Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	authority_n	church_n	ordain_v	1,218	5	9.9132	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05172	Divine and politike observations nevvly translated out of the Dutch language, vvherein they vvere lately divulged. Upon some lines in the speech of the Arch. B. of Canterbury, pronounced in the Starre-Chamber upon 14. June, 1637. Very expedient for preventing all prejudice, which as well through ignorance, as through malice and flattery, may be incident to the judgement which men make thereby, either of his Graces power over the Church, and with the King, or of the equity, justice, and wisdome of his end in his said speech, and of the reasons used by him for attaining to his said end	Theophilus, fl. 1638.	1638 (1638)	STC 15309; ESTC S108356	57,625	70

pretend any calling jure Divino but what iâ— comprehended under the names of either Pastors or Teachers or tâ—aâ— they have any calling jure Divino but what is like expreâ—sed by the name Episcopi Phâ—lâ— 1. Act. 10. Tit. 1. and â—y the word Presbyteri 1. Tim. 5.17 Tit. 1. v. 5.7 And seeing our Saviour Matâ—h 20.25 26. Maâ—k 10.42 43â— Luk. 22.25 26. prâ—hibiteth to such all dominion oveâ— their Bâ—â—thren â—eâ—ing likewise 1 Pet. 5. the Apostle ordaineth Presbiters to â—eed their severall flocks non ut dâ—minantes â—leâ—is and 1 Tim. 5. Paâ—l â—â—acâ—eâ—h that mâ—â—t hâ—nour is due ijs Pâ—eâ—bitâ—ris qui laborant in veâ—bâ— doctrina the L Bishops as well English as Romish in so farre as they assume or claime all power of ordination excommunication and whose chiefe labours is not in the word and doctrine cannot lawfully pretend that authority in their calling jure divino for the words which they alledge super hanc petram c. Mat. 16. pasce oues meas v. 21. Et ne cui manus imponito citÃ² 1 Tim. 5. constituas oppidatim presbyteris Tit. 1.5 Are no better warrant to prove the L. Bishops Monarchicall â—uthority in government of the Church or that Timothy or Titus alone â—ad power the one at Ephâ—sus and the other in Crete to ordaine Paâ—ors then the words 1 Tim. 4.7 which ordaine Timothy not to take â—eede to fables and to have faith a good conscience and the words which ordaine Titus to teach sounde doctrine can bee warrants to â—rove that in Ephesus and Creete none but Timothy and Titus were obâ—â—ged to neglect fables to keepe a good conscience and to teach sound â—octrine or that the words Quicquid ligaveritis Mat. 18. quorum miseritis peccata remittentur ijs Ioâ— 20. Attendite ad vos ipsos totum â—egem in quo vos spiritus ille sanctus constiuâ—t Episcopos Act. 20.28 were â—â—t spoken both to all Christs Apostles to all Pastors in the Church And I say farther that from the Apostles times in all ages Arch-B pag. 6. in all â—â—aces the Church of Christ was governed by Bishops And Lay-Elders â—â—ver heard of till Calvins new-fangled device at Geneva That there were Lord Bishops dominering over the Church in â—â—e Apostles time Observ. his Gr forbeareth to alleadge and cannot but acâ—â—owledge that in the Church assembly mentioned Act. 15.22 all deâ—â—ees were made of the Apostles Elders and whole Church without ã€ˆâ—Šã€‰ much as naming L Bishop which could not have beene omitted if â—hrists Church had beene then governed by them and Mat. 18.17 â—ur Saviour teaching how such as offend should be delt with ordaiâ—eth that the Church should be told of those that doe not mend upon â—rivate admonitioÌ„ it is evident that in those daies the Church of Christ was governed as Ierom some few ages after writeth communi presbiterorum consilio but whatsoever place Bishops had in Church-govermeÌ„t â—n the Apostles dayes and long after it appeareth they were not such as English Romish now are Basil. Mag. Moral 70. cap. 28. saith Non â—â—portet eum cui concreditum est praedicare Euangelium plus possidere quÃ m ea â—uae ad necessarium ipsius usum sufficiant Negociatorum clericum ex inopi diuitem ex ignobili gloriosum quasi quandam pestem fuge saith Ierome â—n his Epist. to Nepot And a Canon of the Counsâ—ll of Carthage where Augustine was present beareth Episcopus hespitiolum habeat aut domum Ecclesia prâ—pinquÃ m tenui supellectili instructam mensam victum pauperemâ— dâ—gnitatÃ¬s suae autoritatem fide viâ—ae meritis quâ—â—raâ— and Chrisostome upon Philip. 