Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nation_n	command_v	disciple_n	infant_n	1,492	5	10.8339	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14216	The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.; Doctrinae Christianae compendium. English	Ursinus, Zacharias, 1534-1583.; Parry, Henry, 1561-1616.	1587 (1587)	STC 24532; ESTC S118924	903,317	1,074

man then forbid water that these shoulde not bee baptized who are partakers of the same benefites with the whole Church 4 Baptisme in the newe testament succeedeth circumcision and indeede so succeedeth as it hath the same vse which circumcision had in the old testament Coloss 2.11 Yee are circumcised in Christ with circumcision made without hands by putting off the sinnefull bodie of the fleshe through the circumcision of Christ in that yee are buried with him through Baptisme in whome yee are also raised vp together But in the olde testament circumcision was to be giuen to those Infants which were born in the Church of the old testament who were also therefore circumcised Therefore Baptisme also is to be giuen to the Jnfants borne in the Church of the new testament as being our circumcision that is a sacrament whereby the same thinges are confirmed and conferred and that vnto all them now in the new testament which were confirmed and vnto all which they were confirmed and conferred in the old testament by circumcision Wherefore they who denie Baptisme to Infants born in the church spoile theÌ„ of their right For they who are born in the church are Citizens of the Church by the grace and benefite of the Couenant and therefore the right of Citizens belongeth vnto them by the same benefite of the couenaunt and to bee borne in the Church is vnto Infants in steed of profession of faith repentance Certaine obiections against the Baptisme of Jnfants refuted 1 OBiection They who beleeue not Infants beleeue by an inclination to faith and therefore are to be baptised are not to be baptized For it is saide he that shall beleeue and shall be baptized c. But Jnfants doe not beleeue Therefore they are not to bee baptized For vnto the vse of Baptisme faith is necessarilie required for whosoeuer shall not beleeue shal be condemned But vnto those that are condemned the signe of grace must not bee giuen Aunswere First the Maior is false for it holdeth not generallie Wee might for instance oppose vnto them the example of circumcision which was giuen to Infants who could not yet beleeue It is true therefore of those who are of vnderstanding that of them none are to bee baptized but such as beleeue Neither yet are they able to pronounce of those who are of vnderstanding that they doe beleeue Wherefore if Infants are not to be baptized because they haue not faith neither are they then who are of age vnderstanding to bee baptized of whom it cannot be knowen whether they doe beleeue or no. As Simon Magus was baptized and yet was an hypocrite But say they Profession of faith is sufficient for the Church Wee confesse that this is true and we adde further that to bee borne in the Church is vnto infants in steede and in place of profession 2. Where they say That vnto the vse of baptisme faith is required we graunt it but yet distinguishing of faith so that we say Actual faith is required in those of vnderstanding but in Infants is required an inclination onelie to this Actual faith So vnto the vse of circumcision was required Actual faith in those of vnderstanding but in Infants an inclination thereto onely 3. We deny their Minor proposition which denieth that Infants doe beleeue For Jnfants doe beleeue after their manner that is according to the condition of their age whereby they haue an inclination to beleeue or doe beleeue by inclination For faith is in Infants potentiallie and by inclination albeit faith bee not in them actuallie as in those who are of age and vnderstanding And as wicked Infants which are without the Church haue not actual impietie and wickednes so godly Infants which are in the Church haue not actual piety godlines but an inclination only to godlines Furdermore Infants also haue the holy Ghost and are regenerated by him as was Iohn when as yet he was in the womb And it is said vnto Ier. cap. 1.5 Before thou camest out of the wombe I sanctified thee If Infants haue the holy Ghost then doubtles he worketh in them those things vnto which are necessary saluation Wherefore Infants donot prophane Baptisme 2 Obiection Jt was neuer commaunded that Infants should be baptized Christ commandeâ— that Infants should bee baptised Aunswere Wee haue a generall commaundement For Christ commaundeth that all his scholers and disciples be baptized Teach saith hee al Nations baptizing them But Infants are scholers and disciples of Christ because they are borne in the schoole of Christ and are taught according to their manner The same did Peter commaund saying Vnto you the promise is made and vnto your children Againe Can anie man forbidde water that these shoulde not bee baptized Paul also commaundeth this when hee teacheth That we are circumcised in Christ and are buried together with him by baptisme Baptisme therefore was substituted in the place of