the wordes of Baptisme it selfe is vnderstoode but yet notwithstanding into one God For it is as daungerous to multiply the essence as to appointe one onely person But generally I think we ought not to stryue either of one or of threefolde dippyng or sprinckling which also seemed vnto Gregory Bishop of Rome in his first booke Epistle 41. 26. 153. Question But heere againe there is another thing that I woulde learne of thee whether thou think that this fourme I baptise thee in the name or into the name of the Father the Sonne the holy Ghost bee precisely and in so many wordes and sillables necessarily to bee vsed For thou art not ignoraunt that the Grecians say let the seruaunt of Christ bee baptized into the name of the Father Answeare I say here omitting the quidities and subtilties of the schoolemen that two extreemes are diligently to be shunned of vs to witte that we neyther fall into the impietie of Magitians who faigne a certaine vertue in some certain wordes forasmuch as we haue said before as wordes in them selues haue nothing els but the force of signification neyther let vs thinke likewise that it is lawfull for vs in the institution of the Lorde so as it is prescribed of him in certayn words to chaunge any thing at all And nowe in very deede concerning that first pointe if there had bene any power and vertue in the letters sounds of the sillables themselues the Apostles must alwayes haue vsed the Syriach tongue forasmuch as it is plaine that our Lorde Iesus Christe spake in the same tongue Therefore he chaungeth nothing in the matter it selfe which speaketh the same thing which Christe him self hath instituted in that laÌ„guage that they vse that are to bee baptized Yea hee that doeth otherwise as at this day is done in that counterfeite Church of Rome hee doeth euill because the Lorde will that those thinges be spoken with vnderstanding to his which hee would haue to be beleeued and done of all 154. Question I beseech thee therfore if the baptizer vse a straunge tongue not vnderstood of any whether is the baptisme ratified or no Answeare The efficacy or vertue of Baptisme doth not depend of the Baptizer so that hee as I haue sayde want not a vocation although it bee faultie And seeyng that Infantes haue as muche intelligence if thou speake in a strange tongue as if thou shouldest speake in thine owne language of the fruites of Baptisme which belongeth vnto them which afterwardes are come to theyr groweth doe depende vpon preachyng and Fayth which doe succeede in theyr tyme. But the calling vpon the name of the Lorde in others can not be in vayne although it bee wonderfully defiled by theyr faulte who preaching the worde or administring the Sacrament in the Church vse a straunge tongue 155. Question Is the Minister therefore precisely bound to vse the fourme commaunded by Christ the wordes onely altered by the sound of an other tongue Answeare Surely there can fal out no iust cause that may excuse any chaunge in so fewe words wherein that same whole perfect mysterie of the diuinitie is declared Question What therefore if any man should say indeede of the Father begetter for the Sonne begotten for the holy Ghost proceeding What if in steede of three distinct persons hee shoulde call vpon the Trinitie Answeare To what purpose I pray thee are these thinges the Lord hath commaunded in this mystery that we should not call vpon the personall proprieties but vpon the persons them selues and that vppon them distinctly I will therefore neuer admitte any affectate or deuized fourme in steede of that which is lawfull Question Muche lesse then wouldest thou admyt the takyng out of any person or any hereticall addition as if any man should say the Father greater the Sonne lesser or the holy Ghost onely proceeding from the Father Answeare Thou thinkest rightly For neither were this the Baptisme of the Church of Christ 156. Question But what thinkest thou of these same speeches I baptise thee or by the seruaunt of Christe bee Baptized Answeare Christ hath not prescribed vnto his Ministers what or howe many wordes they shoulde vse in the function of his ministery but hee hath defined the act it selfe when he commaundeth them to Baptise into the name of the Father of the Sonne and of the holy Ghost Therefore they neyther adde nor diminishe from the worde of God but satisfie their office when they expound the institution of our Lorde it selfe vnto the bearers And when they bee come vnto the actuall fourme it selfe as I may say of the administration whether they

do offer their children to the Priestes to be baptized of them Answeare No not so Question And yet thou sayest that that is a true baptisme Answeare And yet doth not that followe heere of For although that be auaileable that is geuen yet notwithstanding it followeth not that he is without sinne that required it For seing that many things are impure in the Papisticall rytes of Baptisme hee is not deuoyde of sinne which geueth occasion of the vse of theÌ„ that I say nothing that so by this means they are nourished in theyr bastardely calling whom those that shoulde chiefly take charge thereof ought by Christes example too driue out of the house of God Question What thinkest thou theÌ„ to be done of those fathers who imbracing true religion dwell amongest the Papistes Answeare I aduise theÌ„ that they spare no cost and leaue no way vnsought that they may prouide to haue their children baptized purely and that rather they defer their baptisme then become guiltie of those corruptions 146. Question But what if in the meane tyme the childe dye Answeare Surely the chylde it selfe shall not beare the blame and we haue sayd often tymes alreadie that it is not the want of baptisme but the contempt of it in it selfe that maketh a man vnwoorthie of the benefite of the couenant Question But the Lorde witnesseth that it shall come to passe that whosoeuer is not circumcized shal be cut off Genes 17. 