Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	law_n	sin_n	20,113	5	5.9622	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

seale of the promise of euerlasting life but some certayn thing that God hath simply appoynted also for this end that he might signifie some other thing to be fulfilled in the newe Testament So in that Noah was saued out of the waters and by the waters themselues in the Arke it was a Type or figure of Baptisme wherby the Churche shut vp as it were in Christe is saued So Israel passing through the Sea and comming safe thorowe a Cloude from Heauen shrowding them it represented the Mysterye of the same Baptisme 102. Question But why doest thou vse the worde of sealing Answeare That I may meete with the slaunders of them that say that we take baptisme onely as a token or rather onely as it were a difference whereby Christians are distinguished from them that bee no Christians forasmuche as this sacrament succeeded CircumcisioÌ„ which was not onely a signe but also a seale of righteousnes by fayth 103. Question I woulde therefore thou shouldest shewe vnto mee particularly the causes the partes and the effectes of Baptisme Answeare The efficient cause is Christ The outward visible matter is water with the sacramental rites the inwarde inuisible matter is Christe himselfe with his gifts The outward forme is the maner of administration it selfe ordeined of Christ himselfe the inwarde forme the baptisme of the holy Ghost the essencial parts are the signes the things signified The whole partes is the Element Christ himself with his gifts the action and the worde 104. Question But what is this worde Answeare Teach yee al baptising them in the name of the father the Sonne the holy Ghost Mat. 28. 19. Preach the Gospel to euery creature he that shall beleeue and be baptized shal be saued Mark 16. 15. 16. 105. Question What meaneth in the name Answeare Hereby is declared that Baptisme is a solemne vowe whereby hee that is baptized doeth wholly vowe himselfe too one GOD in Trinity also a solemne action in which GOD witnesseth that he receiueth him that is baptised intoo his owne hande that in very deede this same fourme is as it were an Epicomie or Summarie of the whole Christian faith with the solempne sealing thereof 106. Question And yet notwithstanding it semeth that the Apostles changed somwhat in that same forme as beyng sayd to haue baptized in the name of Christ Answeare By these woordes it is not shewed after what maner the Apostles baptized For who can probably thinke that the Apostles in that expresse prescription of our Maister in euident and plaine woordes commaunded did chaunge any thing at all And it is most plaine throughout the whole Ecclesiasticall Hystorie that that forme was alwaies kept 107. Question But to what end is that same into the name of Christ Answeare To witte that the ende it selfe the fruites it selfe and to bee short the very matter it selfe of Baptisme might be declared Question But what are the endes of Baptisme Answeare This shall very well be vnderstoode by the effectes Question And what are the effectes of Baptisme Answeare If thou call Baptisme that onely which the Minister doeth the effect of Baptisme is nothing Question This seemeth a harde saying to me Answeare And yet so Paule speaketh when he sayeth that hee which planteth and hee 1. Cor. 3. 7. which watereth are nothing But the case standeth thus In very deede the ministery of men is somewhat yea indeede it is that very thing that whosoeuer despiseth despiseth GOD himselfe But as I haue sayd before so God Luke 10. 16. vseth the ministerye of men that the whole woorking power resteth in God himselfe neyther doth the same here fal out as in them whom God vseth to the maintenance of this mortal life of men For fathers in begetting of children are suche instrumentes of GOD that the engendering power of the bodye and the receauing power of powring in lyfe is engraffed in Fathers and Mothers and the same GOD hath geuen his power both to meates for nourishment and too medicines for curing of diseases But in those which concerne the Saluation of men lost in themselues hee so vseth theyr woorke whom hee appoynteth too the woorde of saluation and too the administration of the Sacramentes that besides the declaration of his will from whome they are sent they bring to passe nothing at all Therefore the effect of the minister is this that pouring forth water he wetteth him that is to be baptised but now the only effect of water poured foorth whether it bee common water or sacramentall appointed to an holy vse if it