Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	bishop_n	hand_n	ordination_n	2,718	5	10.1610	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11457	Tvvo sermons: preached at tvvo severall visitations, at Boston, in the diocesse and country of Lincolne. By Robert Sanderson, Bachelour of Diuinitie, and late fellow of Lincolne Colledge in Oxford	Sanderson, Robert, 1587-1663.	1622 (1622)	STC 21708; ESTC S112208	62,742	104

meddle no further we may reasonably thinke a Eadem velle eos cognosces da posse quantum volunt Senec. Epist. 42. it is not for want of good will to doe it but because they dare not Secondly though they preach not against these things in the publique Congregations yet in their priuate Conuenticles it is not vnknowne some doe Though their Pulpits doe not ring with it yet their houses do though their ordinary Sermons ad populum be more modest yet their set conferences are sometimes but too free especially when they are required their opinions by those that inuite them And what themselues for feare of Censure thus preach but b Mat. 10. 27. in the eare their Lay-Disciples openly preach on the house top Thirdly although both their Pulpits and Tables should be silent yet their Practice sufficiently preacheth their dislike And who knoweth not that a Reâ—ll and Exemplary seducement maketh the Author guilty as well as a Verball and Oratory Saint Peter did not preach Iudaisme but only for offending the Iewes forbeare to eate with the Gentiles yet S. Paul reproueth him for it to his face and interpreteth that Fact of his as an effectuall almost compulsiue seducement Cogis Iudaizare Gal. 2. c Gal. 2. 14. Non imperio sed facto Lyra. Non docentis imperio sed conuersationis exemplo Gloss. Ord. Why compellest thou the Gentiles to IudÃ¤ize Lastly it is to be considered whether it may be enough for a Pastor not to meddle with these things whether he be not in conscience bound especially in case he liue among a people distracted in opinions to declare himselfe expressely either for them or against them If they bee vtterly vnlawfull and he know it so how is hee not bound in conscience to reproue those that vse them or require them otherwise hee betrayeth the d Otherwise what else doe we but deny and betray the truth Defence of Min. reasons part 1. Pref. to the Reader truth of God by his silence and suffereth men to goe on in their superstition without rebuke But if hee be sufficiently resolued of their lawfulnesse how is hee not bound in conscience to reproue those that refuse them or oppose them otherwise hee betrayeth the peace of the Church by his silence and suffereth men to goe on in their disobedience without rebuke Nay more euery Minister that hath receiued pastorall Charge hath twice or thrice if not oftener witnessed his allowance of all and singuler the 39. Articles of the Church of England Once at his Ordination before the Bishop then at his Institution into his Benefice before his Ordinary and both these by Subscription vnder his hand and then after vpon his Iuduction before his owne Flocke and that by verball Approbation By which Subscription and Approbation hee hath not onely acknowledged e Artic. 20. in the Church the power of ordaining Rites and Ceremonies Act. 20. but hee hath after a sort also bound himselfe f Act. 34. openly torebuke such as willingly and purposely breake the Traditions Ceremonies of the Church as offenders against the common Orders of the Church and wounders of the Consciences of the weake brethren Act. 34. He then that for any respect whatsoeuer is meale-mouthed in these things wherein he is bound both in Conscience by vertue of his owne voluntary Act to speake freely neither is constant to his owne hand and tongue nor is g Heb. 32. faithfull in Gods House as was Moses in discharging a good Conscience and reuealing vnto his people h Act. 20. 27. the whole Counsell of God Thus haue I endeuoured Â§ 38. The conclusion hauing the opportunitie of this place as I held my selfe both in Conscience and in regard of my Subscription bound to deliuer my opinion freely so farre as my Text gaue occasion concerning the Ceremoniall Constitutions of our Church and therein laboured to free not onely the Conformer from all vniust Censures but euen the Non-conformer also so farre as he hath reason to expect it from all scandalous Despisings I beseech you pardon my length if I haue been troublesome I had much to say and the matter was weighty and I desired to giue some satisfaction in it to those that are contrary-minded and I haue no purpose for any thing I know at all to trouble this place any more hereafter Let vs all now humbly beseech Almightie God to grant a blessing to what hath been presently taught and heard that it may work in the hearts of vs all charitable affections one towards another due obedience to lawfull Authoritie and a conscionable care to walke in our seuerall callings faithfully painefully and peaceably to the comfort of our owne soules the edification of Gods Church and the glory of the euer-blessed Trinitie the Father Sonne and Holy Ghost three Persons and one God To whom bee ascribed by vs and whole Church as is most due the Kingdome the Power and the Glory for euer and euer Amen FINIS THE SECOND SERMON 24. April 1621. ROM 3. 