Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	death_n	original_a	sin_n	4,470	5	6.7840	4	true

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

wherein it is ministred to any as neyther is the fruite of the simple woorde the seed lying so long hid in the mindes of the hearers till that by the vertue of fayth wrought sometimes later and sometimes flower shewing it selfe it fructifieth 112. Question Baptisme therefore doeth not abolish onely sinnes past Answeare Yea rather the fruite of baptisme is spreade foorth through out the whole life of beleeuers For that same grosse errour was the cause that many deferred baptisme vntill death which is a great wonder that it was not more vehemently handled of learned bishops 113. Question Doest thou not thinke that originall sinne is taken away by baptisme Answeare Surely I thinke that it is taken away concerning the guiltinesse so that Fayth be present But the vice it selfe although it dye by litle and litle in the beleeuers yet notwithstandyng in deede remayneth and it must needes be sinne and be so called because whatsoeuer resisteth the wil and spirite of God must of necessitie be vitious 114. Question But is this same Sacrament of baptisme an instrument altogether and absolutely necessary to obtaine saluation in Christ Answeare No not so Question And yet not onely the late writers but also many auncient fathers haue thought it so farre foorth at the least necessary that they haue esteemed those destituted of the light of the life of heauen which were not lightned with that same outwarde baptisme of the Church Answeare Concerning this opinion from wheÌ„ce flowed that same shameful errour of the Clinicks and Baptisme of Midwiues we shall see afterwardes Nowe I say that the Sacrament of Baptisme is thus farre necessary that hee that neglecteth it doeth also depryue him selfe as muche as is in him of the benefite of Christ the which sinne notwithstanding as all others may bee taken away by true repentance but that he can not seeme to be a contemner of Baptisme who through no negligence of his much lesse fault doeth not obteyne Baptisme in that order which is instituted in the Church 115. Question But doest thou think that the baptisme administred by Iohn and afterwardes of the Apostles by the commaundement of Christ was one and the same Answeare I would wilingly that this question were omitted as at this day vnprofitable Notwithstandyng because it maketh for the clearer interpretation of certayne places of the holy scripture and from thence the Anabaptists seeke somewhat wherevnder to shroude their pestilent opinioÌ„ I refuse not also somewhat to entreate of this thing when we shall come to the confutations of the coÌ„trary opinions In the meane tyme I say that in very deede the Baptisme first ministred of Iohn and afterwarde by the commaundement of Christ was one and the same albeit it seemeth to bee so muche more plentifully perfourmed in that Apostolicall Baptisme then in that of Iohns as the doctrine is more plaine of the Apostles then the doctrine of Iohn and yet in very deede the same 116. Question Nowe I would haue certaine questions pertayning vnto this matter distinctly set foorth vnto me and first whome thou thinkest fit to be baptized Fot there are who thinke that all are to be baptized without differeÌ„ce so they resist it not Answeare This foule errour flowed out of two fountaynes For they thought that the beginnyng of our saluation was from Baptisme and further that Baptisme saued vs euen by the woorke wrought as they speake 117. Question Others thinke that those onely are to bee baptized that are of yeares of discretion and are indeede suche as make confession of a true Fayth by the example of the Eunuch Actes 8. 37. Answeare The errour of these men sprange from thence that they thought Baptisme to be ministred in vayne vnlesse Fayth presently went before Baptisme Question What hast thou not sayde before that the thinges signified in the Sacramentes are layde holde vppon by the onely hande of Fayth Answeare So it is But that Fayth may follow the Sacrament yea though it were ministred many yeares before is no more absurde then if I shoulde say that which wee thinke also we proue dayly to wyt that it oftentymes commeth to passe that the thinges which we haue contemned when they were spoken vnto vs that beeyng marked they beginne to profite vs yea many yeares after and sometymes in the very last breath of our lyfe 118. Question Whome then thinkest thou meete to be baptized Answeare All they who can rightly shewe the conueyances of the couenaunt for the sealyng whereof Baptisme is instituted 119. Question But