Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	old_a	testament_n	6,574	5	8.1314	4	true

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

of GODS Gifts purâ—ased by Christ and bestowed by his Spirit on â—inisters for the Edification of his Church and â—erefore we cannot approve of it For by this â—nted Form whatever measure of the Spirit of â—ayer be powred out upon a Minister Helping â—d Teaching him what to Pray what ever enâ—gement of heart be given by the Spirit of Grace â—d Supplications Yet nothing of this must apâ—ar for the Good of the Church Because the mans mouth is muzled up by a peremptory Forâ— which we humbly conceive is most dangerous aâ— a great Obstruction to the Churches Edificatioâ— 8th Reason Though our blessed LORD haâ— given us a Patern of Prayer and therein a sumâ— all we are to Pray for Yet when the best of Mâ— offer to make a Collection of the Particulars coâ—tained in that Summe though the Patern be Pâ—fect yet their Collections are always Lame aâ— Deficient considering tbe innumerable Neceâ—ties of the People of GOD And so faileth of pretended End to furnish People with all manâ— of necessary particular Petitions to GOD Fâ— hundreds of Instances may be given of necessaâ— Petitions all of them according to the Wordâ— GOD and particularly founded on the LORâ— Prayer Yet no mention of them in the Bookâ— Common-Prayer And therefore such Forms Mens devising do but limite and straiten the Châ—ches Prayers they are so far from being a Heâ— especially when they are so enjoyned that sucâ— Form shall be used and no other 9th Reason The Case of Souls in this Lifâ— very various Sometimes secure and need to â— awakned sometimes cast down and need to â— Comforted sometimes in Doubts by reason their Ignorance Weakness and Guilt the Dâ—pensations of GOD toward them are also very â—rious sometimes Humbling and sometimes Coâ—forting And therefore the reading of Scriptures ã€ˆâ—Šã€‰ Prayers are to be Adâ—pted to the Conditiâ— of the People so far as Ministers can be acâ—inted with their Condition and Exigences â— by a stinted Form the poor People must take â—at falleth out such a day of the Year whither â—e suitable to their present Need or not they â—ll have no other for that time the Minister is â—und to read his set Task If the Righteous â—OD should by some sudden Judgement call his â—ople to speedy Repentance and Mourning yet â—he Book appoint a Feast-day of Joy at that veâ— time the Minister and People must do as the â—ok requires and then behold Joy and Gladness â—en GOD calleth unto Mourning which is an â—quity that GOD doth most severely threaten â— 22. 12 13 14 verses So on the other hand â—en it pleaseth GOD to grant some signal Deliâ—ance to his Church that requireth present soâ—n Thanksgivings to GOD if the Book reâ—ire that to be a time of Humiliation and Mournâ—g the Book must be obeyed rather than the â—esent Call of GOD but Moses the Servant of â—e LORD was of another mind Exod. 14. 30. the â—ORD saved Israel that Day out of the Hands of â—e Egyptians and in the beginning of cap. 15. â—en sang Moses and the Children of Israel this Song â—o the LORD not deferring it as prelimited by â—me other Work So Ministers of the Gospel being the Stewards of CHRIST are required do all to Edification attending the present Dutâ— the People of GOD Being also obliged to disâ—bute that Food Christ hath provided for theâ— due Season that every man may have his Porâ— as his Necessity requireth 10th Reason That manner of Service to Gâ— which we cannot perform in Faith we canâ— Comply with but serving GOD by an impoâ— stinted Form we cannot perform in Faith â— therefore cannot Comply with we cannot pâ—form it in Faith because we know of no Authoâ— such a Form hath from GOD as any Ordinaâ— of his And therefore seing we have no way be convinced that it is the Will of GOD we seâ— him after that manner no Ground no Preceâ— no Promise for our Faith to fix upon We câ— not perform that Service in Faith and so to uâ— would be Sin As for the Book of Common-Prayer and the Pâ—ticulars therein which hath been so offensive the