be simply considered in it selfe is that his bodie who is sprinkled with it be made wet and washed But he which baptiseth inwardly by the spirite that is to say by his diuine power dooth alone perfourme farre other thinges to witte altogether diuine and heauenly thinges notwithstanding the ministery of men come betweene to witte the forgiuenesse of sinnes by free vndeserued imputation and regeneration which is the effect of the holy Ghost dwelling in vs and by little and little abolishing sinne in vs. 108. Question Doest thou therefore distinguish betweene sinne and sinnes Answeare Yea what else For the Apostle is woont to call that naturall corruption of the whole man sinne or else the flesh set agaynst the spirite Iohn 3. 6. and oftentymes in other places which also by it selfe is sinne when it dissenteth from the Lawe of God and inforceth to sinne whervpon it is called sinne sinning Rom. 7. 13. Now all the transgressions of the commaundementes of GOD are called sinnes that is to say those which sinne bringeth foorth in vs euen as a husband begetteth children by his wife Rom. 7. 5. 109. Question What therefore doest thou call remission of sinnes Answeare That same great benifite whereby it is brought to passe that the satisfaction and obedience of Christ being imputed vnto vs those transgressions are not only layd too our charge but also in their place the fulfilling of the Law perfourmed by Christ is set and appointed 110. Question But what callest thou regeneration Answeare Another gift of the same Christ whereby it is brought too passe that that corruption both in respect of the guiltinesse of it and in respect of it selfe onely is not imputed vnto vs but also is corrected by litle and little in vs. 111. Question But doeth that same power of the spirit by little and little abolishing the old man in vs and creating the newe begin euen from the very first moment of Baptisme Answeare Fye vpon this errour also of the worke wrought The fruite of Baptisme therefore beginneth in that moment or time wherein fayth beginneth which in very deede sometime goeth before Baptisme as appeared in Cornelius Act. 10. 47. But soÌ„time foloweth Baptisme as in children that are baptised sometime slowlyer and sometimes later as they grow and waxe and and are of the number of the elect Finally the fruite of Baptisme is not to be restrayned to that same moment

application or communicating to be meere spirituall and mysticall 58. Question Why doest thou call it spirituall Answere First that I may shut out all touching of the bodie of Christ with our bodie all locall coherence and existing together and to coÌ„clude that moÌ„struous opinioÌ„ of eating with the mouth as meere Cyclopicall howsoeuer it bee excused with other no lesse fained deuises of not beingseen being without place Next because this pertaking in respect of vs is wrough by the onely hand and mouth of the minde and of faith For this is the meate as Augustine hath verie wel sayd not of the belly but of the minde 59. Question But why doest thou call it mysticall Answeare That I may teach that this knitting together wherby we are made fleshe of his flesh and bones of his bones to witte by a certaine spirituall mariage dooth depend of the only power of the almightie spirt altogether secret and incomprehensible to vs which also knitteth nearely together things most farre asunder Ephe. 5. 30. 32. Therein following the stepps of the Apostle who cryeth out that this is a great misery 60. Question And why also callest thou that communicating an vniting knitting togeather Answeare Because the whole Scripture witnesseth that we must be made one with Christ that we must be incorporated into Christ beknit to him as meÌ„bers to the heade so that he may liue in vs and we in him Now this connexion wee affirme to bee not onely of a certaine consent as when Luke writeth Actes 24. 31 that the heartes and soules of the beleeuers was one but also natural or as Cyril hath very wel writteÌ„ that so must be vnderstood the communion of Christ himselfe 61. Question Canst thou shadow out vnto mee after some sort by some fitte similitude this mysterie otherwise incomprehensible Answeare Yes verily that I can euen out of the same similitude of the head and members so vsual with the Apostle I besech thee therefore wheÌ„ce haue these armes their naturall sense and moouing Surely euen from the heade to which they are knit after a naturall manner as it were by ioyutes sinewes and artiries which otherwise shoulde become deuoyd of all motion and feeling Now imagine with thy selfe that euen as boxes of sweet