who doe rightly shewe them Answeare They who if they bee growen in yeares testifie theyr consent Question Wylt thou not then admyt any of yeares of discretion vnles they playnely professe a right Fayth Answeare None in deede For what els should I probably beleeue that I can seale in them 120. Question To what end then wilt thou admyt children Answeare Neyther will I admyt all infantes for neither will I receiue the children of the Turkes nor of the Iewes Question Why so Answeare Because they are not comprehended in the tables of the couenant Question But they may be instructed in Christianitie Answeare Why let them bee instructed or become Catechistes and then at length let them be baptized 121. Question I coulde easily graunt this vnto thee concerning the Turks children and the children of all those which were neuer comprehended in the couenaunt but wylt thou recken the Iewes with these Answeare Yea but after an vnlike maner For they indeede were neuer comprehended in the couenaunt but nowe the people of the Iewes retectyng the Mediatour are fallen from the couenaunt the Gentiles beeyng engraffed in their place 122. Question But is it sufficient as thou thinkest to be borne of the faithful that none bee reiected and put off from Baptisme Answeare So I thinke For the wordes of the couenaunt are plaine I wil be thy God Gen. 17. 7. and the God of thy seede Nowe by the name of seede the Apostle teacheth that all the Gentiles are conteyned followyng the fayth of Abraham Gal. 3. 8. And the same Apostle also playnely sayeth that those children are holy which are borne either of the parentes being a beleeuer by which sanctification 1. Cor. 7. 14. no other thing can bee vnderstoode then that same comprehension in the couenaunt whereby those that are holy are discerned from those that are prophane 123. Question But the example of Esau doth declare and also daily experience doeth confirme it that many begotten also euen of those that bee most holy doe nothing at all belong vnto the couenaunt Answeare Many also of those that are growen in yeares professing Fayth with theyr mouths are hypocrites But those same particular iudgementes are to bee left vnto God But that we should generally hope wel of all those which are borne of the faithful both the indefinite forme of the couenaunt doeth commaunde vs and loue doeth warne vs. 124. Question But without Fayth it is impossible to please God

am altogether persuaded so for the self same Christ yea the same whole Christ both in his audible worde and also in his visible wordes that is to say in the Sacraments is set foorth to the selfe same ende 68. Question I had almost quite forgotten that which I woulde gladly haue asked of thee to wyt howe it is that Sainct Augustine writeth as thou hast cyted that the Sacramentes can worke no suche astonishment as miraculous thinges doe if that same mystery of the vniting of Christ and his Church together be so wonderfull Answeare I haue answered vnto that alreadie that it is one thing to aske of the Sacramentes themselues another thing of those thinges which God doth worke by the vse of them Augustine therefore doeth very well forbyd whether we respect the nature of the Sacramentes or the Sacramentes them selues that they should bee numbred amongest miracles because it is not straunge neyther also against the order of naturall thinges that some thing for the analogie and proportion and also by the couenaunt of men shoulde bee vsed for the signifying of some thing altogether differing from the nature thereof For I beseeche thee what miracle is it that the betrothing of maryage to come shoulde be signified by a Ryng and putting into possession of houses should not onely be signified by the deliuering of a Keye but also confirmed There is the lyke reason altogether to bee had of the Sacramentes although not particularly yet generally albeit those thinges which God worketh in vs if wee rightly vse the Sacramences doe exceede the vnderstandyng euen of the very Angels them selues 69. Question But that which thou hast spoken of our Sacramentes doest thou also thinke of those same olde Sacraments Answeare I say both twayne in those thinges which are as I may say of the substaÌ„ce of the Sacrament it selfe doe altogether agree but they differ in certaine circumstances 70. Question Shewe me therefore how they doe agree Answeare First of all they agree in the efficient cause For Christ our onely lawgiuer appoynted both these and them further they agree in the inwarde thing it selfe For Christe was that same tree of lyfe in Paradise that same Lambe slayne from the beginnyng of the worlde that same Paschall of the Fathers