8. And not rather as we be slanderously reported and as some affirme that we say Let vs doe euill that good may come whose damnation is iust A Little before Â§ 1. The Occasion at the fourth verse Saint Paul had deliuered a Conclusion found and comfortable and strengthened it from Dauids both experience and testimony in a That thou mightest be iustified in thy sayings and mightest ouercome when thou art iudged Psalm 51. 4. Psalm 51. A place pregnant and full of sinewes to enforce it The Conclusion in effect was that Nothing in man can annull the Couenant of God Neither the originall vnworthinesse of Gods children through the vniuersall corruption of nature nor their actuall vnfaithfulnesse bewrayed through frailtie in particular tryals can alienate the free loue of God from them or cut them off from the Couenant of Grace but that still God will be glorified in the truth and faithfulnes of his promises notwithstanding any vnrighteousnesse or vnfaithfulnes in man But neuer yet was any Truth so happily innocent Â§ 2. Coherence as to maintaine it selfe free from Calumnie and Abuse Malice on the one hand and Fleshlinesse on the other though with different aymes yet do the same worke They both peruert the Truth by drawing pestilent Carollaries from sound Conclusions as the Spider sucketh poyson from medicinable herbes But with this difference Malice slandereth the Truth to discountenance it but Fleshlinesse abuseth the Truth to countenance it selfe by it The cauilling Sophister hee would faine bring the Apostles gracious Doctrine into discredit The carnall Libertine he would as faine bring his owne vngracious behauiour into credit Both by making false yet colourable Inferences from the former Conclusion There are a Triplex inconueniens Lyranus hic three of those Inferences but neuer a good The first if so Then cannot God in reason and iustice take vengeance of our vnrighteousnesse The Colour

insinuations bee wonne ouer to imbrace the truth which wee professe And as for loose persons and prophane ones that make it their sport vpon their Ale-benches to rayle and scoffe at Puritanes as if it were warrant enough for them to drinke drunke talke bawdy sweare and stare or doe any thing without controll because forsooth they are no Puritanes As wee could wish our Brethren and their Lay-followers by their vncouth and sometimes ridiculous behauiour had not giuen prophane persons too much aduantage to play vpon them and through their sides to wound euen Religion it selfe so wee could wish also that some men by vnreasonable and vntust othersome by vnseasonable and indiscreet scoffing at them had not giuen them aduantage to triumph in their owne innocency and persist in their affected obstinacie It cannot but be some confirmation to men in error to see men of dissolute and loose behauiour with much eagernesse and petulancy and virulence to speake against them Wee all know how much scandall and preiudice it is to a right good cause to bee either followed by persons open to iust exception or maintained with slender and vnsufficient reasons or prosecuted with vnseasonable and vndiscreet violence And I am verily perswaded that as the increase of Papists in some parts of the Land hath occasionally sprung by a kinde of Antiperistasis froÌ„ the intemperate courses of their neighbour Puritanes so the increase of Puritanes in many parts of the Land oweth not so much to any sufficiency themselues conceiue in their own grounds as to the disaduantage of some Prophane or Scandalous or Idle or Ignorant or Indiscreet opposers But setting these aside I see not but that otherwise the name of Puritane and the rest are iustly giuen them For appropriating to themselues the names of Brethren Professors Good men and other like as differences betwixt them and those they call Formalists would they not haue it thought that they haue a Brotherhood and Profession of their owne freer and purer from Superstition and Idolatry then others haue that are not of the same stampe and doing so why may they not be called Puritanes The name I know is sometimes fastened vpon a Of late our English Arminians haue got the tricke to fetch in within