Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	flesh_n	soul_n	20,045	5	5.6682	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16619	A shorte treatise, of the crosse in baptisme contracted into this syllogisme. No humane ordinance becomming an idoll, may lawfully be vsed in the seruice of God. But the signe of the crosse being a humane ordinance is become an idoll: ergo· The signe of the crosse may not lawfully be vsed in the seruice of God.	Bradshaw, William, 1571-1618.	1604 (1604)	STC 3526; ESTC S120939	11,048	30

to any religious vse would it haue sufficed to say this is not the same Ephod that Israell maketh an Idoll of neither is it sett heere to be worshipped for your brethreÌ„ doe grevously sinne therin but only to keepe â—n minde they great victory that God by Gideon gaue to Israell Right so the crosse vsed by the auncients to sheew that they were not â—shamed of Christ crucified being meerely â—yuill and yet expressinge a most christian â—esolution hauing bene abused yea continuâ—ng to be worshipped both in imagine and â—n signo it seeÌ„eth that this filth hath made â—t vnfitt on any pretence of restoringe it to his auncient vse to be annexed to the holy thinges of the sanctuarie especially whâ—â— their are so many papists that superstitionâ— aâ—use it among vs. Now for the religioâ—â— vse of the crosse by the auncientes it was nâ—uer free from sinne and superstition as afteâ—wardes is sheewed and if it were yet it beiâ—â— an humaine ordinance and now not only â—bused to IdolÃ trie but becominge it selfe â— most abominable Idoll no water can clenâ—â— it nor any pretext purifie it for the holy seâ—vice of Iehouah But in very deed to speaâ— as the truth is the crosse is reteined among vs with opinion very superstitious and erâ—â—nious for in the late Canons it is said thâ—â— the child Canon 30. is therby dedicated vnto the sâ—â—uice of him that died on the crosse What ã€ˆâ—Šã€‰ this but to equall mans ordinaÌ„ce with Godâ— and to ascribe that vnto the crosse which ã€ˆâ—Šã€‰ due vnto Baptisme a conceite fitter for ignarant papistes then learned christians ã€ˆâ—Šã€‰ assent vnto Neither doe we vse it as the auâ—cientes did for Cyprian Augustine Chrisâ—stome others Turtulâ— de bapti ca. 7.8 Euseb. li 6 ca. 48 Innocent 1 epist cap. 3. Rab. maâ—de insti cleric cap â— Durand de ritib. eccles li. 1. cap. 20 it is apparant that thosâ— times did consecrate the elimentes therwith â—nd did not crosse the childs forhead at all â—ut referred that vnto the Bishopps confirâ—ation so that our crossing the Infants forâ—ead and not the element of Baptisme is a â—eere noueltie without any warrant of that â—ntyquitie Our vse of the crosse a Noveltie of some 60-yeares standing neither will that place of Tertulâ—ian de resurrectione carnis proue the conâ—rary The flesh is washed that the soule may â—e purged the flesh is annoynted that the soule may be consecrated the flesh is signed â—hat the soule may be guarded the flesh is â—hadowed by the imposition of handes that â—he soule may be by the spirit inlightened â—he flesh doth feed on the bodie and bloud of Christ that the soule may be filled and farâ—ed of God In which wordes he ioyninge toâ—eather diuers cerimonies of the christians â—oth indeede mention the signinge of the â—aithfull but it may as well be referred to â—onfirmatioÌ„ expressed by imposition of haÌ„ds â—s to Baptisme vnderstood by the washinge â—f the body and that one better reason for it is more than probable that the signe of tâ—â— crosse was not yet vsed in Baptisme seâ—ing Iustin Martyr in defens ad Antonin a Tertull. de Baptismo et de corona miltis As for Martial his epist are iustly suspected doe describe the forme of Baptisme vseâ— in those times and yet make no mention oâ— the crosse therin which in all liklyhood theâ— would not haue omitted if it had bene vseâ— therin especially Tertullian who in that very place speaketh of the crosse as vsed out oâ— Baptisme in the ordinarie blessing