Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	lord_n	show_v	supper_n	4,170	5	9.3436	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41009	Kātabaptistai kataptüstoi The dippers dipt, or, The anabaptists duck'd and plung'd over head and eares, at a disputation in Southwark : together with a large and full discourse of their 1. Original. 2. Severall sorts. 3. Peculiar errours. 4. High attempts against the state. 5. Capitall punishments, with an application to these times / by Daniel Featley ...	Featley, Daniel, 1582-1645.	1645 (1645)	Wing F586; ESTC R212388	182,961	216

lives to the law of God they are also purged from the guilt of their sinnes and Christs righteousnesse is imputed unto them though they have no sense or feeling thereof till God worketh powerfully upon their hearts by the preaching of the word and they apprehend Christs merits by an actuall faith As a flower in the winter lyes hid under ground in the root which at the spring shooteth forth the leaves thereof so in children that are baptized there remaines that root of sanctifying grace in their hearts which in riper yeares putteth forth the leaves thereof by a holy profession and bringeth forth fruit by a godly conversation They argue Ã pari if the sacrament of baptisme be to be administred to children then also the sacrament of the Lords supper for both are seales of the same covenant But the supper is not to be administred unto infants therefore neither is baptisme But we answer that the inference is not good for though both are seales of the covenant of grace yet there is a three-fold disparitie in them which looseneth the sinewes of the argument First baptisme is the seale of our new birth but the Lords supper of our growth in grace and ghostly strength baptisme is a sacrament of initiation the Lords supper of perfection Now it will not follow that because a punie or novice may or ought to be admitted to the lowest form in the school of Christ therefore he may and ought to be set in the highest the Lords supper is strong meat and not milk and therefore no fit meat for sucklings Secondly the sacrament of the Lords supper was instituted for the commemoration of Christs death As oft as ye eat of this bread and drink of this cup saith the Apostle ye shall declare the Lords death till he come But children neither can apprehend nor shew forth Christs death therefore that sacrament is not ordained for them Thirdly before the receiving the Lords Supper every one is required to examine himselfe which children cannot do But before baptisme there is no such examination required Though if any in riper years be converted to the Christian faith it is most requisite that he be examined by the minister who baptiseth him and that he be able to give a good account of his faith but every one who is fit to be baptized is not presently to be addmitted to the Lords Table without precedent preparation and a more strict examination of himself both concerning his growth in faith and sinceritie of repentance and unfained charitie with an earnest desire of that heavenly repast They argue from Christs example who was not baptized till he was thirtie years of age But we answer that Christs example alone without a precept doth not bind us For Christ neither instituted nor administred the holy Supper till the day before his death and then he both administred and received it after Supper and that with his Apostles only yet we are not bound either to defer our receiving to the day before our death or to administer the Eucharist after Supper or to participate only with such a number and those Priests or Ministers of the Gospell Secondly Christ in his infancie was circumcised circumcision then being in force neither was baptisme then instituted but now circumcision is abrogated and baptisme succeeds in the place thereof Thirdly though Christ were not baptized in his infancie for the reasons above alledged yet was he baptized if I may so speak in the infancie of baptisme it self For as soon as Iohn began to baptize Christ came unto him and required baptisme of him When the fulnesse of time was come in which God had appoynted to manifest him to the world and appoynt him our teacher by a voice from heaven This is my beloved Son in whom I am well pleased hear him According to whose example we ought not to defer our baptisme but upon the first opportunitie offered unto us receive that seal of our new-birth in Christ and admission into his church I conclude the answer to this argument with an observation of Gastius that Christ because he was Lord both of the people in the old testament and of them in the new therefore he would receive the sacraments of both and was both circumcised in his infancie and baptized also as soon as baptisme was in force Since the examination and confutation of this second Article of the Anabaptists there came to my hands a small pamphlet dedicated to the house of Commons intituled The vindicathâ—u of the royall commission of king Iesus wherein the author Francis Cornwell master of Arts and sometimes