Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
act_n	command_n	command_v	lawful_a	2,968	5	9.4987	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B02463	A modest apology occasioned by the importunity of the Bishop of Derrie, who presseth for an answer to a query, stated by himself, in his second admonition: concerning joyning in the publick worship established by law. In answer to the query, the pondering of some weighty exceptions is first desired: and then such a resolution is given to the query, as the word of God, and thereby the safety of our consciences will allow. / By a minister of the gospel, at the desire of some Presbyterian dissenters.	Craghead, Robert.; King, William, 1650-1729.	1696 (1696)	Wing C6794; ESTC R171586	54,814	122

to Which is the thâ— Thing to be considered Our Reasons are First The Law of God is Perfect unto which â— must not add Deut. 4. 2. It pleaseth God to give â— Perfect Rule for our Worship as to the Object â—dorable and the Acts of Worship He requireth pleasing to Himself and the very Manner of â—orship acceptable to Him And whatsoever â—eaketh not according to this Law we are obligâ— to Reject as having no Light in it Isaiah 8. 20. â—d therefore finding nothing in the Laws of â—OD for such Worship as is imposed by the Sign â— the Cross we cannot Comply with it 2ly We find in the Scriptures the LORD deâ—aring his Indignation against all Worship that is â—t commanded by Himself Jer. 7. 31. And they â—ve Built the High-Places of Tophet c. which I â—mmanded them not neither came it into my Heart So â—r 19. 5. The same Guilt is charged in like manâ—er because the LORD Commanded it not nor spake â— nor came it into his Mind It will be no Evasiâ— for any Man to say that the Evils mentioned â— these Scriptures were Gross and Abominable Iâ—olatries because whatever Displeasure GOD â—d against these Execrable Inhumanities and Iâ—olatries Yet it pleaseth Him to Declare that â—is not Commanding should have been sufficient to â— deter them from all such Practices What can â—e more plain then that GOD maketh that the â—ery Reason why there should have been no such â—orship because He did not Command it And â—is is written for our Instruction to make us abâ—ain not only from all Worship contrary to the â—ord of GOD but that also which is besides or without the Word of GOD And sheweth it tâ— Dangerous unsound Divinity that if Men doâ— Act or Worship contrary to the Word of GOâ— therefore they are in the way of GOD apprâ—ed of Him 3ly That Worship without Institution is â— lawfull is clear by that plain and full Warnâ— given by Christ himself Matth. 15. 9 In vaiâ— they Worship Me teaching for Doctrines the Câ—mandments of Men Where we may see that all sâ— Worship as hath nothing for its Authority but â— Commandments of Men is Vain and therefâ— will not be accepted of GOD This Scriptâ— hath so much Light and Brightness coming foâ— from Him who is the Light of the World and â— so plainly against the Inventions of Men in â— Worship of GOD that some having no other â— to Defend themselves give no other Answer â— that this Scripture is the common Cant of Dâ—senters But is that an Answer that Men dare gâ— an Account of to GOD What a poor Shift â— this be found when Men shall be Judged for â—truding what Worship they please upon the Hâ— Majesty of GOD. And from this same Scripture We are yet fâ—ther instructed that Vain Worship beareth â— Name of Worship not that it is accepted Worshâ— but presumed by such as offer it Which aâ— maketh Null the Evasion of these who knowâ— thâ—ir Religious Ceremonies have no Authority â— the Commandments of Men Therefore do â— call them Worship sometimes saying they are â— substantial Worship sometimes not tmmediat â—rship sometimes not proper Worship as Men in â—ubt what to call them and afraid to give them â—wfull a Name as Worship yet being obtruded GOD as Worship they bear that Denominatiâ— 4. The Evidence of this doth yet farther apâ—r if we consider that the most ample Commisâ— given to Gospel-Ministers is to Teach the â—servation of whatsoever Christ himself hath â—mmanded Matth. 28. 