the compasse of this â—itle of Purâ—aâ—es all orthodoxe Diuines that oppose against their Semipelagian subtilties of purpose to make sound truth odious anâ— theiâ— owne corrupt nouelties more paffable and plausible those that deserue it not Raskall people will call any man that beareth but the face of honesty a Puritane but why should that hinder others from placing it where it is rightly due To their second Grieuance I answere Â§ 28. The second Publique meanes by Conferences Disputations and otherwise haue beene often vsed and priuate men not seldome afforded the fauour of respite and liberty to bring in their allegations And I thinke it can be hardly or but rarely instanced that euer Depriuation hath beene vsed but where fatherly Admonitions haue first beene vsed and time giuen to the Delinquents to consider of it and informe themselues better This course vsually hath beene taken though euery priuate particular man hath no reason to expect it The Reuerend Fathers of our Church wee may welâ— think amid so much other emploiment caÌ„not be so vnthriftie of their good houres as to lauish them out in hearing contentious persons eandem cantilenam sing the same note a hundred times ouer and require farther satisfaction after so many publique and vnanswerable satisfactions already giuen Yet haue the a Witnesse the learned Bookes of diuers Reuerend Prelates Iohn Whitgift Iohn Buckeridge Thomas Morton c. Bishops and others Church Gouernours out of their religious zeale for the peace of Gods Church beene so farre from despising our Brethren herein that they haue dispenced somtimes with their other weighty occasions and taken paines to answere their reasons and confute their exceptions satisfie all their doubts and discouer the weakenesse of all their grounds in the points questioned And as to their third Grieuance Â§. 29. The third First for my owne part I make no doubt neither dare I be so vncharitable as not to thinke but that many of them haue honest and vpright and sincere hearts to God-ward and are vnfainedly zealous of Gods Truth and for Religion They that are such no doubt feele the comfort of it in their owne soules and we see the fruites of it in their conuersation and reioyce at it But yet I cannot bee so ignorant on the other side as not to know that the most sanctified and zealous men are men and subiect to carnall and corrupt affections and may bee so farre swayed by them in their iudgements as not to be able to discerne without preiudice and partialitie truth from errour Good men and Gods deare children may continue in some errour in iudgement and consequently in a sinfull practice arising thence and liue and die in it as some of these men haue done in disobedience to lawfull Authoritie and that vnrepented of otherwise then as in the lumpe of their vnknowne sinnes It is not Honestie or Sinceritie that can priuiledge men from either erring or sinning Neither ought the vnreproued conuersation of men countenance out their Opinions or their Practices against the light of Diuine Scripture and right Reason As wee read Cyprians errour in old time and wee see a So Pâ—lagius from whose root Popery in that branâ—h and Arminianâ—sme sprouted was a man as strict for life as any Catholikeâ—yet a most dangerous and pestilent Heretique Arminius his corrupt doctrine in our dayes haue spred much the more for the reuerend opinion men had of their personall endowments and sanctitie Secondly though Comparisons be euer harsh and most times odious yet since honestie and pietie is alledged without disparagement be it spoken to the best of them there are as good and honest and religious and zealous men euery way of them that willingly and cheerefully conformed as of them that doe not In the times of Popish persecution how many godly Bishops and conformable Ministers laid downe their liues for the testimonie of Gods Truth and for the maintenance of his Gospel And if it should please God in his iust iudgement as our sinnes and amongst others our Schismes and distractions most worthily deserue to put vs once againe to a fiery tryall which the same God for his goodnes and mercie defend I make no question but many thousands of Conformers would by the grace of God resist vnto bloud embrace the Faggot and burne at a Sâ—ake in detestation of all Popish Antichristian Idolatry as readily and cheerefully and constantly as the hottest and precisest and most scrupulous non-Conformer But thirdly let mens honesty and piety and gifts be what they can must not men of honesty and pietie and gifts liue vnder Lawes And what reason these or any other respects should b Non enim in cuiusquaÌ„ personÃ¢ praetermittendum

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