Consciences of many we need do no more put you in mind of a part of these Complaints aâ— Exceptions published by those who had Commiâ—on from King Charles the 2d to alter and ameâ— it They except against the reading of the Aâ—cryphal Books desiring that nothing be readâ— tâ—e Church for Lessons but the Holy Scriptures â— the Old and New Testament They except aâ—inst the Religious Observation of Saints days as â— they were Holy Days having no Foundation in â—e Scriptures They except against that Version â— the Scripture used throughout the Liturgy as â—ving many Defects whereof they give particuâ—r Instances Likeways that the Liturgy is Deâ—ctive as to Prayer in the confessing of Sins Peâ—tions and Thanksgivings that the Body of the â—ayer-book consisteth much in Generals and that â—e Catechism is Defective as to many Doctrines â—f our Religion They except also against the â—eoples uttering a great part of the Petitions in the â—etany whereas the Minister should be the mouth â—f the Congregation and that the speaking of so â—any occasioneth a confused Murmur in the â—ongregation whereby what is read is less intelliâ—ible and therefore unedifying They also exâ—ept against the aery sign of the Cross in Baptism As â—so that none may receive the Lords Supper who â—ares not Kneel in the Act of Receiving which was â—ft free 1. and 2. Ed. 6. and was not the Gesture â—e Apostles used nor in the purest and primitive â—mes of the Church They except also against â—hese words of the Rub. The Body of our Lord â—esus Christ which was given for thee preserve thy â—ody and Soul unto they everlasting Life they desire â—hat the Minister be not required to repeat the words to each one in the singular number but it may suffice to speak them to diverse jointly â—cording to our Saviours Example they Compâ— also that when a Child is to be Baptized the Gâ— fathers and God-mothers are concerned but mention of the Parents in whose Right the Châ— is Baptized and who are fittest both to Dedicâ— it to GOD and to Undertake to GOD and Church for it They also except against thâ— words in the Prayer after Baptism viz. thaâ— hath pleased thee to Regenerate this Infant by â— Holy Spirit they declare that they cannot Faith say that every Child that is Baptized is generated by GODS Holy Spirit And in the lâ— Rubr. before the Catechism it 's said to be certâ— by GODS Word that Children by being Baâ—tized have all things necessary to Salvation and undoubtedly saved these words they complain of dangerous These are a few of the many Exceâ—tions mentioned in that grand Debate and an mendation earnestly and modestly pursued as â— mean to prevent our separated Assemblies but tâ— Pursuers for Peace constrained to desist wiâ— Grief being disappointed of their just Expectâ—tions Our 3d. Exception is because Kneeling at tâ— Lords

his Liturgy which evâ— Papists though most fond of Forms are ashaâ—ed of therefore Bellarm. de Jacobi Liturgia paâ— 146. and 150. confesseth it spurious 2d Reason as there were no Liturgies in the â—postles times for Divine Service so the Churâ— wanted a fixed Liturgy for the space of 600 yeaâ— Dr. Burnet in his History of the Reformatioâ— maketh it appear that Liturgies were not so muâ— as the matter of Publick Consultation for â—â— years after Christ And that the first Liturgy tâ— was Imposed was Composed by Gregory an 60â— Others also more antient Confirm the same â— Socrat. who lived in the fifth Century lib. 5. cap. â—1 page 698. saith that generally in any place aâ—ong all sorts of Worshippers there cannot two be found â—greeing to use the same Prayers Sure then there was â—o Liturgy obliging them to agree in a Set-Form â—amous Bishop Vsher affirmeth yet more Relig. of â—e Irish cap. 4. page 31. that the Roman Vse was â—ought in to this Nation but 500 Years before his own â—me by the Popes Legats Gillibertus Malachias â—d Christianus whereby as Mr. Clarkson observes â—at the Roman Liturgy was not admitted here â—efore the 12th Century so that imposed Liturâ—es are but a Novelty in the Church And to this â—ree the Testimonies of antient Fathers making manifest that the Churches publick Prayers â—ere not read out of a Book Justin Martyr Aâ—ol 2. page 139. saith their Prayers and Thanksâ—vings were according to their Ability and very â—ean Abilities would serve to read Prayers if â—ere had been any such extant But Tertull. Apolog. 