student of Emanuell Colledge in Cambridge frameth many arguments against the ordinance of the church in baptizing infants Of which I may truly say as Martiall doth of Caecilius who made disverse dishes of one and the self same kind of course root Atreus Caecilius cucurbitarum Sic illas quasi filias Thyestae In partes lacerat secatque mille Gustu protinus has edes in ipso Has prima feret alterave mensa Has coenae tibi tertia reponit Huicseras Epidipnidas parabit Hoc lautum vocat hoc putat venustum Unum poâ—ere ferculis tot assem Thou cheatest my stomack with varietie of dishes in all which there is but one sorie root drest after a diverse manner in all of them not a half-pennie worth of good and solid meat So this new Anabaptisticall Proselyte endeavours to cheat the judgement of the reader with varietie of syllogismes and enthymems in which there is but one or two arguments at most propounded in divers forms and in all of them not the weight of one solid reason the summe effect of his whole book is contained in the title-page wherein he affirmeth that the christening of children doth universally oppose the commission granted by king Iesus Mat. 28. 19. 20. Mark 16. 15. 16. and that paedobaptisme is a popish tradition brought into the church by Innocentius the third upon these two notes he runs in division through his whole book The first hath no colour of probabilitie and the latter is a grosse ignorant untruth if the baptisme of infants oppose the coÌ„mission granted by Christ Mat. 28. either it opposeth it in words or in sense not in words for there is no mention at all of children in either of those texts much lesse any prohibition of baptizing them neither doth it oppose it in sense For the meaning of our Saviour there apparently is that his Apostles and their Successors should go and convert all Nations and plant Christian churches in them first teaching them the Gospel and principles of Christian Religion and after administring the sacraments unto them which they have done accordingly first teaching the parents and baptizing them and after their children into their faith But the objection from these texts is fully answered and retorted in the end of the conference and in the solution of the first argument brought by

2. thou shalt not hearken to the words of that prophet for the Lord thy God proveth you it is true that argument with others makes a good proof There is no false prophet in the scripture the pen-men thereof were all true prophets and spake from the mouth of God I grant you they did yet by this argument alone you cannot convince an Atheist or a Mahumetan for in Mahomets Alcâ—â—ron it is said that Mahomet was a true prophet and that the Angel spake to him from God you see to what a miserable plunge you are put if you have no more knowledge then meerly the translation of the English bible Secondly for the event of prophesies you speak of how prove you the event of them For the events of the latter prophesies are not set down in scripture as namely of the destruction of the temple and the dispersion of the Jews into all nations Travellers can testifie the truth of that Besides some here I doubt not can witnesse I believe it but these travellers their report and the testimonie of those witnesse you speak of are no ground of our christian faith you see therefore that you are still to seek and not able to convince any Jew Pagan or Mahumetan out of your translated bible without other helps of learning which you want Secondly I prove that none of your Lay-men who have not received holy orders may take upon them the sacred office of preaching the word and administring the sacraments The office of a minister is a holy office which none may meddle with but those who have a lawfull calling thereunto To which purpose I alledged divers texts out of the new testament before whereunto I will adde the fearfull judgments of God in the old testament which fell upon Lay-men who medled with the priests office As first the judgment that fell upon Corah Dathan and Abiram Numb 16. 3 Ye take too much upon you seeing all the congregation is holy every one of them and the Lord is amongst them wherefore then lift ye up your selvs above the congregation of the Lord v. 28. And Moses said if these men diethe common death of all men or if they be visited after the visitation of all men the Lord hath not sent me v. 31. And assoon as he had made an end of speaking all these words the ground clave asunder that was under them v. 32. And the earth opened her mouth and swallowed them up with their families and all the men that were with Corah and all their goods Secondly Uzza who put forth his hand to stay the Arke 2 Sam. 6. 6. 7. And when they came to Nachons threshing floor Uzza put his hand to the Arke of God and held it for the oxen did shake it v. 7. And the Lord was very wroth with Uzza and God smote him in the same place for his fault and there he dyed by the Arke of God Thirdly upon Uzziah who for taking upon him to offer incense which belonged to the priests office was stricken with a Leprosie that clave to him till his death 2 Chron. 