circumcision which substituting of baptisme is in steede of a commandement 3 Obiection If Infants are to be baptized Infants are not to be admitted to the Supper although they are to be baptised they are also to be admitted vnto the Supper for the Supper is to bee giuen to the whole Church as well as baptisme Aunswere This reason doth not follow because there is a difference betweene baptisme and the Supper For baptisme is an entrance and receiuing or a signe of receiuing into the Church whence it commeth that the supper is to be graunted to none except he be first baptized But the Supper is a confirmation of our receiuing into the Church whence it foloweth that they who are baptized are not straight way to bee admitted vnto the Supper For Infants ought only to be admitted vnto those sacraments which are signes of our receiuing into the couenant and the Church but such a sacrament is baptisme as hath beene saide in the newe testament The Supper is instituted for our confirmation to bee a signe whereby GOD might confirme and seale vnto vs that hee hauing once receiued vs into the Church will also euermore preserue vs in it that we neuer fall from it or forsake it also that he will continue his benefites once bestowed vpon vs and will cherish and nourish vs by the bodie and bloud of Christ This they who are of age and vnderstanding stand in neede of to be a confirmation vnto them as who are diuersly tempted Vnto baptisme regeneration sufficeth by the holy Ghost or an inclination to faith and repentance 2. Jn the Supper are added and required conditions which hinder the vse thereof to bee graunted vnto Jnfants And therefore although they are to be baptized yet they ought not to be admitted vnto the Supper For vnto those sacraments onely are Infants to be admitted which haue no such condition adioined whereby their age is excluded But the conditions which are in the Supper do altogether exclude Infants from the vse thereof For in the Supper it is

such as define the circumstances of the duty of magistrates and subiects and citizens one towardes another is in euery place and at all times most iust the same are law-makers to follow But in that forme of the Mosaicall gouernment many things are applied to the state and condition of that nation region time and ceremoniall woorship the obseruation whereof would now be neither iust nor profitable because the causes for which those lawes should be giuen to the Iewes are taken away or changed as of giuing a bill of diuorce of marrieng the widowes of their kinsemen Wherefore God will not that all nations and ages be tied vnto those Lawes An argument whereof is that euen at that very time when hee commanded these Lawes to be obserued he bound not all nations but onely Abrahams posterity vnto them and yet some that liued according to such ciuil Lawes of other nations as were not wicked and vngodly did please him as Naaman the Syrian and whosoeuer of the Gentiles were conuerted who yet notwithstanding did not obserue the ceremonies and ciuill Lawes of the Iewes And Paul Rom. 13. saith we must obay not only those which gouern according to Moses lawes but also other Magistrates as the ordinance of god as long as they command nothing contrary to the commandements of God And himselfe also submitted himselfe vnto the Romane Lawes when he appealed vnto Caesar and when he said Jt was vnlawfull to binde one vncondemned which was a Romane Furdermore if any man will hence conclude That seeing it is lawfull to vse the Lawes of other common-weals as the Athenian Romane such like it is therefore much more lawfull beseeming to imitate and folow the forme of that common-wealth which was immediately ordered and constituted by God himselfe We easily grant that wise and discreete magistrates and law-giuers may take as wel thence as out of other gouernmentes if there bee anie thing conuenient and agreeing with their subiects with whom the times wherein they liue so that all opinion of necessity bee taken away that is so that it bee not therefore commaunded or reteined because it was prescribed by Moses to the Iewes but because there are good reasons wherefore nowe also it shoulde bee doone so and if the causes be chaunged then that the liberty also of changing these lawes by publicke autority be reteined Moreouer although ceremoniall and ciuill lawes are wholy abrogated as touching obedience also yet is not the Morall law in like manner abrogated For this after Christ was exhibited ceased indeede as touching the curse and constraint but not as touching obedience The reasons hereof are strong and cleare First The Sonne of god was not therefore made Mediatour tooke the forme of a seruant became obedidient vnto his Father euen vnto the death of the Crosse and redeemed vs from the curse of the Law that we should continue and persist in sinnes and enmity with God but that hee might deliuer vs from sinne reconcile vs vnto God and make vs againe like vnto god the temple of god If then he had this end for which hee did deliuer vs from the curse of the Lawe hee did not withall take away the bond of our obedience For this is the Mediatours office to expiate and do away sins and to bring to passe that