Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	hear_v	word_n	3,321	5	5.3463	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

desiring soâ— Knowledge of a Ministers Gifts and godly Coâ—versation before they receive him as their Pastoâ— 2. The possibility of their erring in Election caâ—not deprive them of their Priviledge 3. If thâ— should erre yet their Electing maketh not tâ— Man their Minister untill he be Ordained aâ— if the People have erred then the Ministers mâ— forbear Ordination untill a qualified Person â— Chosen And so both Ministers and People preâ—rve their due Rights And where this is not â—bserved it commonly occasioneth an unprofiâ—ble Ministry and Comfortless both to Minister â—nd People 6. We cannot be of that Communion where â—ur Confession of Faith and Catechisms are publickâ— on all Occasions ridiculed and exposed to Conâ—mpt Is it to be imagined that your selves would â—atiently sit and hear the most important Articles â—f your Religion openly vilified And if ye could â—ot bear it your selves why should ye expect it â—f us Who have Cause to Praise GOD for so Orthodox a summary of the Christian Religion â—s is contain'd in these Books Is it reasonable to â—hink that by our Presence and Silence we should â—ppear to approve the condemning the publick â—tandard of our Religion Your selves being â—udges 7. We are so perswaded of tbe soundness of the Doctrine contained in our Confession of Faith â—nd Catechisms Larger and Shorter that whereâ—oever these are contradicted we have just Cause â—o suspect the hearing of unsound Doctrine and are â—equired by the Word of GOD not to hear the Inâ—truction that causeth to erre from the words of Knowâ—edge We know that the Doctrinal Articles of the Church of Engl. are Sound and we Challenge aâ—y Man that dare say we ever speak of them but with a due regard And it were much to be â—sired that all who make Profession of these Aâ—cles would faithfully Adhere to them in their Dâ—ctrine But in the next Place some Alledge that thouâ— we be not free to Joyn as fixed Members of tâ— Established Church nor could we be received such without Subjection to Episcopal Goverment their Discipline and Ceremonies Yâ— why should we be so shy as not to hear their Miâ—sters at any time we being all of one Faith That the Reader may have Satisfaction Consider First that we are not as Scepticks wâ— have either their Religion or manner of Worshâ— to seek as not knowing what Church-Commuâ—on to chuse For we are both in Judgement aâ— Practice established already what manner of Woâ—ship we should Adhere to And therefore need â— expose our selves as unfixed Some of your selâ— have reproved severely these who are of itchâ— Ears and the Rebuke is directed to us of this Diâ—cess We shall advert to what he hath said aâ— beware of that Evil hoping that while we are câ—tent with hearing of our own we shal not be chaâ—ed with that Guilt of itching for others 2. We desire also it may be remembred tâ— some of yours particularly Dr. Stilling fleet nâ— Bishop hath Published his Reflections agaâ— those of our Communion who at sometimes â— â— hear and Joyn in your Worship Because they â—ntinue not making this the Argument that if we â—ink it Lawfull at sometimes why not at other â—mes and that Constant Communion is due where â—ccasional Communion is allowed But another â—f a great Character in the Defence of his Answer â—o the Case of Protestant Dissenters stated and arâ—ed though under the covert of anothers Name â—ath raised the Censure to such a pitch that they â—ppear to be Men of flexible and profligat Conscienâ—es who at sometimes Joyn in Worship with the â—stablished Church not Resolving to Continue â—ow then can you advise us to Occasional Comâ—union If it be not for this Reason that you â—ay take Occasion to Reproach us as Men of no â—rinciples who will turn and return with the Tide â—f Worldly Interest But belike you may have the â—ss Occasion for this Imputation hereafter this â—eing the best Use ye make of it Can any Man â—f sence judge it a rational Method for drawing us â—o your Communion at any time to tell