14. Answeare If thou vnderstande this of the shutting out aswell from holy exercises of religion as from ciuill fellowshyp because it is added from amongest his people this shal be the manacing that the vncircumcized were neyther admitted to the exercises of religion nor to ciuill offices But if thou take this of the shutting out from the very couenaunt of euerlasting saluation this that is added for hee hath ouerthrowen my couenaunt sheweth that it must bee vnderstood of those onely which willingly and wittingly or els through negligence shall haue dispised Circumcision Yea rather it is certayne that they who lyued so long vncircumcized in the Wildernesse Iosuah 5. 4 yet for all that went to the holy congregations and were accompted Citizens of the commoÌ„ wealth of the Iewes to wyt because that fell out not through contempte of Circumcision but because it could not bee commodiously ministred in the Wildernesse For it is not probable that Moyses and Aaron woulde otherwyse haue neglected it 147. Question But thinkest thou that there is no consideration to be had of the age of those that are to be baptized Answeare For as much as the profession of faith is required of those that are of the yeres of discretion the more diligent that they shal be in knowing the chiefe and principall pointes of Christian religion the better they shal prouide for them selues But the sooner that godly parentes shal offer their children to bee baptized the better they shall doe least if it might be they shoulde bee depriued of this benefite 148. Question But yet the Male children of the Israelites were not circumcized before the eight day Gen. 17. 12. Answeare Forsooth because there was another lawe that letted pronouncing those to bee vncleane till the seuenth day that had touched a woman in childe bedde Leuit. 12. 2. 15. 19. 149. Question But it is euident that many put off Baptisme long so that euen Gregory Nazianzen the sonne of a Bishop him selfe came not to bee baptized vntill he was euen nowe fully growen and come to rype yeeres Answeare This also manifesteth as many other thinges doe the negligence of many Bishops of vs not in any case to be followed Moreouer Nazianzen himselfe doeth sharpely reprooue euen this same putting off of Baptisme in his oration vpon holy Baptisme with whome notwithstanding I doe not consent in this as also I doe not in certayne other poyntes comprehended in the same oration because hee persuadeth vs to put off the Baptisme of children to the space of three or foure yeares some at lesse or more vnlesse sayeth hee that daunger doe enforce vs in which they myght learne answere some mysticall thing For that very Lawe of Circumcision sheweth that this is a most vayne reason which was giueÌ„ aswel as baptisme for the sealing vp of that couenaunt in Christ 150. Question But what tyme thinkest thou the fittest to administer Baptisme Answeare Here in a maner it is incredible to be spoken howe great confusion was brought into the Churches vnder the shewe of order and specially into the Greeke Churches For it is certayne by the Acts of the Apostles that at the beginning baptisme was ministred as occasion was offred they for the moste parte which came vnto Baptisme beeing rather endued with Faith in Christ by miracle then by any order of the institution Afterwardes as it specially appeareth by the seconde Defensory oration of Iustinus the holy Ghost beginning to woorke by litle and litle by ordinary means when the congregations were gathered together baptisme was ministred Afterwardes that all things might be done in order instructers being ordeyned two dayes were at the first by a certayne custome then by lawe and at length as it were by a certaine superstition appointed for the baptizing of those that were so instructed Nowe at the length it was brought to this passe that it was in a maner compted a great trespasse to baptize at any other time then at Easter and at Whitsontide Further vnder the cullour of this order appointed to the end that they that were catechized suche as were in the beginning all those that were to be baptised as well of the Iewes as of the Gentiles should not be called euery day nor before a lawful profession it is in a manner incredible to thinke what confusions were pulled intoo the church especially for that cause because that whereas baptisme in those same that were of the yeeres of discretion was the first entrance intoo the congregation of the Church they coulde not precisely wayte for the sett time of Easter and Whitsontide but they must thinke themselues after a sort condemned who in the meane season fell into the daunger of death And heerevpon that also ensued that they were bounde too discharge an infinite number from those Lawes who also pretended other thinges So crept in that same errour to the absolute necessitie of baptisme which opinion when it seemed to thrust downe all men headlong into hell a wise treacle was giuen of some diuising a certaine place in which they shoulde bee placed which were deade without baptisme through no faulte of their owne neyther shoulde they feele indeede those euerlasting paynes neyther be pertakers of that heauenly blessednesse which also Nazianzen hath taught I omitte other infinite things which may rightly cause Christians being better learned too bee ashamed and were brought in by the meanes of those thinges which at the first were appointed for order sake Question But what doest thou gather of these Answeare That for as