39. maketh it yet more plain who saith â— Pray without a Monitor because we Pray from â— Heart These Testimonies make it abundantly appear â—at the first imposed Liturgy was no Elder but â—ntemporary with the Popes Establishment and â—t received in this Nation several hundreds of â—ars afterward and that this Liturgy was first â—posed when a Pope was Imposed as an Universal Head to the Church doth conciliate no great â—neration for that Composure it 's also notouâ— known that the Liturgy unto which we are reqâ—red to Conform was taken out of that Roman â—turgy and though many Things were left out our Liturgy which were in the Roman yet tâ— Argument made use of for gaining of Papists â— the Communion of the Protestant Church by Prâ—clamation in the Reign of Edward the 6th â— that they should hear their own Service in English whâ— formerly they heard in Latin 3d. Reason as neither Christ nor his Apostâ— did form any Liturgy for Divine Service so nâ—ther He nor any of his Apostles did ever give Coâ—mission to other Men for Composing such a Foâ— of Divine Service which should oblige othâ— to Use it whereby it 's manifest that such a Foâ— of Service wanteth Divine Institution and theâ—fore we cannot Consent to it as any Ordinanceâ— GOD. 4th Reason because Mens Composing and Iâ—posing a Form of Worship without Divine Inâ—tution or Commission casteth an injurious Imâ—tation upon those to whom the Care of the Châ—ches was committed as if the Church had not beâ— sufficiently provided for the Service of GOD â— all that Christs Apostles had prescribed But tâ— Men were constrained to devise some new and bâ—ter Way than what we have by Scripture Direâ—â—n this is such a Reflection as we cannot be guilâ—y of if any shall say the Composers of the Liturgy no doubt had Direction from GOD before â—hey attempted such a Work Answ Let this Direction or Appointment appear and We shall Conform to it or if any shall say that the Exterâ—als of Worship and the manner of Church-Administrations are left to the Discretion of Church-Officers and so they may Compose a Model of Service as they think most expedient for the Churâ—hes Good Answ There is great Difference between a Model directing the external Order of â—hat Worship which GOD himself hath Appoinâ—ed as to common Circumstances for Time and Place and how one part shall Succeed another â—nd such a Model wherein is contained Worship â—o be offered to GOD which he hath not prescribâ—d Church-Officers may safely do the first but â—ave no Power for the second The Worship of GOD is not such a trivial matter but that Christ â—r his Apostles in his Name would have given Directions for what was necessary will Liturgists â—ndeed claim to more Authority and Wisdom for Gospel-Administrations than CHRISTS Apostles â—ho never imposed but left us free of such Bonds 5th Reason The imposing of a Form of Divine â—ervice composed by one or a few derogateth â—om the esteem due to other Ministers of the Gosâ—el both of your own Perswasion and others and is a real Reflection against your Selves as if in â— Age there were Men so qualified for the Scrviâ— of GOD no Men assisted by the Spirit of GOâ— for Gospel-Administrations as if no Ministers haâ— the Blessing and Benefit of Christs being with hâ— Servants to the end of the World no Ministeâ— partaking of these Gifts that Christ received fâ— Men But only a few Composers of Liturgy thâ— all others must take both Matter and Form â— Divine Service from them and so to serve GOâ— with that which cost them nothing and yet thâ— Composers but Men not so much as pretendinâ— to Divine Inspiration or any Commission froâ— Christ for the said Composure by what Argâ—ment can a Minister of Christ convince his owâ— Conscience that it is his Masters Will to be serveâ— in that manner And if he please not