Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	bishop_n	church_n	pastor_n	3,273	5	9.0845	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09002	A scholasticall discourse against symbolizing with Antichrist in ceremonies: especially in the signe of the crosse	Parker, Robert, 1564-1614.	1607 (1607)	STC 19294; ESTC S115299	592,763	372

execution of a thing indifferent let it also be lawfull for him sometimes to command a sinne I trust I neede not feare here that any opposite will affirme that the evill vse of a thing indifferent becometh good when the Magistrat doth commaund it seeing one of the most learned of theÌ„ hath given vs a quietus esto froÌ„ this obiection when he saith g D. Bils ag the Apolo p. 2. p. 338. Good euil are to be measured by Gods lawes not by manâ— for as no maÌ„ is good but only God so no mans lawe is the rule of good evill but only Gods And teÌ„porall things are neither good nor evil but altogither indifferent ergo Princes were not ordained of God for temporal things but the goods bodies and liues of their subiects be coÌ„mitted to them for the preservation of faith and good manners In the margent hereof we finde these wordes Worldly things be neither good nor evill Rom. 13.4 1 Pet 2.14 for which two causes Princes beare the sworde I marvell what those Opposites of ours will say to this who haue nothing in their mouthes against vs but this that if we leaue not an absolute power in things indifferent to the Magistrat that theÌ„ we leaue him no power at all For what haue we here affirmed Princes are not ordayned for worldly things because they are indifferent Princes are ordained for good and evil to further the one and resist the other worldly things are not such indifferent things are not such therefore the power of the Prince doeth not consiste in worldly things quatenus worldly nor in things that are indifferent quatenus they bee indifferent This out of our Opposites owne confession to shewe that the Magistrate hath no other power but that which the Apostle had to wit a power to edification and not to destruction which in things that are indifferent furthereth the good vse thereof because it doth edifie but correcteth the evill vse because it doth destroye But what if it were graunted that the Magistrate had absolute power in a thing indifferent know they not that when an il circumstance cleaueth to their vse that then h Benedict Arct. Proble loc 58. desinunt esse adiaphora l Magdebu centur 1. li 2. cap. 10. Adiaphororum naturam exuunt m Harmon confess sect 17. ex Helvet posterior libera esse desinunt n Ibid. confess Augusta art 7 Non iam sunt medio o Iosias Simler in Exod. 20. mandat 2. fol. 85. Iam non sunt libera p Zaueh de Imag. c. 15. pag. 357. Iam est ab illis abstinendum #Sect 6. 3. Suit that practised commaunding of Ceremonies be reformed for time to come and the Church freed from divers greevances As that there be 2. Gods c. OVr third suite is that the practised commaunding of them bee reformed for time to come and we freed from diverse greevances brought vpoÌ„ vs by the same First we are grieued to heare that there are twoo Gods the one in heaven commaunding absolutly in matters necessarie the other in earth commanding absolutely in things indifferent a Bellarm. de Pontifi lib. 4. c. 16 Bellarmine him selfe speaketh not so audaciouslie for he draweth the absolute authoritie of Man not from God as he is God but as he is Legis-lator only Now this distinction notwithstanding b Mat. Sut. de Pontifi lib 4. cap. 7 Sybrand Lubbert de pap RomaÌ„ li. 8. c. 7 Fran. Iun. controuers 2. lib. 4. ca. 16. not 8. our writers all holde his allotting of an absolute power to man is blasphemous his allotting it to the Pope maketh him Antichrist sitting in the Temple of God as if he were God And whereas Andradius agreeth with Bellarmine and so holdeth that man may partake an authoritie non limitata our common writers build vp against him this sure principle c Chemnit exam pag. 202.204 Nulla est plenitudo potestatis amongst men d Fran. Iun. controuers 3. lib. 4 ca. 16. not 89. Plenitudo potestatis non est instrumenti sed solius principalis causae e A. Willet controuers 4. qu. 5. p. 3 The Princes high and soueraigne authoritie we make not infinite the word of God must be his rule square So that the f Idem controuer 2. que 4. p. 2. ceremonies which he commaundeth must be limited to the rules of the scripture which require order