Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
prayer_n	church_n	hand_n	imposition_n	2,100	5	10.5630	5	false

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

although they be not of the Papists reputed to bee of the substance of Baptisme but rather de solemnitate for his better grace and credit that so the people might conceiue better and more reuereÌ„tly of it as exorcising and blowing on the baptised the giuing to him salt the touching his nose and eares with spittle the anoynting of his brest and shoulders the oyling of the crown of his head the often crossing the giuing to him a white garment a burning taper and such like Yet because these much haue corrupted the simple pure and naked institution of Christ made the people to haue in greater reuerence these deuised ceremonies then Christs blessed Sacrament such superstitious fansies of men were worthily abandoned out of the Church in the ministring of this Sacrament not thought fit to be continued And yet since many of the fauorits of Rome haue not reputed these rites to bee of the substance or necessity of Baptisme but that only which our Sauiour in his Gospell instituted declaring in many their writings that there was a time when in Baptisme these were not vsed diuers times when these diuers rites were brought into the church for they were not all borne and hatched in one day it hath been the iudgement of the Church of God that they which haue been baptised in the Church of Rome notwithstanding those her many superstitioÌ„s in this Sacrament vsed haue in respect of the substaÌ„ce of Baptisme been truly baptised and ought not againe to bee baptised of vs so Zanchius They do impiously and vnskilfully which either in the Church of Rome or in our Churches hee meaneth the reformed do cause them that are rightly baptised againe for to bee baptised Thus then you see that the Crosse in Baptisme is not of the substance of Baptisme for Christ remembreth it not in the institution of Baptisme neither is it mentioned in the story of the Actes where yet many are said to bee baptised but added after as a conuenient rite This therefore if any wanted yet were they fully baptised if any had it yet then had they nothing more of the substance of Baptisme then the other and therefore they both were rightly fully reputed to be baptised Now are we in the second place to shew vnto you that the auncient Fathers in their times vsed to signe with the signe of the Crosse them that were baptised For the proofe of this you shall haue not two or three witnesses but a full Iury not forced to speake that which they neuer meant but freely deliuering their owne meanings nor speaking at randome of the Crosse in generall but properly in particular of the Crosse in Baptisme of whom the first is Basil surnamed the Great who seeking to proue that some rites were to be receaued from the tradition of the Apostles which are not expressely set downe in the letter of the word and yet then were in vse in the Church of God amongst other nameth this first In Baptisme to signe with the signe of the Crosse those which haue their hope in the name of our Lord Iesus Christ. In which marke first that he saith that to signe with the signe of the Crosse was from the tradition of the Apostles secondly that it was then in vse in the Church of God The second is Iustin Martyr who to the question why Christians when they prayed turned to the East gaue for answere because that in the opinion of men the Sun there rising was the more worthie part as saith he with the right hand in the name of Christ we consigne those that need this signe because it is more honorable then the left Where marke 1. That the Minister did signe the baptised 2. With the right hand 3. That hee reputed this signe somewhat needfull The third is Tertullian whom Cyprian honored as his Master he speaking of Baptisme and the Lords Supper saith The flesh is washed that the soule may be clensed the flesh is anoynted that the soule may bee consecrated the flesh is signed that the soule may be sensed the flesh is shadowed by the imposition of hands that the soule may be illightned by the spirit the flesh is fedde with the body and blood of Christ that the soule may be satisfied with God In which you may obserue that the party that was baptised with water was also signed with the signe of the Crosse The next is Origen who in an exhortation he maketh to his hearers to liue a godly life saith Let not Sathan say this man was called a Christian was signed with the signe of the Crosse in his forehead but he doth my will and he hath my seale in his heart behold he which renounced me and my workes in Baptisme hath againe made himselfe a seruant in my workes and againe obeyeth my lawes Where most plainely Origen sheweth that the baptised in his time were signed with the signe of the Crosse in their foreheads About the same time Arnobius reuerend amongst the Christians of renown among the Gentiles saith Since Christ is risen from the dead and ascended vp to heauen wee his Apostles and Disciples with all that beleeue haue the signe of the Crosse in good so that our visible and inuisible enemies may see in our foreheads his signe and bee ashamed In which we may obserue that all that beleeued were signed in their foreheads with the signe of the Crosse secondlie that the Apostles Disciples and all the faithfull reputed it as good lastly that by it the enemies of Christianity since Christ was risen and ascended were done to shame The like witnesseth zealous Cyprian who sheweth that they which were baptised in the Church were offered to the Church by their gouernours and by prayer and imposition of hands enioyed the holy Ghost and were consummated by the Lords signe Where note hee calleth the signe in Baptisme the Lords signe Secondly that in the end or after the Sacrament of Baptisme it was administred To the same purpose Athanasius whom Basil calleth the Physition of the Church diseases who hath perswaded the barbarous nations in their sauage countries to lay aside their cruelty and to thinke of peace but the faith of Christ and the signe of the Crosse Where note that by their Baptisme the barbarous nations were conuerted from their sauage crueltie vnto peace In like manner Ambrose Hee caÌ„not be holden of the second death which is signed with the signe or mystery of the Crosse For the preaching of the Crosse of Christs is an argument that death is conquered A little after He cannot therfore bee holden of death because hee hath the signe that death is conquered for him Where hee sheweth that the baptised cannot be holden of the second death except they make themselues vnworthy Christs merit because they haue the Crosse in Baptisme a signe that death is conquered for them So Chrysostome hauing before spoken of the