of them selues obiection But the signe of the crosse is not vsed iâ— Baptisme but when baptisme is ended Ans Yf you take Baptisme only for thaâ— dipping sprincling of the partie it is truâ— and so none of the popish additions whereby they defile that holy sacrament are in baptiâ—me for those which Apud Bellar. Baptisâ— comitantur are not impious but if you takâ— baptisme as indeed we doe for the administration of that sacrament then both thâ— prayers before and the prayers after the actions after the dipping doe all indifferently belong to one and the selfe same thinge yea it is all vna et on continual action of the administration of the â—acrament continua actio administrationis sacramenti Sure it is that it must be said to be either in baptismo extra baptismum aut nullibi if it be out of baptisme In Baptisme or out of Bapr or no where how is it by common consent of all said to be signum crucis in baptismo Obiect The signe of the crosse is very auncient Ans So are many other popish traditions And if on that ground we are to retaine it why doe we not giue the baptised milke ho lactis â—et mellis concordiam Why doe we not bring offrings for the dead For Turtullian the first of the Fathers that euer mentioned the Crosse doth establish these and the signe of the crosse by one and the selfe same warrantie Besides if vpon the fathers tradition we vse the crosse then must we receaue and vse it as they haue deliuered it vnto vs that is with opinion of vertue and efficacie not only in the act of blessing our selues anâ— in the expelling of diuills but even in tâ— consecration of the blessed Sacramenteâ— For the first Tertullian is wâ—nes de coron mil ã€ˆâ—Šã€‰ omnem progressum ad omnem promotumâ— ad omnem ad ã€ˆâ€¦ã€‰ ad vestituâ— et calce atum frontem crucis signaculo ferimiâ— For chasinge of deuills Ierom councelleâ— Demetrius to vse the crosse Epâ—stol 1 ad Demetriam Et crebro â—9 inquit signaculo crucis munias frontem tuaâ—ne extermmator Aegipti in te locum reperiaâ— Lactantias de hoc signo scribens lib. 4 cap. 17 ait cliritâ— sactatores inquinatos spiritus signo passioniâ— excludere Chrisostom in psal 108. 11â— crux inquit munit mentem ea Demones vâ—â— cilcitur ea tollit morbos anime But these superstitions are small in regard of that efficacie which in the sacraments aâ—tiquitie ascribed vnto the crosse for Cyprâ—â—an being the auncientest that maketh meâ—tion of the crosse in Baptisme speaking of ã€ˆâ—Šã€‰ 12 cuius vertus omnia peragit sacramentaâ— sine quo signo nihil est sanctum neque aliquâ— consecratio meretur effectum againe Cyprian de paâ—oâ—e Qui cunque sunt sacramento ruin ministri qualeâ— cunque sunt manus que vel mergunt accedenâ—es ad baptismum vel vngunt qualecumque â—ectus de quo sacra exeunt verba operationis â—utoritas in figura crucis omnibus sacramentis â—rgitur effectum Augustine in Ioh tract 18. Quod signum inquit nisi adhibeatur siue â—ontibus credentium siue ipse aque qua regene â—antur fiue oleo quo chrismate inunguntur siue â—crificio quo aluntur nihil eorum rite perficitur â—t were superfluous to reherse the rest But â—ereby it is evident that the religious vse of â—he crosse was even at the first sinnfull and â—uperstitious neither can it be sheewed without admixtvre of supertition that â—uer it was vsed by the Fathers religionis â—go sine admixta superstitione and this inâ—entioÌ„ did noe sooner creepe into the sacraâ—ent but it drewe vnto it selfe such superstiâ—ous conceite of efficacie and necessitie that â—ithout it the meanes which God appoinâ—d for the consecration of the elements seeâ—ed over weake yea vnauailable according â—s some Latly in Surey a childâ— rebaptised because the crosse was omitted amongst vs account not theire â—hildren lawfully baptised yea will haue â—hem rebaptised if the crosse haue bene omitâ—ed out of which may be obserued first how dangerous a thing it is to bring in any hâ—mane inuention into the seruice of God siâ—â— in the very pure age of the Church