26. 18. 19. 20. 21. And they withstood Uzziah the King and said unto him it pertaineth not to thee Uzziah to burn incense unto the Lord but to the priests the sons of Aaron that are consecrated for to offer incense go forth of the Sanctuarie for thou hast transgressed and thou shalt have no honour of the Lord God Then Uzziah was wroth and had incense in his hand to burn it and while he was wroth with the priests the Leprosie rose up in his fore-head before the priests in the house of the Lord besides the incense Altar And when Azariah the chief priest with all the priests looked upon him behold he was Leprous in his fore-head and they caused him hastily to depart thence and he was even compelled to go out because the Lord had smitten him And Uzziah the King was a Leper unto the day of his death and dwelt as a Leper in a house apart because he was cut off from the house of the Lord. Fourthly upon husband-men and heards-men that took upon them to prophesie Zach. 13. 4. 5. 6. And in that day shall the prophets be ashamed every one of his vision when he hath prophesied then they shall wear a rough garment no more to deceive But he shall say I am no prophet I am a husband-man for men taught me to be an herds-man from my youth up So you artificers may be ashamed of your prophesying and say I am a trades-man I am no prophet men taught me to exercise a handy-craft from my youth At this one Cufin being very angry said M. Doctor I am more lawfully called to preach the word then you and that I will prove by scripture You will have a hard task of it for neither my name nor yours are found in scripture neither is there any colour in all Gods word for any Lay-mans preaching much lesse such an illiterate artificer as you are He that is called by saints to preach is better called then he that is called by ungodly men But I am called by saints Ergo my calling is better then yours You are like the Pharisees who justifie your selvs what arrogancie and pride is it in you to tearm your societies a company of saints Neither were you called by saints nor I by ungodly men I am called by those who live in no known sins But you are called by bishops who lived in known sins Ergo I am more lawfully called then you Such a company of saints as you are two of your holy society was lately accused for a Rape How can you know that none of your society live in known sins who cannot say so of your self Much lesse of any of them For I appeal to your own conscience whether you and they in your prayers to God do not ask him forgivenesse as well for sins against conscience as for sins of ignorance as well for known as unknown sins besides have you no idle thoughts or fleshly lusts or desires in you I do not deny but I have And do you not know that these are sins I know they are Then by your own confession you live in known sins Though I know them yet I do not approve of them And can you prove that he who ordained me approved himself in any known sin He who ordained me was a learned grave and religious bishop who lived and dyed without spot or taint and I cannot sufficiently admire your boldnesse who charge him who ordained me with walking in known sins and approving them who knew not the man who he was take heed of these flanders the tongue that lyeth slayeth the soul. Whosoever he was he was but a particular man and Christ gave the power of ordaining to his church not to any particular men Though Christ hath

there is a prayer for the dead Remember not Lord the offences of our fore-fathers prayer against suddain death which may be a blessing prayer for all that travell by land or by water and so for theevs and Pirats for all women labouring of child and consequently for all queans and harlots there is rapping out of oaths and no better then exorcisms and conjurations by thy nativitie and circumcision by thy crosse and passion c. And therefore many who are in charitie with other prayers are frighted with the Letanie and as soon as the Minister beginneth it they run swifter out of the church then he over it But I may truly say with the prophet timuerunt ubi non erat timor they feared where there was no cause of fear like silly ducklings they were scared at the sight of the shadow of a Kite in the water For not to answer all their objections en passant they are not worth the stay or insisting upon any of them those words they first stumble at Remember not the offences of our fore-fathers are not a prayer for the dead but for the living that God would not so remember of offences of our fore-fathers as to visit them upon us according to that dreadfull menacie in the second commandement I am a jealous God and visit the sins of the fathers upon the children to the third and fourth generation of them that hate me The suddain death we pray against is not a quick riddance out of pain or a speedie taking us away from the evill that is to come for that indeed were to pray against our own good but by mors repentina or suddain death there is meant unexpected