Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	clear_a	difference_n	great_a	99	3	2.0656	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03915	An ansvvere to a certaine treatise of the crosse in baptisme. Intituled A short treatise of the crosse in baptisme contracted into this syllogisme. No humane ordinance becomming an idoll may lawfully be vsed in the service of God. But the signe of the crosse, being an humane ordinance is become an idoll. Ergo: the signe of the crosse, may not lawfully bee vsed in the service of God. VVherein not only the weaknesse of the syllogisme it selfe, but also of the grounds and proofes thereof, are plainely discovered. By L.H. Doct. of Divinitie.	Hutton, Leonard.	1605 (1605)	STC 14023; ESTC S104328	89,079	150

should not coÌ„cur with them in that wherin they vse it wel For Aug. de doct christ li. 2. c. 18. Quisquis bonus verusque Christianus est Domini sui esse intelligit vbicunque invenerit veritatem The erecting of Crucifixes and other Popish Images for holy vse is indeede a keeping of an honorable memory of the Jdol yet the wel vsing of the signe of the Crosse in Baptisme in our Church is not so For neither doth our Church propose it as an Idoll but as a Ceremonie of decencie and Order fit for a sacred Action neither doth it propose it as a remembrance of Popish Idolatry as you would imply but as an outward testimony of our profession and as a memoratiue signe to put vs in minde of our Christian duetie which may make vs rather detest then religiously remeÌ„ber the abuses of Popery And therfore neither is it aswell an Idol as any of their Images which you will not proue in hast nor a breach of the Apostles exhortation Babes keepe your selues from Idols Now we come to the third general part of this Treatise wherin the Treatiser endeuoreth to answere certaine obiections of ours in defence of the Crosse Our first obiection he setteth downe in these words The first obiection 8. Sect. The signe of the Crosse in the first institution was free from superstition and Idolatrie and if the abuse which grewe after be remoued why should it not recouer his auncient vse and indifferency like as the bread in the Lords supper which the Papists do religiously adore The Treatisers answere to the obiection There is great difference c. I expected the Treatiser in his answere to our obiections framed by himselfe would haue made every thinge plaine and euident so as a man at the first sight might perceaue the answere fitted and applied to the obiection in every point But some thing there was either hast or Jgnorance not knowing how to answere or Conscientia fraudis or J knowe not what that would not suffer him to speake directly nor to exemplifie his allegations but make him wind himselfe every way and so to double huddle things together that my selfe J confesse and J beleeue few men else can find in him Quid cui respo deatur what is answered vnto which as to any man that diligently marketh what he saith to the first obiection may plainly appeare By which meanes though he hath put me to a double labour yet J will endeuor in my Replie both to fitt his answeres to the obiection and make them stronger so that the indifferent Reader shall perceaue that no wrong is offered him and yet with all J wil so discouer his shifts windings as al meÌ„ J hope that come not with that obstinate resolution of Non persuadebis etiamsi persuaseris shall rest fully satisfied contented Now therfore to his answere His answere consisteth of three parts The first wherof is of those differences which are betweene that which God hath created and commanded and that which man hath ordained whereby he would implie as I take it that the reason is not like why the Crosse recovered out of the abuse should returne to his ancient integrity why the bread in the Lords supper reclaimed from Popish adoration should be againe restored to his right vse The second part of his answer is of a double vse of the Crosse Civill and Religious whereby he would imply as I thinke that the civill vse may be restored to his ancient indifferency but the religious vse cannot The third part of his answer is coÌ„cerning our abusing of the sign of the Crosse in the Church of England who he saith retaine it among vs with opinion very superstitious and erroneous and vse it otherwise then the ancient fathers did Each of these I will consider by it selfe in their several order The first therefore hee delivereth in these words Treatisers answere to the 1. Obiect There is great difference betweene that which God hath created and commanded and that which Man hath ordained for the one is necessary and no abuse can alter the nature of it the other indifferent and by abuse may