his Mastâ— what Comfort can he have in the Service Anâ— how can he know it wil be pleasing to him excepâ— one way or other he had revealed it 6th Reason The obliging of Christians â— serve GOD by an imposed Liturgy is a Lording â—ver the Heritage of GOD Which is expresly foâ—bidden And that it is a Lording over GODS Hâ—ritage is evident because it 's imposed as one of thâ— principal Terms of Communion with the Church sâ— that such as will not Conform to it shall be Exclâ—ded the Churches Communion this is to take Dominion over Mens Faith and Consciences Fâ— â—f a Mans Conscience will not permit him to make â—hat his Worship to GOD which is only devised â—y Men Yet he must either Comply renitente â—onscientia against his Light or shall be no Memâ—er of the Church Next it's a Lording over the Heritage of GOD â—ecause it depriveth us of our Christian Liberty â—hich we must stand fast in after Christ hath made â—s free We are not to be entangled again in a â—oke of Bondage But to be obliged to serve â—OD by a Form he hath no where commanded a very Bondage depriving us of our Liberty to â—erve our LORD as himself hath Appointed for â—e plead for no Lawless Liberty only in the â—ure Matters of GOD his Worship and our Conâ—iences we desire to be Subject to GODS own â—ppoiniments and not to the Ordinances and Comâ—andments of Men. 7th Reason A peremptory imposed Liturgy â—epriveth us of the Benefit

the rest he approacheth that â—age and when he hath it purposly straight beâ—re him and near to it he Worshippeth 6. In the mean time he saith I purpose no Worâ—ip to that Image but I Worship GOD before it â—doro Deum sub hac Figura figuratum the Questiâ— thus stated the Doubt is easily resolved and â—t the Reader judge if that manner of Worship â—e not forbidden expresly by the Law of GOD â—d whatever Protestation be against all deference â— the Image if it be not protestatio contraria facto by â—ch a Man Object When we Kneel at the Sacrament we are then Praying to GOD and who can be blâ—ed for Prayer Answ No Christian will be against Prayâ— and in a special manner Men should pray for â— blessing of that Holy Ordinance that they â— have true spiritual Communion with CHRISâ— which is not only to be solemnly performed at Consecration of the Elements but each Comâ—nicant is to be frequent and fervent in Prayer fore they come to the Sacrament Yet Prayeâ— not the proper Work of Communicating in very time when we partake because the Natâ— of the Work is to Meditate and Feed upon Chrâ— receiving him into our Hearts by Faith when receive the Bread and Wine and therefore Prâ—er not being the Communicants immediat Duâ— when he is eating that Bread and drinking of Cup so neither can Kneeling be his present Duâ— Object But we are to Pray always Answ That Praying always is not so to be â—derstood as if we were not to allow time for otâ— Duties differing in their Nature from Prayer are to Believe hear the Word Praise c. these are not prayer so we are to partake of Châ— Body and Blood in the Sacrament yet that pâ— taking is not Prayer It should also be considered that there is gâ— Difference between stated set time for Prayâ— and some speedy Ejaculations to GOD which â— performed without interruption to another â—ty But to turn the Sacrament to a stated â—ayer from the Beginning to the End of Partakâ—g goeth too near the over-turning of the very â—ture of the Sacrament So that it might be justâ— enquired at any Person who Kneeleth all the â—e he Partaketh whither he be Praying all that â—e or not If he say that he was not all that â—e Praying Then it may be demanded why he â—s all that time on his Knees if not about immeâ—at Worship as Prayer if he say that he was all at time in Prayer then it may be said the Man â—th been at Prayer rather than Communicating â—ecause it 's impossible the Man could Communiâ—te aright if he allowed no time for Meditation discerning the LORDS Body and receiving of â—im Spiritually when he received the Bread and â—ine but spent all the time of Partaking in Prayâ— which by its Unseasonableness diverteth the â—oul from its