it wâ—â— punished with such a spirituall curse of hoâ—rible superstition Secondly though at this time popery wâ—â— not hatched yet the misterie of iniquity wâ—â— then a working and the begining as it werâ— of the whorish fornications was found eveâ— in the Fathers times so that as worshippinâ— of Angells in Paules time Colos 2.18 prayers oblations for the dead in TertulliaÌ„s time be righâ—ly counted popish and Antichristian thougâ— as yet that monster was not borne So this other Ceremonies ratified by the popish Canons constitutions may well be taken for popish Antichristian euen in the Father times seeinge they then made away for thâ— beast and since haue receaued further implâ—â—etie and autoritie from him Esai 52 11 wherfore to coâ—clude as Isai exhorteth Gods people to keepâ— themselues from the rites and pollutions oâ— the heathen saying depart depart ye goe oâ—â— from them touch noe vncleane thinge So the spirit in the same manner chargeth the Church not to medle with the corruptions of Antichristian Babilon Apoc 18 â— but goe out of her my peoplc saith he that ye may not be partaker of her sinnes and that ye receiue not of her plagues The feare of which curse doth keepe us from all the superstitious and Idolatrous cerimonies of that whorish sinagogue Faultes escaped pag. 10. signum for lignum pag 11. inuocate to for inuocate 15 inuentions of for inuentions

A SHORTE TREATISE OF the crosse in Baptisme contracted into this syllogisme No humane ordinance becomming an Idoll may lawfully be vsed in the seruice of God But the signe of the crosse being a humane ordinance is become an Idoll ergo The signe of the crosse may not lawfully be vsed in the seruice of God Amsterdam Printed by I. H. 1604. The latine avthorities Englished 1 They which will treat of all sortes of Idolatrie must needes take the name of an Idoll in a larger signification By the name therefore of an Idoll is vnderstood whatsoeuer besides the true God a man doth propose or frame to himselfe to be worshipped either simplie or in some respect 2 For Idolls or images haue greater power to corrupt a silly soule in that they haue a mouth eyes eares nose handes feete then to correct it in that they neyther heare smell c. 3 The signe of the Crosse which is made in the forehead or in the ayre is sacred and venerable 4 We adore the signe of the Crosse by which we haue receaued the Sacrament of saluation 5 The christians from Christs time hithervnto haue worshipped with the highest loue both the woode of the Lords crosse the signe of the crosse with which they dayly fence themfelues 6 Defend me Iesu from all euill vices past present and to come by the signe of holy crosse and by the in estimable price of thy iust and precious bloud 7 If thou seeke any law for this in scripture thou shalt find none Tradition is avouched to be the author custome the confirmer and faith the obseruer 8 At euery passage at euery setting forward at euery cominge in and goeing out at putting on of our clothes shoes c. We stampe our forhead with the signe of the crosse 9 And with often crossinge guard thy for head that the destroyer of Egipt find no place in thee 10 Christs followers doe by the signe of the Crosse shut out the vncleane spirites 11 The Crosse guardeth the minde it taketh revenge on the deuill it cureth the deseases of the soule c. 12 Whose vertue perfecteth all sacramentes without which signe nothing is holy nor any consecration takâ—th effect and whosoeuer are the Ministers of the Sacramentes whatsoeuer hands doe dypp or annoynt the comers to Baptisme out of whatsoeuer mouth the sacreed word doe proceed the authoritie of operation doth by the signe of the Crosse make effectuallall Sacraments OF THE SIGNE OF THE Crosse in Baptisme The vse of the Crosse in Baptisme is not a thing indifferent but vtterly vnlawfull For this reason IT is against the Apostles precept 1. Io. 5.21 PROOFES OF THE MAIOR Babes keepe your selves from Idolls For the explanation wherof