or unprepared death when we are summoned by death as by Gods messenger to bring in our bills and books to be examined at the great Audit before our accompts be readie it is true wee should be alwayes readie but who of a thousand is so And if any be tardie as thou and I are shall any blame us for desiring a day at least to make even reckonings and perfect our account As for those passionate strains By thine agonie and bloodie sweat they are no forms of oaths much lesse conjuration as these ignorant Sectaries blaspheme them but a compendious and verie usefull recapitulation of the storie of the Gospel and an acknowledgment of the chief means of our salvation and a vehement obtestation by the meritorious actions and passions of Christ like to that 1 Thess. 1. I beseech you brethren by the Lord Iesus Christ. Neither are such kind of earnest obtestations unusuall in our petitions to men per dextram tuam Caie Caesar saith Cicero per connubianostra saith Dido If they are true Christians they beleeve that God hath and doth deliver us from all punishment due to our sin and from eternall death by these very actions and passions of Christ recounted in the Letanie and if these be undoubted means of our salvation ought we not to pray to God to save us by these means from wrath and bring us to his everlasting kingdome The preposition By hath many significations sometimes it is the note and sign of an oath sometimes and that most usually it signifieth the instrumentall cause and so it is taken in the Letanie wherein we doe not affirm or swear any thing to be so or so by Christs nativitie or circumcision or death or passion but we pray to God to deliver us from all the evils both of sinne and punishment before specified by these meritorious actions and passions of our Redeemer as by the only effectuall means to procure us such a deliverance And for the extent of our charitie and generalitie of our prayers as we are commanded by the Apostle while we have time to doe good unto all men but especially to those of the houshold of faith so we are likewise to pray for all men because there is no man so wicked and in so damnable a condition to whom God for ought we know may not give repentance unto life and we are indebted unto Gods mercie and restraining grace that we run not into the like excesse of not as they nor are as wide from the way of salvation as the farthest wandering sheep And though we pray indefinitely for all that travell by land or by water yet those all in the churches account are no other then such as travell in the way of a lawfull calling And as for women labouring with child we pray nothing for them but that they may be safely delivered nor for any that are in present danger but that God would preserve them and have we not expresse warrant for such a prayer both in the words of Iob O thou preserver of all men and of the Apostle 1 Tim. 4. 10. God is the Saviour of all men especially of those that beleeve Upon which ground the Apostle himself inferreth a necessarie dutie of all Christians to pray for all men 1 Tim. 2. 3 4. I exhort you therefore that first of all supplications prayers and intercessions be made for all men for this is good and acceptable in the sight of God our Saviour who will have all men to be saved and to come to the knowledge of the Truth ARTIC 4. Concerning the calling of Pastours ANABAPTIST THat there ought to be no distinction by the Word of God between the Clergie and the Laitie but that all who are gifted may preach the Word and administer the Sacraments THE REFUTATION This prodigious errour which may be easily convinced not onely by the cleare light of Scripture and the practise of the Christian Church from the beginning to this day but also by the glimmering light of Reason and Custome of all Nations a mungrill sect of late betweene Brownists and Anabaptists have set abroach and thereby after a sort justified the scandall laid upon some in the Reformed Churches by Card Bellarmine that Protestants have no order at all among them but confusion that among them all sorts of Tradesmen and Artificers handle the Word and Sacraments with foul and unwashed hands to the great dishonour of God and prophanation of his holy Ordinances But let the Cardinall and all Papists know that we owne none of these russet Rabbies or Apron Levites but detest and abominate them as much as we doe that great Patriarch of the Anabaptists Cuiperdolin who in Munster at the Coronation of their Taylor King creeps upon all foure and passing through a great throng of people breathed into all their mouthes saying to every one in particular The Father hath sanctified thee receive the holy Ghost This Heresie may be felled downe at three blowes of the axe Saint Iohn Baptist speaks of laid to the root of the tree after this manner ARGUMENT I. No man may conjoyne or confound them whom God hath severad and distinguished But God in his Word hath severed the Clergie from the Laity distinguished the Priests from the people Nem.

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