takyng away the sinnes of the worlde that same spirituall Rocke that same meate and drynke of the Fathers which thyng also is to be thought of those same types and figures and to bee short of all the olde Sacraments For very ryghtly and truelye sayeth Augustine in the six and twentie Treatise vppon Iohn that the Sacraments of the Fathers in respect of the signes were diuers from oures but concernyng the signification they were alyke They agree also in the worde concernyng the substaunce albeit the voyces be not the same For there is signified in the worde of institution that Christ and his gifts are offered vnto vs in either to the Fathers as to come but to vs which come already moreouer in both two there is found the selfe same instrument of applying him and the same Fayth in diuerse signes as the same Augustine saith in his 45. treatise vpon Iohn Also the selfe same end and effect is in both of them For Circumcision was both the signe and the seale of righteousnes by faith Rom. 4. 11. And the Fathers were circumcised in Christe with the circumcision of the heart made without handes Col. 2. 7. 71. Question But in what thinges differ they Answere Firste they differ in the signes by which I vnderstande the Sacramentall rytes them selues which we haue more spiritual fewer lesse laborsome further in the playnesse of the word which in ours is much more clearer whervpoÌ„ also groweth another difference in the very measure of the efficacy and operation it selfe For the more playne and manifest the woorde is the more ought wee to be moued and therfore the more effectual ought our faith to be Wherto also belong the woordes of the selfsame Augustine that our Sacrament are fewer easier more significant and more full of Maiestie to which also that may bee added that these differ in this because they were instituted onely vntill the comming of Christe but ours shall take no end but with the worlde 72. Question If it bee so as thou sayest it appeareth vnto me that the state of the Fathers was mightier in twoo greate thinges then ours First because they had more then because they had more significant helpes of faith then wee Answeare But I pray thee whethers weakenesse of the bodie wouldest thou iudge to be greater his that hath need of two staies to vphold his going or his which leaning vpon one staffe doth easily goe anie whither Question Surely I woulde thinke him twofolde weaker then the other Answeare Euen so perswade thy selfe of the estate and condition of those fathers For the multitude of Sacraments sheweth not that theyr condition was the better but contrariwise that it was worse For neither should our faith if it were strong ynough of it selfe neede the Sacramentes 73. Question But certainly it seemeth that there was in those Sacramentes a more playne Analogie or proportion of the signes with the thinges signified For in very deede the flesh and blood of those slayne sacrifices did more playnely represent the fleshe and blood of Christe crucified then bread and wine and Manna falling downe from heauen did after a sorte more liuely set before our eies the incarnation of the word also the water flowing out of the opened rocke the blood of Christe flowing out of his wounded side then the breaking of bread the powring out of wine into the cup. Answeare In good sooth those not yet done but to be done ought to bee represented too the fathers by a more grosse proportion then vnto vs bicause that it is farre harder to beleeue thinges to come then already done and witnessed by a sure and playne historie Therefore as thou hast sayde those signes did signifie the thing to come more grossely palpably But in this thou art specially deceiued that thou thinkest the more grosse the Analogie or proportion is that the more significant it is Question Why so Answeare Because the thinges signified by the Sacramentes are heauenly which fleshe and bloode teache not but that same onely Maister of trueth the holie Ghost wherevppon all Beleeuers are sayde by Esay and by Christ himselfe Esay 5. 14. Iohn 6. 4 5. to be taught of GOD. Therefore the efficacie of the Analogie or proportion dependeth vppon the woorde whereby is sette foorth both what it is and whereto it tendeth Question Wilt thou bee so good as to sette downe some similitude whereby I may more fully vnderstand what this matter meaneth Answeare Verily I am very well content that also the mouthes of the Sophisters may be shut vp If thou beyng altogether ignorant of these mysteries shouldest see some circumcised what wouldest thou thinke of it Question Surely I would thinke the Parents to

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