us it must â—e always otherwise we are but Men of a profligat Conscience It would hereby appear that you desire none of us to come near you and discharge us to Joyn in your Worship as we would not be Stigmatized the next day for profligat Persons 3. Whereas it 's said we are of one Faith it 's well this is acknowledged and long may it be so But some Observe that this is rarely Confessed except when you mind to improve it for an Impâ—taâ—ion that being of one Faith we are thereby oâ—liged to Conformity and wilfully Obstinat in â—fusing it As if our being of one Faith engagâ— us to any manner of Worship you require Coâ—manded of GOD or not But it may be inferrâ— with greater Reason since we are of the saâ— Faith therefore you should make the Door Pâ—tent and admit us freely and not to cast the stuâ—bling Blocks of unprofitable Ceremonies in oâ— Way Which your Selves Know and Confess mâ— be laid aside without Sin But such as we cannâ— Comply with without Sin yet you will not paâ— with one of these useless Ceremonies if we shouâ— never come nearer you But in the last Place that which is urged as moâ— plausible when it appears we cannot be fixâ— Members of your Communion and are not pleâ—ed but rather angry at Occasional Communioâ— that at least when People want Ministers of thâ— own as many of them do often want why do nâ— they then go to the Parish Church why do nâ— your Ministers positively declare their Opinioâ— For Answer to this Consider First That it is the Affliction of many Feareâ— of GOD to want the Benefit of publick Gospeâ— Ordinances every Lords Day we say it's theâ— Affliction but cannot so easily grant that it is thâ— Sin when their circumstantiat Case is such thâ— â—t sometimes they must either want or Wound â—heir Conscience by Joyning in Acts of Worship â—hich they cannot find to be approved of GOD They dare not act as joint Worshippers in these â—ery Acts lest they not only partake of other Mens Sins but be active in sinning themselves Such as are in this Case are rather to be pitied than â—ensured Bishop Stilling fleet hath these remarkâ—ble words in his Irenic page 119. 120. Let Men â—urn and wind themselves which Way they will by â—â—e very same Arguments that any will Prove Sepaâ—ation from the Church of Rome lawfull because She â—quired unlawfull Things as Conditions of Her Comâ—union It will be proved Lawfull not to Conform â—o any suspected or unlawfull Practice required by my Church-Governour upon the same Terms If the â—â—ing so required be after Serious and Sober Enquiry â—dged Vnwarrantable by a Man 's own Conscience Grant but this Liberty allowed by this Learned â—ishop to forbear any Suspected or Unlawfull â—ractice though required by a Church-Goverâ—our And then you will be more sparing in Condemning the Practice of sober Christians whose great

that is given to us whither Prophecy let â— Prophecy according to the proportion of Faith or Minâ—stry let us wait on our Ministry or he that Teacheâ— on Teaching or he that Exhorteth on Exhortation â— that Giveth let him do it with Simplicity he that Ruâ—eth with Diligence he that sheweth Mercy with Cheeâ—fulness Ephes 4. 11. And he gave some Apostles anâ— some Prophets and some Evangelists and some Pâ—stors and Teachers for the perfecting of the Saints fâ— the Work of the Ministry for the Edifieing of the Bâ—dy of Christ As for any other Scriptures alledged to favour thâ— Episcopal Cause they shall be considered in theiâ— due place But these Scriptures now mentioneâ— are the places that all Church-Officers do ordinarily betake themselves unto who are willing tâ— have their Commission and Title tryed by thâ— Word of GOD because by them we are particulaâ—ly instructed Who they are whom GOD hath sâ— in his Church and in what order as first secondâ—rily c. now let the Reader demonstrate a Bishoâ— over Presbyters by any of these Scriptures and â—e shall not want reverence let him appear and â—ell us plainly where he fixeth his claim for he will â—ot for Truth and Modesties sake challenge all â—hese Offices and Gifts to be his and some of them â—eing now out of his reach and ceased