become vnlawfull and therefore Hezechia did worthily breake the brasen Serpent not seeking to redresse the abuse of it Nowe howsoever Bellarmine woulde insinuate that the Crosse is founded on Scripture yet the weaknes of his arguments doe bewray the vnsouÌ„dnes of the matter therfore Tertullians iudgment is to be preferred which plainly saith De coron mil. that there is no warrant in Scripture for it Horum inquit si legem postules scripturam nullam invenies traditio tibi praetenditur auctrix consuetudo confirmatrix fides observatrix Replie to the Treatisers answere Here J obserue first your assertion That there is great difference betweene that which God hath created commanded and that which man hath ordained Secondly your proofe of this difference by these particulars 1 That which God hath commaunded is necessary as the bread in the supper of this nature are Churches Pulpits c. things of necessarie vse and warranted by God himselfe That which man hath ordained is indifferent as the Crosse in Baptisme 2 No abuse can alter the nature of that which God hath commanded and is necessary as the bread in the supper Churches Pulpits c. That which maÌ„ hath ordained and is indifferent may by abuse become vnlawful as the retaining the brasen Serpent which was no where commaunded 3 That which God hath commanded is warraÌ„ted by the scriptures That which man hath ordained is not warranted in the scripture For howsoever Bellarmine would insinuate c. yet you preferre Tertullians iudgement who saith Traditio tibi praetenditur auctrix c. Jf this bee not your meaning in the first part of your answere I confesse J cannot attaine vnto it your words are so intricate doubtfully set downe which hath caused me to vse the helpe of your margent for the better vnderstanding of your text For replie therfore vnto this your assertion we willingly acknowledg that there is indeed great difference betwene that which God hath created commanded and that which man as man hath ordained for the first proceedeth froÌ„ the clear fouÌ„taine of al goodnes wisdoÌ„e and truth the latter from the corrupt fountaine of mans hart wherin naturally is nothing but wickednes ignoraÌ„ce and falshood But if you make your comparison betwene that which God hath commanded that which the Church of God hath ordained as in reason you ought to doe the differeÌ„ce is not so great as you would haue it Let Gods commandement haue worthely the first place and preheminence in al things as is meete but let the ordinances of the Church be immediatly subordinate vnto Gods commandement and ranged in a second place not only because the Church of God heareth his voice but also because she is ruled by his spirit and by the great 2. Pet. 1.4 and pretious promises of God

AN ANSVVERE TO A CERTAINE TREATISE OF THE CROSSE IN BAPTISME Intituled A Short Treatise of the Crosse in Baptisme contracted into this Syllogisme No humane ordinance becomming an Idoll may lawfully be vsed in the service of God But the signe of the Crosse being an humane ordinance is become an Idoll Ergo The signe of the Crosse may not lawfully bee vsed in the service of God VVherein not only the weaknesse of the Syllogisme it selfe but also of the grounds and proofes thereof are plainely discovered By L. H. Doct. of Divinitie August Serm. 19. de Sanctis Crucifixus noster Ã morte resurrexit coelos ascendit Crucem nobis in memoriam sua passionis reliquit Idem Serm. 130. De Tempore Câ—â—â— Christi est clavis paradisi insigne regni Printed at Oxford by Ioseph Barnes and are to be sold in Paules Church-yard at the signe of the Crowne by Simon Waterson 1605. TO THE RIGHT HONORABLE AND MOST REVEREND FAther in God RICHARD by the providence of God Lord Archbishop of Canterbury Primate of all England Metropolitane one of his Maiesties most Honorable Privie Councell NOthing makes mee more afraid to offer this mine answere to your Graces view censure then the very length which coÌ„trary to my purpose and conceit it is now growne vnto For both it may iustly argue me of indiscretion for framing so long an answere to so short a Treatise and the longer it is the more must it needs be subiect to diuers and sundry oversights Both which give me iust occasion much the rather to flie to so safe a sanctuary as your Graces patronage not only against them who for the matters sake will certainly mislike it but euen against them also who fauoring the argument may peradueÌ„ture iudge the coat too big for the body or wish somthing otherwise then here they find it May it please your Grace therfore to remember that first this matter of the Crosse in Baptisme is that great stumbling block whereat al our discontented brethren doe take offence secondly that in this small