worship is at the Table as that that opened the first occasion too that bread worshippe from whence at the length Sathan cast men headlong to consubstantiation the thing it selfe declareth Wise men therefore haue iudged an honest reuerence directed towardes GOD to be sufficient 245. Question But that same ostentatioÌ„ which the Grecians call lifting vp the hoast wouldest thou admit it Answeare What forsooth the very mother of that abhominable bread worship nay if there were now any vse of it would any wise man allowe it For this same ryte sauoureth partely of the relikes of those same Iewish Sacrifices in which those same shakings heauinges mentioned in the law were vsed which were called Teruma and Tenupha Partly also it is a Greekishe toy as are many other rather Stagelike then Religious things as it is easy to mark out of their Liturgies For why should I not speak as the matter is For we owe vnto them that same mixing also of water which afterwardes fell out to be a new sacrament Question But these things are very auncient Answeare VVhat then yet notwithstaÌ„ding that same sentence of Cyprian is to be holdeÌ„ what this or that man hath doone but what Christ hath commaunded that is to be done when the matter concerneth his true worship 246. Question But wouldest thou admit all vnto the Lordes Supper Answeare That were more and time which in very deed no man would admit all boasting themselues for housholde seruants into his howse which euen the very Idolaters haue not done crying out in theyr seruices away away be yee farre of O ye proophane people which thing also the Lorde in times past so seuerely forbad that hee tooke it impaciently that strange fire shoulde be occupied in his holy seruices who also with so many outwarde lawes commanded that euen they which were vnawares defiled should first be purged before he admitted them into his house specially before he admitted them to the ceremonie of the Passeouer shall that be thought now to bee done lawfully vnder this colour that euery one shal be beleued to come worthily to the Lordes table which hauing heard the Sermon shall rushe thither But I suppose that the Pastours ought necessarily to knowe the sheepe euen by the same order that reason it selfe hath appointed First therfore for auoyding of prophanation I think that with a good conscience straungers are not to be admitted altogether vnknowen to the Pastour Moreouer those whom age it selfe sheweth not to be fit to make examination of them selues indeede not as vnworthie but to bee warned as yet not fit least they heape vppon them selues damnation But of those that are growen in yeeres none to be admitted vnlesse hee haue first after a sort rendred a reason of his Fayth as one not onely borne in the Church of God but as such a one of whome the Pastour may probably coniecture to be a Christian who must render account of all his sheepe before the Lorde Last of all I would accompt those for strangers by the word of God whose hypocrisie by the iust and lawfull iudgement of the Ecclesiasticall presbytery shal be conuicted to be such that for a tyme they shall be inhibited from the common professioÌ„ of Christianitie vntil they be found heartily to acknowledge their sinne not that they shoulde perish but that at the least being enforced by shame they might repent and amende and so the whole Church might reioyce againe of the receiuing agayne of a sheepe that had gone astray I say and am ready to prooue that this hath bene the order alwayes kept euen vntill these tymes euer since the Church began of seuering the prophane from the holy and reuealed hypocrites from the rest of professors of Christian religion 247. Question But doest thou thinke this disciplyne to be so necessary whereby vntill the testimony of repentance they are to bee separated from the rest of the sheepe which might seeme otherwise to infect the rest or vnlesse they bee noted with this kinde of marke not to returne into the flocke from whence they haue erred that where that is not the Church can not stand Answeare God forbid For the foundation of the Church is farre otherwise which oftentimes euen the very publik ministery of the word being as it were ouerwhelmed as in the memory of our Fathers in many ages of Popery was euen as it were buryed But surely it pitieth mee concerning those Churches in which euery one the iudgement of the Church being silent is left vnto his owne conscience because Paule writing vnto the Corinthians hauing a great deale lesse occasion witnesseth that so neither the prophanation of the Lords Supper can be auoyded nor escape vnpunished But also I much more feare those churches if they abuse that which is giuen to edification to destruction 248. Question But what thinkest thou of them that for the impuritie of others refuse to come to the Lords Supper Answeare I think that they greatly offende for neither by an others mans conscience but by his own must euery one be tryed 249. Question But is it free for euery one either to come to the Lordes Supper or to abstaine from it Answeare No not so for it is a commaundement of God doe ye this Question But the Apostle forbiddeth to come vnworthily Answeare I graunt it And therfore he biddeth vs to come worthily but he commandeth not that wee shunne it although it were better to abstain then to come vnworthily 250. Question But thou art not ignoraunt howe many things may and are wont to be sayde against those thinges which I haue heard of thee to the confutation whereof when it shall please thee we will come Answeare I knowe it and haue already wayed all these thinges with my selfe of which when opportunitie shal serue we wil so handle the matter that I trust thou wilt allowe my reasons Nowe let it suffice that I haue spoken these thinges that thou mightest vnderstande what my opinion is concerning these matters FINIS Â¶ IMPRINTED at London at the three Cranes in the Vintree by Thomas Dawson for Thomas Woodcocke

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