as Miâ—acles Gifts of Healing and Diversities of Tongues â—t's agreed that all these may be laid aside from â—his Debate as Extraordinary Some of the Offiâ—es mentioned are too low for a Bishop being the â—owest Set of Church Officers as Deacons under â—he Denomination of Helps giving with Simplicity â—nd Cheerfulness neither will these be concerned â—n this Debate We shall come then to the Highest and First in â—he Roll the Apostles being set down first and Biâ—hops now the First and Highest in the Church â—ere some of them fix their Claim as Successors â—o the Apostles and plead it with all earnestness â—ut no successe for lack of Arguments and the â—eight of Arguments against it and that VVe be â—ot amused with big and ambiguous Words not â—nderstood We crave that Justice of those who â—aintain this Apostolick succession to let us know â—hat they understand by it if it be that Prelats â—â— the Gospel-Church have succeded to the intire â—ffice of Apostles or 2d if they have fucceded unâ—o the Doctrine of the Apostles or 3d. unto such â—ospel-Administrations performed by the Apostles as were necessary to continue in the Gospâ— Church as Preaching administration of Sacrameâ— Discipline c. or 4th if by Apostolick Succâ—sion they understand Apostolick Institution Tâ— is such as have Commission from Christs Apostlâ— to Feed his Flock If the first of these be affirmed that Bishops â—ver Presbyters succeed to the Apostles intire Offâ— Then First we have many moe Apostles than eâ— Christ did Institute for all Diocesan Bishops mâ— be Apostles 2. Then they have all immediat Commissiâ— from Christ as all the Apostles had For we mâ— see that when one Apostle was wanting the Detâ—mination who should fill his Room the immeâ—at Decision thereof was left to GOD by Lots â— Acts 1. When Mathias was appointed to take pâ— of the Apostleship from which Judas fell by Traâ—gression This manner of Election our Bishops wâ— not pretend 3. If Bishops Succeed to the very Office aâ— Commission of Apostles then they are infallible Doctrine and may write Canonick Scriptuâ— which their modesty will not challenge 4. If Bishops succeed the Apostles Office thâ— shall all lose their Diocesses for the Apostles â— no Diocess but the wide World they had no liâ—ted Bounds but the Bishop is restricted by Lâ— limited Bounds for as Diocesan his Power extenâ—eth no further then the circumscribed Diocess â—hereof he is Bishop Secondly If it be said that Apostolick Successiâ— is by succeeding to their Doctrine then all Gosâ—el-Ministers have the same claim for they also reach the same Doctrine feeding the Flock with â—e same sincere Milk of the Word So that eâ—ery faithfull Gospel-Pastor preaching sound Doâ—rine neither Corrupting Diminishing nor Adâ—ing to the Word of GOD may put in his Claim â—r this Kind of Succession And that with greatâ— confidence than such as make Additions of doâ—rinal significative Ceremonies of their own Inâ—ention For the third manner of Succession to these Goâ—el-Administrations which were to continue in the â—urch tho' performed by the Apostles Consider â— First That all Gospel-Ministers partake equalâ— of that manner of Succession As they are Paâ—rs entrusted by Christ with the feeding of his â—ock Let the Maintainers of imparity among â—ospel-Ministers shew a Difference or what Miâ—sterial Acts are reserved to some and denied to â—hers 2. These Gospel-Administrations now to be â—erformed by the ordinary Pastors of the Church â—ke not their Original Authority from the Apoâ—olick Office but from Christs Commission and Precepts to the Pastors of his Church to perfoâ— these Ministerial Acts the Pastor being a distiâ— Officer in the House of GOD dependeth not â— the Apostolick Office nor is there any need for â— Because the Pastor hath his Commission distiâ— from the Office of an Apostle though the mattâ— of their Administrations in some things coincidâ— yet that maketh not the two distinct Offices coiâ—cide the Pastors Office being entire by it self the Gospel Charter Fourthly If by Apostolick Succession be meaâ— only Apostolick Institution that is that these