20. Teaching them to obâ—e all Things whatsoever I have commanded you â—e Ministers are instructed to Adhere to their â—sters Commands neither imperiously to Imâ—se Commands of their own upon the Conscienâ— of Christians nor the Commands of other â—en Their Commission for Doctrine Worship â—scipline Government and Practice extenâ—g no further than Obedience to the Commands Christ Which doth also farther confirm that â—s not sufficient that what we pretend as Serâ—e to Him be not against his Commands but â—t all Christs Worship and Service must have â—e Authority of his own Commands Whereby â— manifest that no Minister hath Power to Reâ—re much less under Penalties to command the Performance of such Service and Acts of Worâ— as their Master hath no where required and wâ— he urgeth such Obedience he Acteth with Commission and not as the Servant of Christ therefore every Minister of Christ should bâ— readiness to satisfie the Consciences of the Peâ— of GOD that what he Imposeth must be Permed because his Master hath Commanded We speak not now of common Circumstances due Decency and Order which are not esseâ— to Worship These are not the Debate nor shoâ— be scrupled providing there be not an over-sâ—ching of Decency and Order and thereby â— Acts of Worship Introduced and Imposed which Case we are not oblig'd to blind obedieâ— And it 's very remarkable that on these Terâ— Teaching to Observe whatsoever CHRIST â— commanded He promiseth to be with his Servâ— to the End of the World As therefore Minisâ— would expect Divine Assistance and Countenaâ— they must closly Adhere unto and be Limiteâ— his Commission in his own Service Judicâ— Melancthon lamented that Men understood nâ— greatness of that Sun to forge Worship without a â—mand of GOD And who can Love GOD anâ— Honour but lament the same For if we Dâ— his being LORD of his own Worship we gâ— far in denying Him to be our LORD and Laâ—ver or that He is concern'd how He be Worâ— â—d which is no better Having declared himself â— a special manner Jealous as to his Worship â—arned and Pious Augustin Epist 119. Comâ—ineth bitterly not only against the growing â—ber of Ceremonies in his time but against the â—ture of them that they were quasi observationes â—cramenti servilia Onera resecandae that they â—re observed as Sacraments slavish Burdens and to â— cut off Yet these Ceremonies of Mens Invention â—e so pleasing to corrupt Nature and begun in his â—e to be so Countenanced that he saith ibid. Liberiâ— improbare non audeo I dare not more freely reprove â—m speaking as a Man oppressed with Grief for â—e Additions made and Corruptions in the â—orship of GOD and declared his Desire that Men would content themselves with that which the â—ipture requireth in the Service of GOD. A 2d Reason Why we except against the Use the Sign of the Cross is because it 's made aâ—her Dedication of the same Persons already Deâ—ated to GOD in Baptism and therefore casteth â— Imputation of insufficiency on the instituted Deâ—cation performed in Baptism For if baptismal â—edication were not presumed to be imperfect â—y is there another Dedication immediatly adâ—d to the first For Clearing and Vindicating this Exception â—m being a groundless Scruple let it be consideâ—d That it 's Agreed on all Hands in the Sacrament of Baptism the Persons baptized are Dâ—cated to GOD This the Author acknowledgâ— Appendix to his 2d Admonition page 16. I â—

it should continue What Evil hâ— Men found in it or rather who dare Charge iâ— Evil When it 's remembred who gave it its Orâ—nal How much safer were it for Men to be afâ— of their own Inventions in the Worship of GOâ— then any thing that floweth from that holy Foâ—tain If it be said that we are so sinfull that it â— Presumption to Sit at his Table but had not Châ— sinfull Men Sitting at his Table before his Eyâ— Sure they were not Perfect as their Practice â— very Night did Discover besides their manifâ— Weaknesses appearing at other times yet Châ— allowed them this Honour which they acceptâ— they thought it not safe for them either to judâ— or neglect his Condescensions and chuse a mâ— humble Posture though great Reverence is â— to the LORD and will be rendred to him by â— sincere Communicants as also external Acts â— Worship as he requireth them Yet when â— LORD calleth to his Table allowing his Peoâ— to Feast with Him it 's not left Arbitrary whiâ— they shall Conform to Table-Priviledge or not for that mean Objection against Sitting whâ— some make Use of that at the first Celebration â—ere was a leaning toward the Table it argueth Cause unfurnished for its own Defence where so â—ivulous a Scruple is objected Because all that â—e plead for is a Table-Gesture according to the â—ommon Use of Nations and it 's well known that â—neeling is no Table-Gesture any where 4th Reason This Religious Kneeling is perâ—rmed before the Sacred Signs of Christs Body â—d Blood the Bread and Wine being designedâ— set before the Communicants And therefore â—e cannot Comply with it for clearing of this â—onsider First That the Bread and Wine in the Lords â—upper after Consecration are the true Represenâ—tions of Christs Body and Blood 2. The Fathers commonly called these Symâ—ols the Images of Christ so we find Primat Ushâ—r in his Answer to the Jesuits Challenge pag. 74. â—he Fathers expresly call the Sacrament an Image of â—hrists Body So Hospin de orig imag pag. 245. â—he Eucharist is called by the Fathers Imago signum â—igura similitudo and this