Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	life_n	soul_n	5,160	5	5.5664	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02461	A sermon principally entreating of the crosse in Baptisme wherein also it is proued, against the vnaduised reprouers, that it is no popish error, to say; that Austine sent from Gregorie the Great, was the conuerter of the English in this iland: and further that the Britaines did not receiue their first faith from the Church of Rome. By R. H. D.	Hacket, Roger, 1559-1621.	1606 (1606)	STC 12591; ESTC S117906	24,790	63

giue a blessing to our endeuours and we shall find after our long and many disagreeings Gods blessed peace and comfort in our soules The which God giue vs in these our daies to see to the good of his Church and glory of his great name Amen A SERMON PRINCIpally entreating of the Crosse in Baptisme Psal 122. vers 6. O pray for the peace of Jerusalem let them prosper that loue thee AS the Apostle requireth of euery Christian that hee should be readie to giue a reason of his faith so is it expected that we of the ministrie should of our doings especially since of vs many are hardly censured by some of our brethreÌ„ not wel reported of many of the people for yeelding our obedieÌ„ce vnto those loÌ„g since imposed but late exacted ceremonies In regard wherof as in my former Sermon I spake vnto you of the lawful vse of the white linnen garmeÌ„t vsed by the auncient Fathers in the time of Diuine seruice in the Church so am I at this time according to my promise to entreate of the lawfull vse of the Crosse which on the baptised is imposed In the haÌ„dling of the which that I may the more distinctly proceed first I will shew vnto you that since the Crosse is no part of the substance of Baptisme that therefore they that are baptised with it or without it are in respect of the substance of Baptisme perfectly baptised Secondly that the ancient Fathers in their times vsed to signe with the Crosse them that were baptised Thirdly we will consider of the reasons that moued the Fathers so to do Fourthly we will shew that since there are two kinds of Crosses as the Schoole-men speake the one manent the other transient the one materiall the other acreall that somewhat in the Fathers times but much more since they both haue been sinfully abused the one to Idolatrie the other to superstition Fifthly that therefore they of our Fathers and other reformed Churches did not ill which haue wholy taken away the vse of the Crosse which in former ages was so sinfully abused Sixthly that yet we of the ministrie well may since by the gouernors of our Church it is imposed signe our baptised with the sign of the Crosse as the Fathers did so it be freed from superstition the opinion of merit and necessity Lastly I will seeke to free my selfe from that vntrue imputation with which the compiler of the abridgment of the Apologie of the Ministers of Lincolne Diocesse to the Kings Maiestie amongst many other reuereÌ„d in their place doth brand me either for a daÌ„gerous corrupter of the purity of doctrine or a broacher of a Popish errors in that in my former Sermon vpon this text I said that Austine to whom Gregory the great did write was the conuerter of our English nation Of these briefely and first of the first In the holy Sacrament of Baptisme some things are of the essence substance and being of Baptisme which if in Baptisme they be wanting then it is not nor may well be called the Baptisme of Christ as to be baptised with water and to be baptised in the name of the Father Sonne and of the holy Ghost these Christ ordeined to be of the matter and forme of his Baptisme without which Christs Baptisme can no more be said to be then an house without his forme matter or a man without a soule and body This Basil acknowledged when to the question whether it were a sufficient Baptisme to baptise in the name of the holy Ghost only he answereth no For saith he the tradition giueÌ„ in the liuing grace must continue immoueable for he which hath freed our life from corruption hath giuen vnto vs his regenerating power which power hath a cause which cannot be expressed hidden in this Sacrament yet bringing health vnto our soules wherefore to adde or to detract from it is euen a fall from eternall life Where marke to baptise in the name of the holy Ghost only is not a sufficient Baptisme secondly the tradition must continue immoueable thirdly to adde or detract from it is to fall away from eternall life The same witnesseth Zanchius of our moderne writers most iudicious If any be baptised in the name of the Father leauing out and omitting the name of the Sonne and of the holy Ghost the same is not signed with the Baptisme of Christ and then as the said Zanchius in another place speaketh He that is baptised with a Baptisme not ordeined of God as hee hath not the true outward signe of the Couenant no more shal he enioy the thing it selfe or the benefits of the Couenant there is but one Baptisme That therefore is of the essence substance of Baptisme which Christ ordeined vnto which nothing may bee added as part of the substance nor from which nothing that is of the substance may bee detracted for then it leaueth to be the Baptisme of Christ and it becommeth the Baptisme of man whose stampe it beareth Other rites there are vsed in Baptisme which are not of the substance of Baptisme neither may they bee so reputed Wherof some may be vsed in the Church of God others may not Of the first sort are whether the baptised is to be dipped vnder the water or to haue water powred or sprinckled on whether to bee thrise dipped or once whether to bee signed with the signe of the Crosse or not to be signed and such like of these rites although some are rather to be vsed then other and are in their nature to be preferred before the other as sundry the Fathers do so sentence commending the dipping vnder the water before the sprinckling on as more agreeing to the primary institution and practise of the Church and more liuely expressing our burial in Baptisme and rising vp vnto newnesse of life Yet other whose iudgement we are not to conteâ—ne b aduise vs to follow the custome practise of the Church in which we liue c shewing that in the vnity of the faith these diuers customs of the Church do not hurt nay d that they are all well and truly baptised although with the same rites they are not all baptised for as Linwood herein well speaketh e thou must not vnderstand that it is of the necessitie of Baptisme that the baptised bee dipped for Baptisme may well be performed either by the manner of powring or sprinckling on water especially when the custome of the Church approueth it or there bee some necessitie in it either for want of water or weaknes of the baptised or feeblenes in the Minister not well able for to dippe the child The truth of which may the better appeare if wee attentiuely consider how those three thousand in the storie of the Acts were baptised surely in probability of reason not by dipping vnder the water but rather by powring or sprinckling on of water Other rites also there are which