smelling oyntment doe euen pierce things verie farre of and the secrete Magnes is a stone that hathe the propertie to draw yron vnto it force of the Magnes preuayleth against yron though it be remoued far froÌ„ it so is there so much liuely strength in this my heade that although it were at Constantinople and one of myne armes in India and another in Spaine yet notwithstanding by the help of these same fitte and conuenieÌ„t ioyntes it is able to giue them life imagine I saye some such thing with thy selfe and thou shalt haue the lyuely Image of this our incorporation into Christe For Christ him selfe according too the fleshe neyther nowe placed any other where then aboue these heauens intoo which hee hath ascended according to the fleshe by a physicall and naturall moouing neyther shall come agayne from thence before that same last day doth so truely and effectually knyt couple and ingreffe into him self al beleeuers placed here in this earth by that same diuine power of his woorking in the matter which is hindered by no distaÌ„ce of place the afterwards out of his flesh in which life it self dwelleth bodily and which hath not receiued the spirite by measure that same liuely iuice might flowe into vs beleeuing in him 62. Question Therefore there is no neede either of any locall motion or touching or to be short of any placing of the humaine nature of Christ in the earth for this knitting of vs the members vnto our heade Christ neither doth this same communicating of Christ himself tend to this that ther should bee a commixture and mingling of substances but that out of Christ himselfe spiritually so ioyned vnto vs that same quickning power of his should flow into vs. Answeare Fye away I say with al those false and foolish tryfles 63. Question But why doest thou rather make mentioÌ„ of the flesh then of the Godheade in this coniunction or knitting togeather Answeare I doo not this as though the God head did nothing here when as contrawise in very deede the very fleshe of Christ simply and considered in it selfe as it is fleshe dooth not quicken vs but because as the Fathers very wittily speake it is the flesh of the woord But in this I follow Christ the Maister expresly repeating the names of his fleshe and bloode in this mysterie of our coniunction with him because we cannot be ioyned with him but by reason of his humaine nature and in asmuch as he is our brother 64. Question But like as thou sayst that this meat is receiued of vs onely by the mynde endued with fayth shall we likewyse thinke that the fruite of this vnion dooth onelye belong vnto the minde Answeare No not so For Christ beyng layde hold vpon of vs by faith in this life doth bestowe vpon vs all good benefites aswell of the bodie as of the minde as many and asmuch as we haue neede of and at the length will also giue vnto vs wholy euerlasting life 65. Question But doest thou restrayne this our vniting with Christ to the only mystery of the Lordes supper as some do Answeare Be it farre from vs. For both in the simple woorde and also in eyther Sacrament albeit in an vnlike proportion neyther equall effect vnlesse our vnbeliefe doe let it whole Christ is offered vnto vs too bee layde holde vpon spiritually by faith so farre is it off that wee shutte Christ out of the Lords Supper as diuers doe sclaunder vs. 66. Question Doest thou thinke then that there is no difference betwixt that dayly partaking of Christ through fayth and that which is made in the Lordes supper Answeare Yea I thinke that there is greate difference vnlesse vnbeliefe let it betwixt that which I call meere spirituall that which is sayd to be sacramentall and yet notwithstanding not concerning the thing it selfe neyther in respect of the instrument of fayth but in this because there onely by the woorde but here also by visible signes our fayth is admonished and the thing signified is sealed Moreouer this partaking excelleth the woorde in this that the simple worde for the most part is vniuersally sette foorth vntoo the people but the Sacramentes are giuen vntoo euerie singular person as it were by the hande of GOD himselfe which thing dooth woonderfully profit vnto that same particular and full perswasion that ought to be in euery one 67. Question 67. Question But doest thou thinke that Christe in like sort was set foorth vnto our olde fathers before his comming into the fleshe and all his benefites aswell in the simple worde as in the types and Sacramentes ioyned to the worde also to bee apprehended and layde holde off by fayth Answeare I

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