and decencie for the glorie of God and the edification of the Church This is that which Tertul. wrote long since and August after him the former of which requireth in a ceremonie g Tertul. de coroÌ„ milit vt fidei congruat saluti proficiat disciplinae conducat The latter denyeth that to be indifferent which is h August epist 118. cap. 11. contra fidem bonos more 's l Ibid cap 4 freeing vs from every ceremonie that hath either of these faultes as these ceremonies now in handling haue them both Here of late Peter Martyr m P. Martyr comment in hunc loc taught No rite by any mans authoritie is well ordayned vnlesse the rules be obserued which God setteth downe to wit in the 1. Cor. 14. The latest of all thus one of our Opposites n D. Bils ag Apolog. p. 2. pa. 344. To deuise new rites and ceremonies of the Church is not the Princes vocation but to receaue and allowe such as the Scriptures and Canons commend such as the Bishops and Pastors of the place shall advise not infringing the scriptures or Canons and so for all other Ecclesiasticall things and causes Princes be neither the devisers nor directors of them but the Confirmers establishers of that which is good and displacers of that which is evill Secondlie we are grieued that we haue these ceremonies enforced vpon vs by the meer will of our Reverend Fathers who haue thought vs vnworthie that any reason should be giuen vs or assuming vs vnto conference 1 Cor 11.6 haue expected we should obey although they haue giuen vs no better reason then such as for the sleightnes of them haue confirmed vs in our opinion more then before Paule him self will proue the covering of the woman to be decent both by the law of God nature before he throw it on the church o Tertuli in Apolo cap. 4. Nulla lex sibi soli conscientiam iustitiae suae debet sed ijs Ã quibus obsequium expectat sayeth Tertull. coeterum suspecta lex est quae probari se non vult improba autem si non probata dominetur When Augustine was asked his iudgement about the ceremonie of the Satersdayes faste he would not p ã€ˆâ—Šã€‰ epist 118. cap. 11. admonere sola sua authoritaete nulla addita ratione The same thrusteth out euery ceremonie of which it is doubtfull q Idem epist 119. quam rationem sequuti sunt who first ordayned it Constantine in the

tempori they being h Cornel. Tacit. Anal lib. 3. adulta prevalida vitta which are alone to bee tollerated in which potius est omittere quam illud assequi vt palam fiat quibus flagitijs impares simus And the phisicke which must be forborne as immature is when the sicknes being in full strength it rather l Senec. de consolat ad Heluia Matrem irritateth then cureth euen as the olde counsell goeth multa m August epist 119. tolleranda vbi facultas non datur resecandi and the new n Francis Iun. instit princip in praefat expendere convenit non solum quod debeas sed quid possis Now what strength in the corruptions of our Church to make resistance who are strooke through throughout the Realme and haue no meanes to maintayne life but the plasters drugges and salues which the Bishoppes and their dependantes minister to them Now by the iudgment of Saint o Augustin ibid. Augustine we are not only to leaue them languishing but also euen to stoppe their breath for his wordes are these Though a Ceremonie haue not euident hurt yet because it is vnfit the Church now should bee burthened with humane presumptions if it haue no authoritie from scripture nor from generall Councells nor from the custome of the Vniversall Church but is of a variable and doubtful beginning vbi facultas tribuitur absque omni dubitatione resecanda Are not our ceremonies humane presumptions are they not burthensome to the Church doth any moderne Councell commaunde them doeth any Church beside our owne vse them are they not in nature variable and vncommaunded in the worde Nay are they not indeed to bee varied because contrarie to the worde I ende with the wordes which one writeth against the Crosse p Calfh against Mar. praesa fol. 10. Beware of these Syren tunes these inchaunting charmes that the wise men of the world are wont to vse beare for a time vse discretion be not rashe in reformation c. we are rather to hearken to Christ him selfe To walke in the light whiles we haue the light if the miste thorough our sufferance once ouercast the cleere shining of the Sunne darknes sooner will ouertake vs then we would #Sect 4. Answere to this Obiection The change