2. sâ—rm 9. writing of the lawfull maintenance of Pastors saith Dic quaeso sericis vestâ—â—ur Pastoâ— mul itudinem seqâ—entium comiâ—â—â—tium habens Circâ— forum â—rrogâ—â—ter incedu Equâ— vâ—hâ—â—u dâ—mosâ— AEâ—â—ficat habens ubi maneaâ— Sâ— ista facit eum quoque sacerdotio indigâ—um dico quamodo enim admonâ—bit ne superfluis istis â—acent qâ—â— seipsum â—â—monere nequâ— All good subjects acknowledge that his Majâ—sty may give â—o his â—ubjects of any condition great revenues raise ignoble and base persons to a ranke more eminent then the nobilityâ— trust them with the managing of the Patrimony of the Crowne rulâ— of the people and chiefe places in the Government and acknowledgâ— likewise that persons benefited by his Majesty with these advantageâ— may without reproach of presumption or of ostentation walâ— througâ— the streets on horse-backe or in their Câ—aches accompanied with many followers and waiting men but Churchmens accepting or attaining these advantages doth not give them prerogâ— or power jure Divino either â—o domineere over such as have aâ— office in the Church designed by the name of Pastor as is said or to call the discipline and government used in the Apostles time communi Presbiterorum consilu and continued after them untill ambition avarice craft and corruption of Church-men wrought out of the weaknesse and ignorance of some Princes and people those grounds which have bred Bishops Calvins new-fangled device at Geneva for in the Church of the Apostlâ—s time either there were Elders which did not preach and were not obliged to labour in the word and doctrine or the distinction of Eâ—ders mâ—ntioned 1 Tim. 5.17 â—s imperâ—inent But if his Majesty and his high Câ—urt of Parliament should be pleased to reduce Episcopacy in the point of revenues mansions followers ranke and power in the temporall government to the rule of the foresaid counsell of Carthage and condition which Ierome and Chrysostome in the places quoted and others also shew that they ought to conforme themselves unto it is possible and probable too that they would forbeare either to pretend authority above their brethren jure Divino or to command in divine worship the neâ—essary doing of that which themselves esteeme indifferent the refusers thereof thinke unlawful especially seing it appeareth Rom. 14. that it was not of old unlawful for Christians to doubt of the lawfulnes of the practice of some things which are in their own nature indifferent nor to forbeare the practise of that which they doubted the lawfulnesse of With all it is to be wondred that his Gr who both hath read and cannot but know that others have read Ecclesiasticall writers also is not ashamed to say that Bishops from the Apostles times have ever governed the Church of Christ in all places and in all ages for either Bishops power and rule hath had a beginning in Churches which were planted in divers places and many yeares after the Apostles time or else S. Ierome writeth both falsely and foolishly where he saith that when factions began in the Church â—o prevent schisme it was decreed through the whole world that one elected from the Presbyteries in severall places and countries should be set above the rest to whom the care of the Church should appertaine but as Musculus loc

that they whoâ— they causlesly hate might miscarâ—y in it Observ. It is not within the reach of understanding of men that move in â— low sphere to conceive how it can be conâ—istent as well with his Grâ— wisedome as it is with his greatnes to affirme both here that there was danger of sedition from the defendants and their abettors and iâ— his Epist. Dedicat. of this speech that there are few or none of their humor for from few there could be no danger of sedition or mutinyâ— Withall causelesse hatreds easily evanish and are not likely to disposeâ— any man to attempt the fyring of a sedition purposely that they whome they causelesly hate may perish in it Men doe not adventure an assured danger to their credits fortunes and lives without some probability of some either honour or profiâ—t by the successe of their attempt But if the defendants and their abettors were so foolish tâ—aitors as without any such hope for a causelesse hatred to attempâ—â—â—â—ring of the peoples zeale into a sâ—dition yet is there no appearance oâ— possibility in their power to kindle any such fire his Gr knoweth that they are not able to misguide the zeale of Papists to such an end and that there is no zeale in the lukewarme Conformists nor in the professed Atheists that can be fired but by such materialls good coyâ—e hope of benefit or preferment from the Pope or Spaine as neitheâ— the defendans nor their abettors could afford and among those thâ—â— have zeale in the substance and scare at a necessity of using Ceremonies iâ—vented by man for dâ—vine worship there are few as his Grace saith of the defendants humor and from those few as saide is there could be no danger of sedition or mutiny Arch-B ibid. Soe sayes M r Burton expresly to change the Orthodox Religion established in England and to bring in I know not what Romish Sâ—perstition in the roome of it Observ. If Mr. Burtons booke was writâ—en since 1628. it is likely that his â—xpressions in it of danger of change of the Orthodoxe Religion ã€ˆâ—Šã€‰ founded upon such reasons as in that and the yeare following bred ã€ˆâ—Šã€‰ the High Court of Parliament a