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

they are subiect vnto Christ. This is that Origen reporteth that Britaine hath receiued Christian Religion This is that which Chrysostome witnesseth before in Britaine they did eate mans flesh but now there with fasting they doe feede their soules And in another place the Brittish Iland which is placed not in this sea but in the very Ocean hath felt the power of Gods word there are Churches founded there are Altars erected This is that which Arnobius confesseth that Gods word runneth so swiftly that when so many thousand of yeares God was only knowne in Iuda now within a few yeares he is not vnknowen vnto the Indians on the East nor yet to the Britaine 's on the West This is that Athanasius acknowledgeth that in the great CouÌ„cell at Sardica by the command of the most religious Princes Constantius Constance more then three hundred Bishops by their verdicts acquitted him amongst which were the Bishops of Spaine France and Britany This is that that he writeth to Iouinian that he taught the same faith which the Father 's assembled at Nicon did acknowledge and vnto which all Churches in all places gaue witnesse whether in Spain Britany France or Italy To these I might adde sundrie other the authorities of the auncient Fathers Greeke and Latin but by these you may vnderstand that long before the time of Gregorie the Great the faith of the Britaines but not English for of them in those former times no mention is made was famous amongst all the Churches of God Wherefore I would aduise those my brethren which are so ready to find fault with others more aduisedly to consider of this and other their positions before with so blacke a cole they note their brethren for setters abroach of Popish errors Now here that you may the better know in this cause the difference betwixt the Papists our writers you must briefely vnderstand that this is not questioned betwixt vs whether Austin was the first that taught the English Christianity in this Iland all do acknowledge that Ethelbert was the first of the Saxon Kings that heere was Christened neither was the Church of the English knowen to bee a member of Gods Church before those daies Neither is it questioned betwixt vs whether this Austin was the first that preached Christianity in this Iland for among the Britaines Christianity was many hundred yeares before Their and our records and the mouth of antiquitie commending the faith of the Britaines doth witnesse the same But this is in question betwixt vs and them as reuerend Fox in his second booke of Actes and Monuments sheweth whether the Britaines and Christians in this Iland first receaued the faith from Rome or else where The which although I will not take vpon mee at this time to decide yet vpon these reasons iudge you what I say I thinke that the Britaines first receaued Christianity not from Rome but from some other place For although all antiquity doth acknowledge which we cannot gain-say that of the Britaines Lucius was the first Christened King yet as Christs religion was long before in Rome before the Emperours embraced it and were baptised so might Christianity be long before in this Iland before the Prince receaued it and by his publike authority gaue countenance to it For we find recorded in our stories that in the time of Tiberius this Iland receaued the faith by the preaching of Ioseph of Arimathea who with others was sent out of Fraunce by Philip the Apostle to preach the Gospell who continued and was buried in the place after called Glassenbury as Henry the second in his Charter after the recitall of many former and auncient Charters doth acknowledge if then the Gospell was receaued by the preaching of Ioseph then not from Rome The which may seeme heerein the more probable in that the Brittish Bishops with whom the remembred Austin desired further conference would haue no fellowship with him which came commended from Gregory then Bishop of Rome neither could be perswaded to leaue many their positions rites and customes which agreed with the East Churches but were differeÌ„t from those then in vse in the Church of Rome Surely in the keeping of the feast of Easter as the fast on Saturday they follow not the guise and custome of the Church of Rome but rather the East Churches which feasted on Saturday and in those times kept their Easter not on the same day as Victor of Rome vrged but on the day vsually kept and obserued of the Iewes which all the Churches of God at first so kept and which in all probability was first commended to them by Ioseph or by Simon Zelotes the second Bishop of Hierusalem the first founders of Christian religion in this land Thus then you see in that Ioseph of Arimathea was the first that first preached Christianity in this Iland in that the Brittish Bishops would haue no fellowship with Austin that came commended from the Sea of Rome in that in many rites and customes the Christians in this Iland were different from the rites customes and vsages of the Church of Rome and agreed in theÌ„ with the East Churches and with that which the Apostles and Ioseph of Arimathea did therin whilest they liued it may probably be presumed since there is nothing of moment that makes to the contrary that not from Rome but from the East Churches the Britaines in this Iland first receaued the faith Now what remaineth but that you fairely take that which hath been spoken that wee all in all our censures would suffer out zeale to bee guided with knowledge knowledge to bee moderated with loue that in our praiers desires and best endeuours with a good conscience we would seeke for the peace of our Hierusalem the Church and kingdome in which wee liue so shall wee prosper it shal alwaies whatsoeuer betide vs go well with vs Amen Sit Deo Gloria Rom. 14.1 1. Cor. 1â— â— 12.18 The abridgement of the Apologie of the Ministers of Lincolne Dioces pag. 25. That the Crosse is not of the substance of Baptisme therefore not absolutely neceâ—rie â—asil de Spiritu â—ncto cap. 12. Zanchius traâ— in 5. cap. ad Ephes cap. 2. Idem lib. 1. dâ— cultu Dei externo Ephes 4.5 a Ierom. in Eâ—es cap. 4 â—mbros de Saâ—am lib. 2 â—p 7. Chrysost Ioan. hom 4. Basil de spiâ—t sanct c. 27 â—rgor Nyss â—ap Sozom. â—st Eccl lib. 6 â—p 26 â—ncil Tolâ—t 4 â—p 5. Thom. in 4 â—nt dist 3. Gregor Epist â— 1. Epist. 41 â—andro â—yprian epist â— 4. Epist. 7 â—inwood de â—is Act. 2.4 Joan. Pechâ— apud Linwoâ— de baptisme Zanch. explicat ni 5. cap. aâ— Ephes cap. 7. obseruat 49. That the auâ—cient Father signed the baptised with the signe of the Crosse â—sil de spirit â—ct cap. 27. â—in Martyr Orthodox â—ons Quaest. â—3 Tertul. de â—surrect carâ— Origen in 38. homil 2â— â—ob comâ—t in

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