of a law bringeth dishonour of an Innovation and extenuates the lawes authoritie FOurthly and last of all It is replied to this our petition that though no inconvenience be discerned nor difficultie seene yet the verie chaunge of a lawe bringeth dishonour of an innovation and extenuateth the lawes authoritie First this excuse holdeth when there is no need of chaunge nor profit by it even as a Augustin epist 112. cap. 5. Augustine doth restraine it in these wordes mutatio quae vtilis non est perturbatione infructuasa consequenter noxia est In the cause of Ceremonies as it swerueth too farre from the true line b P. Martyr in 1. Sam. cap. 14. Hester 2.1 and 1.8 Dan. 6 13.16 when ceremonies once cease to be profitable they are without all sticking to be remooued So also it draweth too neare the iron leavell of a Persian affected constancie which while some imitate they drawe vpon themselves this censure Magistratus c Amand. Polan in Dan. ibid. ne quidem inconsideratum edictum retractabunt ne vilescat ipsorum authoritas quia affectant laudem constantiae quam non discernunt Ã perversa animi obstinatione tum denique ne videantur concessisse quicquam servis Dei recta monentibus This excuse holdeth also where the chaunge inferreth a violent burthensome and notorious noveltie as Augustine doth restraine it againe d August epist 18. ipsa mutatio consuetudinis etiam quae vtilitate adiuvat novitate perturbat which in the ceremonies hath no place because the Churches long since haue banished them and many Parishes here at home a long time disvsed them with the good willing contentement of the people In the third place this excuse holdeth when the change is for the worse euen as an historian doth restraine it e Cornel. Tacit. Anal li. 15. melius atque rectius olim provesum quae convertuntur in deterius mutantur which in the ceremonies hath no place neither because the corne I meane the doctrine wil prosper the better when they are purged of these weedes in which case Ambrose is to be heard f Ambros in epistol ad Theodos Valent. Nullus pudor est ad meliora transire And g Augustin epist 45 Augustines comfort Foelix est necessitas quae in meliora compellit There will be perchaunce obiected what an Emperour hath h Augustin Imperat apuddion lib. 52. Quae in suo statu eademque manent etsi deteriora sunt tamen vtiliora sunt reipublicae quam quae per innovationem vel meliora inducuntur But what is this to rites religious the ende of which is not properly l pax politica as the German Divines once helde against the Adiaphorisme Ceremonies but the glorie of God and the edifying of the Church boâ—h which require that euery custome of Forefathers which is amisse be presently purged and new rites setteled in their roome which may be fitted diverslie as the times them selues are m Ludovic Lavater in Hest Homil 34. diverse where the Canon law taketh strictest order for the Churches observations that none should chaunge them there Gratian putteth in this caveat n Gratian. decret p. 2. caus 35. q. 9 cap. 2. quae illiâ—ttÃ¨ Ã praedecessoribus admissa inveniuntur in melius revocari oportet And in the chapter that next followeth when the decree it selfe speaketh thus o Ibid. c. 3. Qui in causis Dei quod perperam fecit abolere aut quod Ã praedecessoribus suis male invenerit admissum vitare noluerit in se quicquid in alio non resecaverit inveniet it plainly teacheth that though in civill affaires an old bad custome may seeme better then some good new one yet that in causis Dei an olde bad custome must be cut of or punishment expected A little after a chaunge is commaunded p Ibid. cap. 6 pro consideratione aetatum vel temporum as Paule did some things without lenitie quae postea dignoscitur reprobasse In this case Augustine hath this similitude As a patient may not mislike or call in question his physitions skill q Augustin cont Paust Manich. li. 32. c. 14. si aliud ille hodie praecipiat aliud cras prohibens etiam quod antea praeceperat sic n. se habet sanandi eius corporis ratio so none must mislike a variable or a contrarie chaunge in the ceremonies of Gods service because the Churches edification doth require it Secondly the imposition of the ceremonies breedeth the greatest chaunge that may bee in the Churches where they haue been long time disvsed Can there be any chaunge like to this that the people after twentie or thirtie

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