feâ—re of such a change and possiâ—â—y his feare was and is so much the greater because the last Parliaâ—ent was brokâ—n up when they were advising the remedy which they â—â—ended to have acquainted his Majestie with for preventing the â—â—nger of the inconveniences of such change and attempting of it if â—â—s booke haâ—h beene written before these Parliaments he is blameâ—orthy if he hath not expressed in it such reason for shewing the apâ—earance of the saide danger as the High Court of Parliament when â—â—s Majestie conveneth it shall acknowledge to be sufficient for the â—â—me For there is not a more cunning tricke in the world Arch. B. pag. 12 to withdraw ã€ˆâ—Šã€‰ peoples hearts from their Soveraigne than to perswade them that ã€ˆâ—Šã€‰ is changing true Religion and about to bring in grosse superstition â—â—oâ— them It is neither to be denyed what is here affirmed in the generall Observ. nor â—â—n it be made good that the defeâ—dants were guilty of the crime â—â—re exprâ—ssed yet may it be affirmed also that there is not a more â—â—nning trick in the world to withdraw a Soveraings hart from his â—â—ople then to perswade him that al notice offered â—o be given him eiâ—â—er by any private subâ—ect or by the ParliameÌ„t it self of the maluersaâ—â—on of Prelates or other Officers in Church or State are acts which â—â—â—ike and wound his Majestie through their sides as his Graces â—â—â—oresaid Epist to the King affirmeth and that his Majesties giving â—â—â—re or listening thereto or reference thereof to the triall of a Parliaâ—ent is a prostitution of his authority whereas in truth the punâ—shâ—ent of those disloyall acts of some Prelates and Officers that can be â—â—scovered and the Kings shew of trusting the wisedome and loyalty ã€ˆâ—Šã€‰ his Parliament as it deserveth are most assured wayes for holding â—â—st the harts of his subjects and preserving his authoâ—ity from all sâ—ch dangers as Soveraigne power hath often beene obnoxious unto ã€ˆâ—Šã€‰ the cunning flatteries and malversaton of Prelates and other perâ—â—ns trusted by their Princes when it importeth their private endes to â—ith draw the Soveraignes hart from his subjects and when it falleth â—â—t that the pretence of Sâ—veraigne authority is vâ—ed as it was iâ— Qu â—â—â—aries daies for changing true Religion they that perswade the Prince such a course and not they that affirme the truth in such â— case are to be charged with the crime reproach of using a cunning trick to withdraw the peoples harts from their Soveraigne None of the defendants nor of their abettors doe doubt of his Majesties sincerity and constancy in religion Yet without prejudice of their dutifull perswasion thereof they may feare that Prelates worke upon him iâ— that point as Churchmen have heretofore done upon Constant and diverse his successors and such feare is very consistent with subjâ—cts love to his Majesty Arch. B. Pag. 1 3. And for the Prelates I assure my selfe they cannot be so bale as to live Prelates in the Church of England and labouâ— to bring in the Superstitions of the Church of Rome upon themselves and it Observ. The Prelatâ—s in our Church have no grounds whereupon either they may build their Loâ—dly authority or to obtrude the Ceremonies which they inforce upon many honest mens consciences but such as the Roman Church uâ—eth for Prelates greatnes and doctrine of their Ceremoniâ—s And howsoever pâ—ssibly â—is Grace is well enough minded in having his hand sooner then any man agaiâ—st such as labouâ— to bring in more Popery then himsâ—lfe hath yet done yet the knowâ—ledge which men have of some passages in the last Parliament anâ— of some actions of his Gr both before and since the breaking of it upâ— will scare most men from discovering to him what they knew Perhaps touching Prelates labouring in that kinde Arch. B. Pag. 1 4. I have ever beene farre from attempting any thing that may truely be said to tend that way in the least degree Observ. Your Gr doctrine expressed in the High Commission Court thâ—â— the Pâ—pish religion doth not differ from ours in fundamentalibus your direction for bowing at the Altar and praying towards the East your allegation and making use of some Popish Canons for vindicating your selfe from imputation of innovation in commanding these and other Ceremonies Popish revâ—ved by you in our Church your opinion of Chrâ—sts corporalâ— presence â—n tâ—e Sacramâ—nt manifested Pag. 47. of this your speech your Gr causing pressing a necessity of Ceremâ—nies which your selfe acknowledge to be indifferent the punishment which you cause to be iâ—flicted upon the refusers of them wherof â—â—me in their conscience thinke them â—nlawfull and all â—en of moderation inexpedient and upoâ— diverse Orthodoxe men foâ— â—riting against them your causing Censure of

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