hereafter the party offended bee no more offended by that party which had offended Secondly how much the more and greater Gods benefites are towardes vs so much the more are we bound to yeeld thankefulnes vnto him that is to liue according to his will and Law But they who are iustified and regenerated by faith in Christ haue receiued moe and greater benefits than others For these are ouermore added vnto their creation and preseruation and other benefits common to the wicked with the godly Therefore we are more bound after than before regeneration and iustification to yeeld and performe obedience to Gods Law Many testimonies confirme the same as Mat. 5.17 Thinke not that I am come to destroy the Law or the Prophets J am not come to destroy them but to fulfill them This is meant of all the parts of the Lawe but especially of the morall Lawe For Christ fulfilleth the Law foure waies First by his owne righteousnesse For Christ onely hath perfectly performed such obedience as the Lawe requireth both because he was the sonne of God and conceiued by the holy Ghost and also because hee could not haue satisfied for vs except himselfe were free from all spot or staine of sinne Heb 7 26. Such a high Priest it became vs to haue which is holy harmelesse vndefiled separate from sinners Secondly by paying sufficient punishment for our sinnes Rom. 8.3 For that that was impossible to the Lawe in asmuch as it was weake because of the flesh god sending his owne Sonne in the similitude of sinnefull fleshe and for sinne condemned sinne in the fleshe that the righteousenesse of the Lawe might bee fulfilled in vs which walke not after the fleshe but after the spirite 2. Cor. 5.21 He made him to be sinne for vs which knew no sinne that we should be made the righteousnes of God And this fulfilling of the types of the lawe the paying of that punishment which wee did owe is that verie abrogating of the Lawe whereof wee haue spoken Thirdly Christ fulfilleth the Lawe in vs by his spirite reforming vs by him vnto the image of God that we also may in this life begin internall and externall obedience which the lawe requireth of vs may perfourme the same whole and entire in the life to come Now both these to wit punishment paide for vs by Christ and righteousnes begun in vs are comprehended and vnderstoode by S. Paul when he saith That the righteousnes of the lawe is fulfilled in vs which walke after the spirite And of the giuing of the Holie Ghost and of regeneration which is wrought for and by Christ S. Paul purposely entreateth Rom. 6. 7. Fourthly Christ fulfilleth the lawe by teaching it that is by repurging and purifying it from errors and corruptions and by restoring the true doctrine and vnderstanding thereof which he doth Matth. 5.6 7. If then Christ both teacheth and restoreth the obedience of the lawe in vs he doth not abolish the lawe as concerning obedience The same doth Paul teach Rom. 3.31 Do we then make the lawe of none effect through faith God forbid yea wee establish the lawe Now by faith or by the righteousnes and iustice of faith the Law is established not onely in confessing or approuing the iudgement and accusation of the Lawe against vs as that we doe not yeeld due obedience vnto the Lawe for asmuch as we seeke for righteousnesse without our selues in Christ in satisfieng because through faith is applied vnto vs christs satisfaction equiualent to eternall punishment which the Law required of vs not performing perfect obedience by this faith then it is wrought that without the

is that some certaine time be alotted to the ministery of the Church or to the publick seruice of God The other part is Ceremoniall and Temporarie namely that that time be the seuenth day that therin be kept the Leuitical ceremonies That this part bee temporarie and the other perpetual is vnderstoode by the end of the commaundement and by the causes of both parts whereof more shal be spoken afterwardes Now we wil in few words expound the wordes both of the commaundement and of the reason adioined vnto the commandement Which being once knowen so much the easier shal bee vnderstoode those things which are afterwardes to bee spoken concerning the sabboth Remember thou keep holy the sabboth daie that is with great care and religion keepe holy the sabboth day Not without cause doth God so seuerely commaund the keeping of the sabboth 1. Because the breach and violating of the sabboth is the breach and violating of the whole worship of God For the neglect of the ministery doth easily corrupt the doctrine and worship of God 2. Because by the exacting of the ceremoniall or typical sabboth God would signifie the greatnesse and necessitie of the spiritual sabboth 3. Because god wil haue the external sabboth to serue for the beginning and perfecting of the spiritual sabboth in vs. 4. Because he willeth the sabboth to bee kept holy and to be sanctified that is that sinnes should be eschued and auoided therein good works done and that it should not be spent in slothful idlenesse Now god is otherwise said to sanctifie the sabboth than are men God is saide to sanctifie the sabboth because he appointeth it for diuine worship men are saide to sanctifie