he proveth by Origen â—azianz Augustin so Dr. Brug lauf of Kneelâ—g page 116. Sacraments are the Lords Images 3. Consider That where Kneeling is used at â—e Sacrament the Communicants cannot receive â—ntill they Kneel and thus they have not so much â—s Liberty to follow Christ and his Disciples â—xample 4. It 's acknowledged that this Kneeling is â— pointed for keeping up a due Estimation of thâ— Sacred Rites 5. This Act of Adoration is performed in Kâ—ling when the Minds Eyes and Hands of the Coâ—municants are fastned upon the Sacramental Sigâ— so that though the Adoration be to Christ yet iâ— by these Signs or Images For otherwise why the Act of Adoration no sooner no later but â— served untill the Communicant have these Siâ— straight before him and partaking of them and tâ— the Signs which many call Images appear to Pâ—ticipate the Honour conferred by this Religioâ— Kneeling Object But it is solemnly Declared by such Kneel at the Lord's Supper that there is no Wâ—ship designed or conferred upon the Sacramenâ— Signs Ans It may be charitably supposed that maâ— Christians kneeling at the Lords Supper do inteâ— no Worship to these Signs And on this accoâ— think their Consciences safe But with all dâ— respect to such Persons it may be inquired wâ— then is the Kneeling purposly before these Sigâ— Which are the Representations of Christs Bâ— and Blood And for their sakes who are Conâ—entious Christians judging themselves obliged â— that Reverential Posture of Kneeling that thâ— may Worship and Adore Christ only Hating â— Image-Worship Let such be pleased to Consider First That in this circumstantiat Case of Worâ—ip before these Signs there is evidently danger â—f Image-Worship and if committed the Guilt is â—reat because GOD hath expresly forbidden to â—orship Him by any Image or Likeness of any â—ing in Heaven or Earth 2. We are commanded to abstain from all apâ—earance of Evil and therefore this Religious â—neeling were much safer a-part from these Saâ—ed Signs then directly before them Let it be â—aced rather in some other part of the Commuâ—on-Service or Administration by such as think â—ublick Kneeling necessary where direct Worâ—ip is required as in Prayer that it may be seen â—e Sacred Signs are not interressed in the Worâ—ip 3. No Conscientious Christian hath cause to fear â— will be a Sin to forbear Kneeling in the time of â—artaking having such blessed and clear Example â—r Sitting and no Command for Kneeling at that â—stant 4. If the Worship must needs be before these â—igns then the Intention of the Mind directing the â—orship to Christ is not sufficient to vindicat the â—ction from all Image-Worship for Intentions do â—ot alter the Nature of Actions the Command of â—OD is not only against bad Intentions but the â—cts themselves as bowing c. And if this were sufficient to free an Action from Image-Worshâ— that the Purpose and Intention of the Worship pâ— was not to Worship that Image then an open Dâ— is made for any Image-Worship providing the â—tention of the Worshipper be not to direct Worship to that Image If so then a Man neâ— never scruple what Image of God or Christ â— made but fall down before it and Worship GOâ— in his Heart If this were true how weak simâ— Men were these that adventured their Lives ther than fall down to Worship before any Imaâ— might they not have saved their Lives and say have no regard to the Image but intend to Adâ— GOD only in our Hearts What a poor shift woâ— this appear before the express Command of Gâ— Discharging bowing down before any Image Likeness of any thing in Heaven or Earth Object But if a Man were in a House whâ— there were many Images might not a Man saâ—ly Worship GOD in that House because somâ— mages are before him Answ No Man is to neglect Prayer or Worshipping of GOD tho' the walls of a Hoâ— were covered round with Pictures or Images such Images may be all for Civil Uses wheâ— Religious Worship is nothing concerned oâ— others had set up these Images for religious Wâ—ship yet if a Man be necessarly by Providencâ— such a Place having no other Apartment for Wâ—shâ—p he is not for fear of Image-Worship to neâ—ect the indispensable Duty of Prayer or Worâ—pping GOD he having no hand in Erecting these Images nor approveth of them But First if this same Man shall behold one of â—ese Images with greater Delectation than all â—e rest 2. The Reason of his Delectation is because at Image doth most lively represent the Obâ—ct he intendeth to Worship this Image is to him â—ectum significative a quo 3. Supposing also he hath the Advice or it may the Command of others to pitch upon that Iâ—age 4. Whereupon he resolveth to Worship before at Image the which Image is materia circa quam 5. And leaving all

Selected quad for the lemma: act_n

Text snippets containing the quad