beleeue in Christ but that hee might the better know from whence the good came he receaued by Christ whether hee did beleeue in his Crosse For as in another place hee saith the fountaine Marah it is bitter but it became sweete when Moses cast in the wood of Christ It is the preaching of the Crosse of Christ that maketh al our bitter waters sweete So Chrysostome The Passion of our Lord is the beginning and head of all our blisse by which we liue by which wee are let vs therefore with a ioyfull mind carry with vs the Crosse of Christ as the crowne cause of all which maketh for our good Thus then you see the reasons which moued those auncient Fathers to signe their baptised with the Crosse either because they somewhat thought that the Apostles either by their ensample or word shewed that the baptised were to bee signed with the Crosse or that they might shew to the Iewes and Gentiles that they were not ashamed of their Christ that was crucified or that they might the better teach their hearers to ascribe the whole of their saluation to the only merit and worth of Christs bitter death endured on the Crosse These were the thoughts and this the practise of that godly antiquity whose piety and wisedome as we cannot but reuerence so let vs follow them in all peace and patience well weighing the reasons that should moue vs to abhor their pathes Now notwithstanding all that hath been shewed out of those Fathers for the Crosse in Baptisme wee will shew which is the fourth thing we proposed to proue that whereas there are two kinds of crosses the one maneÌ„t the other transient the one materiall the other aereall that somewhat in those Fathers times but much more since both those kinds of crosses haue bin sinfully more or lesse abused the one to Idolatry the other to superstition I must heere confesse vnto you that many strange things are recorded by the ancient of the Crosse materiall As that in the time of Cyril Bishop of Ierusalem there should appeare in the aire a signe of the Crosse of that brightnes and greatnes that by the sight thereof many vnbeleeuing Iewes and Gentiles were conuerted to the faith as that to Constantine should appeare in heauen the signe of the Crosse and that from thence he should heare that in that sign hee should ouercome the which when according to the voice and vision followed he caused a Crosse to be made of gold and beautified it with many precious stones and set it ouer the entrance to his Palace nay hee further caused the Crosse to be richly embrodered in his chiefe standard which in battaile was carried before him yea and on the armour of his souldiers which warred vnder him And when aereall crosses appeared on the garments of Arcadius such which were with him going to warre against the Persians for the wrongs they had done the Christians of Armenia after his returne with conquest from the battaile hee caused his money to bee coyned with a Crosse Thus the Crosse made his entrance into the Palace standards armour and coyne of Princes and after into the cities high waies yea and holied places and for Christs sake but to the dishonor of Christ hurt of mens soules got that reuerend estimation amongst men that in fine it they adored as Sozomen saith they did the staÌ„dard of CoÌ„stantine in which the Crosse was pictured to it they fell downe and kneeling kissed it making their praiers to it as to Christ Thus leaâ—ing Christ they coÌ„mitted spirituall whâ—oredome with his Crosse and contrary to the expresse command of God nade themselues a grauen image for to worship it The which all may appeare if we coÌ„sider what Darandus reporteth to be the practise of their deuotion on Easter day for when their golden and gemmified Crosse which with them had stood couered from the time of Christs Passion vntill the time supposed that he rose was once vncouered then in their blind and deceiued deuotion the people bare-foot came creeping to it saluting it adoring it offering to it and humbly kissing the basest parts of it reputing this their Idolatrie the greatest worship they could do to Christ Now as this materiall and manent Crosse was thus sinfully abused to Idolatry so was also the Crosse aereall and transient fouly abused to superstition For wheÌ„ some of the Fathers had somewhat largely spoken of the power of the Crosse as that by it the diuels were terrified and driuen away the oracles of the Pagans for feare of it durst giue no answere that by it all enchantmeÌ„ts lost their force and witcheries their effectes then at euery turne and at euery work whersoeuer they were or whatsoeuer they tooke in hand were it belonging to God or man or brute beasts or other senselesse creatures they crossed themselues reputing nothing wel begun which was not first begun with a Crosse nor nothing well ended which was not ended with a Crosse Neither was this the error only of some of the people but of the Fathers some otherwise deuout and pious did not only giue way to these superstitions of the people but were in part the exhorters and furtherers of many vnto this blind needlesse and superstitious deuotion So Chrysostome hauing spoken before of the Crosse inferreth Wherfore in our parlers on our walles and on our windowes yea and on our foreheads and soules with great care and studie let vs set the Crosse To the same he perswadeth his hearers in diuers other places In like maÌ„ner Hierom in an Epistle he writeth to Demetriades Do thou afteÌ„ arme thy forehead with the sign of the Crosse lest the destroyer of Aegypt find place in thee And the same to Eustâ—chium whatsoeuer thou doest wheresoeuer thou goest let thy hand make a crosse Now with the times did this superstitious deuotion encrease amongst the people and clergie In so much that in these later yeares no Church was consecrated but with a multitude of crosses no praiers said no Sacraments administred but they were begun continued ended with many crosses Yea their breaden God as Durandus writeth whilest that Sacrament was ministred was signed with the Crosse twentie fiue times Vnto which signe was attributed that vertue that Durandus affirmeth by vertue of the Crosse made and words said the bread in that Sacrament was transubstantiated into the body and blood of Christ. Thus whereas at the first it was but once or seldome made after it was often whereas they signed to put the baptised in mind that they should not bee ashamed to confesse Christ crucified but should in the merit of his PassioÌ„ place the cause of all their blisse after they ascribed the vertue and holines to the outward signe that without it they thought nothing was sanctified nothing coÌ„secrated nothing sufficiently fenced from the power and malice of the diuell So

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