two thinges are to be scanned first what is meant by an Idoll Secondly how farr we are to keepe our selues from the Idoll An Idoll is whatso euer besides God is worshiped with divine honor quicquid preter deum diuino colitur honore and though some restraine an Idoll to a visible forme because it is deriued of apotou eidous â—et as a learned writer obserueth Zanch. de redem P. lib. 1. cap 17 Ths 5 Qui de omnibus Idolatrie generibus acturi â—unt latius nomen Idoli accipiant necesse est Idoli igitur nomine intelligiur quicquid homo tanquam deum vel â—â—mpliciter vel katati sibi extra verum Deum proponit fingitque colendum Neither is this spoken without good reaâ—â—n for nothing is properly an Idoll as it is a visible forme but as it is religiously worshiped quate â—â—s est visibilis forma sed quatenus reliâ—â—ose colitur If therefore it be worshipped it mâ—y be an Idoll though it be no visible shape otherwise the worshipping of Angells and the soules of the iust men were no Idolatry seeing these are invisible spirites and therefore the signe of the Crosse If it be religiously worshipped may proue an Idoll though it be transiens quiddam a thinge vanishing in the Ayre and no permanent forme For as that learned Zanche speaketh there is a duplex A twofould Idol the on reall the other imaginarie conceiued only in the minde Idolum the one reall the other imaginarium et tantum mente conceptum For answer to the Second question Men may keepe themselues from Idolls two wayes viZ. a cultu et ab vsu Idoli from the worshipp and from the vse of the Idoll For the first How farr we are to keepe our selues from an Idoll 1 Cor. 10.15 to 23. S. Paule is so strict that he alloweth not the christians so much as to be present in the temple at the Idolatrous feasts though they did it without any internall opinion or externall action of worshippinge the Idoll But Iohn in this place doth not speake sâ— much of the worship as the vse of the Idoll for as Aug. in psalme 113. well obserueth thâ— Apostle commaundeth vt caueant non tantum a cultu simulacrorum sed a simulacris ipsis that they a voyd not only the worshipp of the Images but also the images or Idolls themselues Now the vse of an Image or Idoll may be ciuill or religious and both of them publike or priuate That an Image even such an Image as is Idolatrously worshipped may be made retained for cyvill respects of ornament story or such like we make no question though the tollarating of them in open and publick places even extra cultum be offensiue and turne into a snare as Gideons Ephod was to his posteritie when it was abused to Idolatrie And vppon this ground we yeld that though the Crosse be apparantly an Idoll yet in Princes Banners Coronations Coyne Crowne or any other cyuill respect it may haue a lawfull vse But that any thinge of mans deuisinge being worshipped as an Idoll should be used religionis ergo in the worshipp of God seemeth directly against S. Ioâ—â— precept for how doe I keepe my selfe from the Idoll or how doe I sheew my Zealous dâ—testation of that filthy Idolatry when I râ—tayne it and vse it so honorably as in thâ— Temple in the Sanctuary in the service oâ— God Which interpritation of this place of S. Iohn the Church of England e Homil. â—ga perill of Idolatrie part 2 doth on thâ— warrant of Tertullian approue comend And this poynt is further strengthened by the second commaundement f Exod. 23 34 13 Deut 7.5 Ps 16 4 which forbiddeth not only to worshipp but even to make any Image or any similitude whatsoeuer to witt ad cultum or for religious vse as according to the scripture the best g Caluin insti li 1 cap. 11 Vâ—â—in cathe in exposâ—t secundi precept Petr. Martyr loc comclas 2 cap 5 sect 22 Hooper in 2 precePt Zanch de redempâ—â— lib 1 câ—p â—5 interpretâ—ors partly against Images in Churches partly on the words of the precept doe most naturally expound it for suerly if Idolatry it selfe as amost execrable

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