immediat Duty The comfortless Original of Kneeling at the â—ords Supper is also to be remembred coming in â—ith Popish Transubstantiation And Papists do â—et frankly tell the World that if they did not beâ—eve CHRISTS Corporal Presence in the Sacraâ—ent they would allow it no VVorshipping-Poâ—ure Our 4th Exception Is against the Sign of Cross in Baptism because it 's performed as Act of VVorship without Divine Institution Aâ— therefore cannot approve of it as a warrantaâ— Administration but Judge it vain Worship Disâ—proved of GOD. Here are three things to be considered distinâ—ly 1. That as the Sign of the Cross is Used â— Baptism it is Worship 2. That it is VVorsâ— without any Institution of GOD. And 3. Tâ— therefore it is Vnwarrantable For the First that its VVorship is evident â—cause by the Sign of the Cross Persons are soleâ—ly Dedicated to GOD the which Dedication is its own Nature an Act of VVorship For This Dedication is an actual solemn Acknowledâ—ment of GODS Soveraign Dominion Right aâ— Title to the Persons so Dedicated and therefoâ— is present Homage rendred to GOD which VVorship 2ly This Dedication is directed GOD and terminats in Him and therefore is Woâ—ship for a deliberat Solemn Devoting of Persoâ— to GOD cannot be performed without immediâ— Application presenting the Persons to GOD whâ—ther for Blessings or Services otherwise it câ— be no Dedication to Him There can be no Evasion for this nor any Wâ— to Vindicate it from being an Act of VVorshâ— while these who Use the Sign of the Cross oâ— and declare it to be a Dedicating Sign And that the Reader may see this Dedication â—cknowledged take the Bishops own words for it â— his second Admonition Appendix page 25. And â—t only Our Church but all other Christians from the Apostles time have for this Reason looked on making â—e Sign of the Cross as a very fit Instance and Declaâ—tion of their Glorying in CHRISTS Sufferings and â—adiness to follow Him in them which is an effectual â—edication of our selves to his Service This Asserâ—on is highly Uncharitable for if all Christians â—nce the Apostles time have so looked upon the â—ign of the Cross then it followeth that they are â—t Christians who look otherwise on it the Conâ—quence cannot be avoided if this Assertion be â—ue But that which these words are quoted for to prove that the Sign of the Cross is used for a â—edication of People to God which the Canons of â—e Church of England doth also affirm Can. 30. â—he words are so that for the very remembrance of â—e Cross which is very Precious to all them that rightly â—elieve in Jesus Christ and in the other respects mentioâ—ed the Church of England hath retained still the Sign â—f it in Baptism following therein the Primitive and Aâ—ostolical Churches and accounting it a Lawfull outâ—ard Ceremony and honourable Badge whereby the Inâ—ant is Dedicated to the Service of Him that dyed upon â—e Cross as by the words used in the Book of Common-Prayer it may appear No farther Notice shal be taken of these woâ— at present but that they Declare the Sign of â— Cross to be a Dedication of Infants to the Servâ— of CHRIST and this Dedication to GOD beâ— confessed is sufficient to Prove it Worship Offerings made and given to GOD were alwaâ— parts of Worship The second Thing is that this Worship by â— Sign of the Cross is without any Divine Institâ—on which will be acknowledged by all who câ—sider what Divine Institution is and where iâ— to be found If the Scriptures be wholly Silâ— never mentioning never Commanding any sâ— Sign to be Used either by express Words oâ—â—ny true Consequence then it can have no Divâ— Institution But no colour for it can be foundâ— the whole Book of GOD therefore it wantâ— Divine Institution If Men could show any Pâ—scription for it we would Debate it no more But seing the Sign of the Cross in Baptism destitute of all Authority from GOD either â— Precept or Example We cannot but look upâ— it as meer Will-Worship and therefore an â—warrantable Administration in the Church of Gâ— which we cannot Conform

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