Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	baptize_v	ghost_n	holy_a	13,898	5	6.3810	4	true

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

giue a blessing to our endeuours and we shall find after our long and many disagreeings Gods blessed peace and comfort in our soules The which God giue vs in these our daies to see to the good of his Church and glory of his great name Amen A SERMON PRINCIpally entreating of the Crosse in Baptisme Psal 122. vers 6. O pray for the peace of Jerusalem let them prosper that loue thee AS the Apostle requireth of euery Christian that hee should be readie to giue a reason of his faith so is it expected that we of the ministrie should of our doings especially since of vs many are hardly censured by some of our brethreÌ„ not wel reported of many of the people for yeelding our obedieÌ„ce vnto those loÌ„g since imposed but late exacted ceremonies In regard wherof as in my former Sermon I spake vnto you of the lawful vse of the white linnen garmeÌ„t vsed by the auncient Fathers in the time of Diuine seruice in the Church so am I at this time according to my promise to entreate of the lawfull vse of the Crosse which on the baptised is imposed In the haÌ„dling of the which that I may the more distinctly proceed first I will shew vnto you that since the Crosse is no part of the substance of Baptisme that therefore they that are baptised with it or without it are in respect of the substance of Baptisme perfectly baptised Secondly that the ancient Fathers in their times vsed to signe with the Crosse them that were baptised Thirdly we will consider of the reasons that moued the Fathers so to do Fourthly we will shew that since there are two kinds of Crosses as the Schoole-men speake the one manent the other transient the one materiall the other acreall that somewhat in the Fathers times but much more since they both haue been sinfully abused the one to Idolatrie the other to superstition Fifthly that therefore they of our Fathers and other reformed Churches did not ill which haue wholy taken away the vse of the Crosse which in former ages was so sinfully abused Sixthly that yet we of the ministrie well may since by the gouernors of our Church it is imposed signe our baptised with the sign of the Crosse as the Fathers did so it be freed from superstition the opinion of merit and necessity Lastly I will seeke to free my selfe from that vntrue imputation with which the compiler of the abridgment of the Apologie of the Ministers of Lincolne Diocesse to the Kings Maiestie amongst many other reuereÌ„d in their place doth brand me either for a daÌ„gerous corrupter of the purity of doctrine or a broacher of a Popish errors in that in my former Sermon vpon this text I said that Austine to whom Gregory the great did write was the conuerter of our English nation Of these briefely and first of the first In the holy Sacrament of Baptisme some things are of the essence substance and being of Baptisme which if in Baptisme they be wanting then it is not nor may well be called the Baptisme of Christ as to be baptised with water and to be baptised in the name of the Father Sonne and of the holy Ghost these Christ ordeined to be of the matter and forme of his Baptisme without which Christs Baptisme can no more be said to be then an house without his forme matter or a man without a soule and body This Basil acknowledged when to the question whether it were a sufficient Baptisme to baptise in the name of the holy Ghost only he answereth no For saith he the tradition giueÌ„ in the liuing grace must continue immoueable for he which hath freed our life from corruption hath giuen vnto vs his regenerating power which power hath a cause which cannot be expressed hidden in this Sacrament yet bringing health vnto our soules wherefore to adde or to detract from it is euen a fall from eternall life Where marke to baptise in the name of the holy Ghost only is not a sufficient Baptisme secondly the tradition must continue immoueable thirdly to adde or detract from it is to fall away from eternall life The same witnesseth Zanchius of our moderne writers most iudicious If any be baptised in the name of the Father leauing out and omitting the name of the Sonne and of the holy Ghost the same is not signed with the Baptisme of Christ and then as the said Zanchius in another place speaketh He that is baptised with a Baptisme not ordeined of God as hee hath not the true outward signe of the Couenant no more shal he enioy the thing it selfe or the benefits of the Couenant there is but one Baptisme That therefore is of the essence substance of Baptisme which Christ ordeined vnto which nothing may bee added as part of the substance nor from which nothing that is of the substance may bee detracted for then it leaueth to be the Baptisme of Christ and it becommeth the Baptisme of man whose stampe it beareth Other rites there are vsed in Baptisme which are not of the substance of Baptisme neither may they bee so reputed Wherof some may be vsed in the Church of God others may not Of the first sort are whether the baptised is to be dipped vnder the water or to haue water powred or sprinckled on whether to bee thrise dipped or once whether to bee signed with the signe of the Crosse or not to be signed and such like of these rites although some are rather to be vsed then other and are in their nature to be preferred before the other as sundry the Fathers do so sentence commending the dipping vnder the water before the sprinckling on as more agreeing to the primary institution and practise of the Church and more liuely expressing our burial in Baptisme and rising vp vnto newnesse of life Yet other whose iudgement we are not to conteâ—ne b aduise vs to follow the custome practise of the Church in which we liue c shewing that in the vnity of the faith these diuers customs of the Church do not hurt nay d that they are all well and truly baptised although with the same rites they are not all baptised for as Linwood herein well speaketh e thou must not vnderstand that it is of the necessitie of Baptisme that the baptised bee dipped for Baptisme may well be performed either by the manner of powring or sprinckling on water especially when the custome of the Church approueth it or there bee some necessitie in it either for want of water or weaknes of the baptised or feeblenes in the Minister not well able for to dippe the child The truth of which may the better appeare if wee attentiuely consider how those three thousand in the storie of the Acts were baptised surely in probability of reason not by dipping vnder the water but rather by powring or sprinckling on of water Other rites also there are which

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

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