aâ— the Apostles Successors whom the Apostles dâ— Institute and Appoint to be the Pastors of tâ— Church This manner of Succession we acknoâ—ledge to be most firm and therefore whosoevâ— can instruct their Office in the Church to be Apostolick Institution have the true Right aâ— Title and therefore shall now most willingly joâ— Issues for its Trial knowing that Bishops ovâ— Presbyters were never instituted by the Apostlâ— as shall hereafter appear Object Some Bishops can draw the line of â—piscopal Succession from the Apostles days unâ— this day Answ A line of Episcopal Succession that is the Succession of Diocesan Bishops for its Bishoâ— of that new Cut Model who are concern'd this Debate such a Line of Succession can no Mâ— draw from the Apostles Times The Reason is obâ—ious because there were no Diocesses and thereâ—ore no Diocesan Bishops long after the Apostles â—imes For the first three Centuries the Church was under Heathnish Persecutors incapable of aâ—y Diocess for a Bishop and therefore Euseb commonly calleth the Bishop a Bishop of a Parish the Church knew not what a Diocess was before Conâ—tantin appeared and then began to follow the Mode of the Civil Government 2. Tho' a Line of Succession could be drawn from the Apostles Times that is of Scriptural Bishops having no greater Charge then they could personally oversee Yet as this maketh nothing for Diocesan-Bishops so it proveth nothing of Apostolick Succession because a Succession from the Apostles Times can never prove a Succession to the Apostolick Office the one cannot infer the other Object Some Apostles came

of our Excepâ—g against the Sign of the Cross that thereby â—pists are hardened in their Idolatries besides â—eir using of it as a common Charm in most of â—eir Actions Sacred or Civil When they observe â—y of the Reformed Churches still Retaining and â—sing that Sign are ready to take Comfort to â—emselves as if their own Crime were not great â—d as it is an occasion of hardning them in their â—ay so it proveth an Offence and Grief to many â—earers of GOD who dare not for fear of offenâ—ng GOD Comply with it accounting the use â— it in the Worship of GOD an high Encroachâ—ent on the Prerogative of Our LORD and Lawâ—ver This is it which made a German Divine laâ—ent over us that the Cross stuck among us in the beâ—ining of our Reformation saying it proved a Crux a â—oss and Grief indeed to many Godly Ministers and â—eople And were there no other Bar in the Way â— many this of it self would block up their Way â—om Conforming 5. By the Sign of the Cross the Honour due to Christ Crucified is transferred from Hâ— and conferred upon a piece of Wood Whicâ—â—vidently appeareth by Papists directing tâ— Prayers to the Cross it self Bellarmin saith tâ— are three Things signified by the Cross 1. Lignâ— 2. Imago 3. Imago in aere efformata â— would think the meaning of the first miâ— suffice to render the tvvo following use for it being but a stick with what Face can a Râ—gious Image be made of it And an Image in Air appeareth a meer Chimera for nondum forâ— formando evanescit in auras but the Honour conâ—red on the Cross by others who are not Papâ— appears to be founded on the Misapplicatioâ— these Scriptures where the Cross is mentioned First By the Cross is signified the Death Christ as Gal. 6. 14. so also it signifieth the â—ctrine of Christ as in the 12th verse of the same Sometimes by the Cross is signified the Affâ—ons that the Followers of Christ shall suffer foâ— Names Sake as Matth. 10. 38. it signifieth also material Wood or Tree upon which Christ suffeâ— so Matth. 27. 