Treatise al the chiefest arguments which they vsually make against this signe are compreheÌ„ded I make no doubt but that both your Grace al other indifferent Readers will easily pardon my length Especially because my endevour was to giue iust satisfaction to euery obiection and to leaue nothing vnanswered that might seeme to carry any waight of reasoÌ„ with it which course as I held throughout the whol Treatise in generall so more especially in the last part Where our obiections which the Treatiser maketh shew to satisfie are iustified to be too waighty for so slight and incoherent answers as are fitted vnto them The Treatiser more ouer not only somwhat in every part of the Treatise but fully and of resolued setled purpose in the last part maketh great vaunt that either the Ancient fathers in their times vsed not this signe at al in Baptisme or if they did they vsed it to far other purposes theÌ„ we do now or lastly if they vsed it to any such end yet euen in them it was neuer free from sinne and superstition I thought it therefore a principall part of my duty somwhat more at large to insist vppon these points being things in my iudgment not slightly to be passed ouer And accordâ—ngly haue declared both that the Ancient fathers vsed this consignation of the Crosse in Baptisme in their times And also that they vsed it though to other purposes too yet even to such ends purposes as our Church doth at this day lastly I haue freed as I trust aswell our Christian vse thereof from suspition oâ—â—â—olatry as that vse which the Auntients had of it from that imputation of sin superstition which vniustly is supposed to haue accoÌ„panied it in their times And this I trust may be sufficient excuse and defense for the prolixity of this answere As for the ouersights and imperfections therin coÌ„tained no iust Apology can be made only I must fly to your Graces fauour good acceptance of the Readers I could haue wished and from my hart I doe desire that the late CoÌ„ference before his most excellent Maiestie so much desired expected before it came might haue had that successe wherof there was hope giuen at the first That is either vtterly haue taken away and made an end of these quarels in our Church or at the least after full satisfaction giuen which there they had somwhat abated the heat of their discontentment That so we all with one hart and one minde might haue prouided ourselues against that head of Popery that by these domesticall dissentions getteth dayly strength among vs. But it is come to passe I knowe not how that these conteÌ„tions are since that time much more rife then they were before prosecuted with greater heate theÌ„ ever As though by that meeting in the conference they had rather taken hart and greater courage then any foile and new strength rather then any iust reprofe or satisfaction Where vppon as diuers others haue endeuoured to answere their exceptions to our Church Ceremonies in generall so I haue laboured to take out of the way all their scrupels and obiections against this particular of the Crosse in Baptisme wherein my conscience beareth me record I haue walked with an vpright hart and sincere affection and I verily thinck according to the truth in this behalfe If therfore there shall be any thing found therin answerable to the worth dignity of the cause all that iustly and properly belongeth only to your Grace from whom it tooke the first begining If otherwise I shal be alwaies ready vpon better information to reforme my errors and ouersight How soeuer I commend both it and my selfe to your Graces honorable fauour and protection and shal be alwaies willing to dispose my labours according to your Graces directioÌ„ studying in althings wherin God shal enableme to aduaÌ„ce the glory of God and knowledge of his truth wherof as God hath made your Grace the greatest ornament and pillar in our Church so I humbly beseech him of his infinite goodnes to blesse all your religious careful endeuours for the same And withal to giue you many honorable daies and comfortable Assistants in so great a worke to the glory of his holy name contentment of his most excellent Maiestie perpetuall good of this Church and congregation Your Graces most bounden and dutifull Chapleine LEON HVTTEN AN ANSWERE TO A TREAtise of the Crosse in Baptisme The Title whereof is A short Treatise of the Crosse in Baptisme contracted into this Syllogisme No humane ordinance becomming an Idoll may lawfullie be vsed in the service 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 service of God This short treatise of the Crosse in Baptisme consisteth of three principall parts 1 The maine syllogisme whereinto

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