it when they referre it to that vse vnto which god hath appointed it Thou and thy sonne and thy daughter c. He will haue also our children and familie to cease from their labours for two causes 1. Principallie that these also may be brought vp by their parents and masters in the seruice of God and may be admitted vnto the ministerie of the Church For God will haue these also to be members of his Church 2. Because hee will haue especiallie on the Sabboth day loue and bountifulnesse towards our neighbour to be shewed and seene in the Church The strainger c. Hee willeth also straingers to intermit their labours and that if they were conuerted vnto true religion because they were of the houshold of the Churche if they were infidels he commandeth it theÌ„ not in respect of themselues but in respect of the Israelites 1. Least by their example they should giue offence vnto the Church 2. Least their libertie might bee an occasion vnto the Jewes to accomplishe by them those labours which it was not lawfull for them to woorke by them selues and so the lawe of God should bee deluded Hereby is aunswere made vnto three questions 1. Whether other nations were also bound to the Mosaical ceremonies if any of them liued among the Iewes 2. Whether they which are aliens from the church may or ought to be forced to religioÌ„ 3. Whether the sacraments among which was also the Sabboth ought to be coÌ„mon vnto Infidels with the Church Vnto these questioÌ„s we thus answer As concerning binding constraint the strangers which conuersed among the Iewes were not forced either to al ceremonies or to religion but to external discipline which was necessary for the auoiding of breeding offences in the Church wherein they liued For a Magistrat ought to be a maintainer of discipline order according to both tables of the Decalogue amongest his subiectes and to forbid manifest idolatry and blasphemies Moreouer as coÌ„cerning the binding there was a peculiar consideration and respect of the sabboth which was not then first by Moses prescribed vnto the Israelits but commanded by God from the beginning of the world vnto all men and so did bind all men vntill the comming of the Messias Although indeed this commaundement and ordinance was so growen out of vse among other nations that they accounted it among the number of the chiefe reproches wherewith they derided and scoffed at the Iewes Furdermore the sabboth was no sacrament vnto Jnfidels because neither did the promises belong vnto them that God would be their sanctifier neither were they therefore constrained to cease from their daily labours as for a testification or confession of this promise but onely for auoiding of offence and for preuenting of such occasion of breaking the sabboth as might bee giuen by them vnto gods people These thinges are also the better vnderstood by this that their cattle also are commaunded to rest whose rest had no respect or consideration either of Gods woorshippe or of a Sacrament but was commaunded only in respect of men 1 That all occasion of labouring might be cut off by forbidding the labour or vse of their beasts 2 That also they sparing brute beasts might learne how greatly God wil haue regard to be had of mercie and fauourablenesse towards men For in sixe daies This reason which is annexed vnto the commaundement is drawne from Gods rest appertaineth to the ceremonial commaundement concerning the Seuenth day And rested on the seuenth day That is hee ceased to create anie newe partes of the world as being nowe perfect and such as god would haue it to be This seuenth day he consecrated to diuine seruice 1. That by the example of his owne rest as a most forcible and effectuall argument hee might exhort men to the imitation thereof And so the imitation of this rest is double Ceremoniall or signifieng and Morall or spirituall or signified 2. That this rest of the seuenth day might bee a monument of the creation then finished and absolued by God and of his perpetuall preseruation and gouerning of his worke euer since that day vnto his owne glorie and the safetie of his chosen and that so it might be a pricke to stir vs vp to the consideration magnifieng of Gods workes towardes mankind Furdermore God did not therefore grant six daies vnto labour and the seuenth to diuine woorship that on other daies the worshippe of God shoulde bee omitted but hee requireth these two thinges 1 That on the sabboth day there bee not onely a priuate seruing of God as on other daies but also a publike seruing of him in the Church 2 That on that day all other labours should giue place both to the priuate and publicke seruice of God which on other daies euerie one doth exercise according to his vocation We are furder to beware of a Jewish superstition which Christ also doth once again refute in the Gospel namely to thinke it vnlawfull to performe on the sabboth day whatsoeuer woorkes belonging to the necessitie either of his owne life or of anothers For by the end of the commaundement it appeareth that only seruile woorkes or such as hinder the exercise of the ministerie are forbidden of God but not those which hinder not the

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