32. Now to apply that whiâ— spoken of Christs Death Doctrine c. to piece of Wood cannot be justified The Croâ— Christ is mentioned with Honour therefore piece of Wood is honourably mentioned is aâ—ced Consequence Though all Honour be dâ— Him who dyed upon the Cross yet no Hoâ— â— be due to the Cross it self or its aery Repreâ—tation but rather the contrare as a passive Inâ—ument of his Sufferings The Papists specially â— Commentators on Thom. their Angelicus Doâ—r say that Fundamentum Cultus Crucis quia tetigit â—rpus Christi the Foundation of the Crosses Worâ—p is because it touched the Body of Christ a â—ifull Foundation for such a Stucture but such â—undation such Building if that which touchâ— Christs Body can Found either Worship or aâ— Religious Deference then as some Divines obâ—ve why not also the Spear that pierced that Preâ—us Body for that was nearer to it than the â—oss Why not the Nails that pierced his Hands â—d Feet These also were nearer than the Tree â— it imaginable that a true Lover of Christ could â— hold that Spear or these Nails without Indignaâ—n rather then any Love or Regard to them â— we say of the Cross our blessed Redeemer was â—t to Open Shame and Ignominy before the â—orld by his Dying on a Tree that being an acâ—rsed Death what deference then can be due to â—at Tree which was a passive Instrument of his â—nominy his malicious Enemies desiring He â—ight be Crucified because it was a painful shameâ—ll Death There being several other ways allowâ— by the Roman Laws for executing the Conâ—mned And that He thus Dyed by the deâ—rminat Counsel of GOD saith nothing as to the Malice of those who sought His shame nor â— it be said that the Tree was sanctified by touchiâ— of his blessed Body no more than the Spear Nails no more than the cursed Lips of Judas â— the contact of Christs blessed Lips when he Kâ—sed him And therefore We may safely concluâ— that no Deference is due to that Tree or its aery â—mage 6. This also maketh our Exception against tâ— Sign of the Cross appear the more Just and Râ—tional because when this Sign is used it 's saâ— to be a Token that the Person so signed hereaftâ— he shall not be ashamed to Confess the Faith Christ Crucified and Manfully to Fight under â— Banner This we except against because there no Ground to believe that such an Effect as tâ— Manfull Fighting shall attend the said Sign bâ—Bâ—cause First The Sign it self cannot produce this â—fect having no inherent Power or Virtue to prâ—duce it This will be acknowledged by all Pâ—testants though Bellarm lib 2. de Imaginibus caâ— 30. Saith that the Cross hath an efficacious Power pâ—pria Virtute opere operato but our Friends of â—nother Perswasion will not Joyn with him in thiâ— 2. Since the Sign of the Cross of it self hath inherent Power and Virtue to produce this Effeâ— that such as are signed by it shall Fight manfulâ— c. then this Efficacy must be by some Promisâ— GOD to the Sign of the Cross but no such Pâ—mise can be made appear in the Book of GOD for â—OD did never either Command the Sign of the â—ross to be used nor promised any Blessing by it 3. If it be said that such a Blessing is hopefulâ— expected because the Sign of the Cross is used â—or a good End Answ But if there be no Ground â—or our Hope and no Foundation from GOD for â—uch Expectation then the Hope is vain Seing â— cannot be expected in Faith 2. Suppose it be â—or a good End that the Sign of the Cross is Uâ—ed yet that is not sufficient For Gospel-Admiâ—istrations must have Gospel-Rules And Holy Exâ—ectations must be Founded on the Promises of GOD. 4. The signing with the Cross is said to be a Toâ—en that the Person so signed shall not be ashamed c. this importeth no less then that this Token â—or Sign is so sure that it 's signatum viz. that he â—hall manfully Fight shall follow the Sign otherwise why is it said that this is a Token he shall manfully Fight as to the Event whereas it 's found by manifold Experience that this not being ashamed of Christ Crucified and manfull Fighting doth not always attend the Sign of the Cross for many such has turned Atheists and Apostats 5. If it be said that the Sign of the Cross is only an obliging Sign that the Person so signed must not be ashamed of Christ crucified c. Answ 1. There is great Difference between these two he shall not be ashamed and he should not or â— not be ashamed the first engageth the Futurâ— of that which is betokened that it shall be aâ— the second is but a meer Declaration of Duty 2. The Person baptized according to Christs â—stitution is thereby sufficiently obliged as

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