Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	saviour_n	spirit_n	worship_v	2,314	5	9.2452	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66361	The chariot of truth wherein are contained I. a declaration against sacriledge ..., II. the grand rebellion, or, a looking-glass for rebels ..., III. the discovery of mysteries ..., IV. the rights of kings ..., V. the great vanity of every man ... / by Gryffith Williams.	Williams, Gryffith, 1589?-1672.	1663 (1663)	Wing W2663; ESTC R28391	625,671	469

keep and look to thy foot when thou goest to the House of God which is as God himself expoundeth the meaning thereof unto Moses saying Put off thy shooes from thy Exod. 3. feet that is to make clean thy waies and bring no filth nor any carnall affections nor worldly desires into the House of God because The place whereon thou standest is Holy ground that is by reason of Gods gracious and speciall presence in that place where Moses stood and where God is prayed unto and praised by the Minister and Worshipped by the rest of his faithfull servants And if any man desires fuller proofs of this truth I refer him to Cardinall Bellarmin and to that excellent and Learned Sermon of Master Mede upon the 1 Cor. 11. 22. Yet I deny not but the prime Primitive Christians and the Church The prime primitive Christians had no stately Churches and why which was at Jerusalem and received that Religion that is the Faith of Christ which the Scribes and Pharisees and their laws did not allow of were constrained many times to hide their heads in desolate places and were inforced by stealth to exercise and discharge the duties of their profession in vaults and private houses where they might be most safe though the places were not sutable to their service the swords of their enemies were so sore against them But at length between times by sufferance and connivency and sometimes through favour and protection they began to be imboldened and to reare up Oratories and Churches though but simple and of mean aspect because the estates of most of them were but mean and very low as S. Paul sheweth Not many Rich not many Noble are called which was indeed a 1 Cor. 1. 26. good way to suppress the danger of malignity that looks not so much after poor estates and a good way to increase their number and propagate their design with more safety And as by this means the Church began to take root and to grow stronger and the wealthier nobler and wiser men began to be in love with the Christian Religion So then they loved nothing more than to build Churches answerable for their beauty to the dâ—gnity of How zealously the fiâ—st Christians were affected how bountifully they contributed towards the building of their Churches their Religion and for their greatness to the number of their Professors And the devotion of these Christians was so large and did so liberally contribute towards the erecting of their Churches as the Israelites in the dayes of Bezaliel did chearfully present their Gifts and Free-will-offerings towards the setting up of the Tabernacle no man was backward and no man a niggard in this work which they conceived to be so profitable and so necessary for them to do and that in two special respects 1. The good that is effected 2. The evils that are prevented by the publick meeting of the people in these Churches 1. The meeting of the Congregation publickly in a lawful place and a The double benefit that we reap by our coming to the Publick meeting in the Church 1. Benefit consecrated Church assures them they offend not the Laws either of God or man and so secures them from all blame and prevents the occasion to traduce and to suspect the lawfulnesse of the holy Duties that we perform when as Veritas non quaerit angulos Truth and the performance of just things and holy actions need not run and hide themselves in private hidden and unlawful places but may shew themselves and appear so publickly as they might not be subject to any the least unjust imputation 2. The meeting in a publick consecrated Church and not in a private 2. Benefit Conventicle escapes those dangerous plots and machinations that are very often invented and contrived in those Conventicles that are vailed for that purpose under the mantle and pretence of Religion And it freeth the comers unto the Church from those seditious Doctrines and damnable Divinity which the Sectaries and Hereticks do scatter and broach in those unlawful Conventicles which are the fittest places for them to effect their wicked purpose and must needs be sinful and offend both God and man because they are contrary to the Laws both of God and man Whenas the coming unto the Church quits my conscience from all fear of offending because that herein I do obey and do agreeable to the Laws both of God and man And who then that hath any dram of wit would not avoid private and forbidden meetings and go to serve God unto the publick Church which is the House of God erected and dedicated for his Service CHAP. X. The Answer to the Two Objections that the Fanatick-Sectaries do make 1. Against the Necessity And 2ly against the Sanctity or Holiness of our Material Churches which in derision and contemptuously they call Steeple houses ANd yet for all this and all that we can say for the Church of God I find Four sorts of Objections that are made by our Fanaticks and 4 Sorts of Objections against our Material Churches Skenimastices against our Material Churches As 1. Against the Necessity 2. Against the Sanctity 3. Against the Beauty Glory 4. Against the impurity Impiety of them 1. They do object there is no Necessity of any Material House or Church 1. Objection against the necessity that we have no need of Churches of God for his servants to meet in to serve God because the woman of Samaria discoursing with Christ about the place where God would be worshipped Whether in that Mountain where the Fathers worshipped or in Hierusalem which as the Jews said was the place where men ought to worship Our Saviour tells her plainly They worshipped they knew not what for the hour cometh when ye shall neither in this Mountain nor yet in Hierusalem worship the Father but the true worshippers shall worship the Father in spirit and in truth because God is a Spirit and they that worship John 4. 20 23. him must worship him in Spirit and in truth and such worshippers the Father seeks and such he loves And therefore so we have clean hearts and pure consciences and worship God with our souls and spirits faithfully to pray unto him and to praise his Name it is no matter for the place where we do it in a Church or in a Barn because God looks rather to the inward heart than to the outward place where we stand To this I answer Maledicta glossa quae corrumpit textum and our Saviours Sol. words gives them no colour to extort such consequences and to draw such conclusions from them for the words are plain enough that although formerly before Moses his time Jacob had a Well near Sichar and he with the other Fathers worshipped God in that Mountain and afterwards God required them to worship him in the place that he should chuse to put his Name there which after the time of David and

did he not only perform The obedience of all his Apostles and prime Christians to Idolatrous Governours all the offices of subjection unto these wicked Magistrates and idolatrous Governours but also commanded all his followers to do the like and so we see they did for the Christians which were at Hierusalem when Saint James was martyred were more in number and greater in power then were the persecutors of that Apostle and yet for the reverence they bare to the Law of God and the example of their Master Christ interimi se Ã paucioribus quÃ m interimere patiebantur they rather suffered themselves to be killed then they would kill their Persecutors saith St. Clement And so the other Apostles under Caligula Claudius Nero and Domitian Clement recognit lib. 1. f. 9. that were bloody Tyrants cruell Persecutors and most wicked Idolaters and those holy Fathers of the Church Liberius Hosius Athanasius Nazianzen Hilary Ambrose Augustine Hierom Chrysostom and the rest for a thousand years together followed the example of Patience without resistance yea Quamvis nimius copiosus noster sit numerus though their power was great and their number greater then their adversaries yet none of them strugled when he was apprehended saith St. Cyprian And Cyprian ad Demetrium Tertul. in Apolog He that would see mâ—re plenty of proof let him read the Treatise A perswasion to Loyalty Where the Authour bringeth the Fathers of all ages to confirm this point the reason is rendred by Tertullian because among the Christians Occidi licet occidere non licet It was lawfull for them to suffer themselves to be killed but not to kill for our Saviour had pronounced them blessed that would suffer for righteousnesse sake and what more righteous then to suffer death for not being an Idolater to die rather then to deny their God Therefore they are not to be blessed which refuse to suffer because that in not suffering but in rising up and rebelling against their Persecutors they are as the Apostle saith convinced of sin and in sinning they acquire unto themselves damnation Rom. 13. Besides if it were lawfull to maintain this Doctrine then the Papists that believe our Religion to be false and that we perswading men unto it do seduce them from the true service of God may lawfully rebell against their Prince and justifie all their trayterous plots and every heretical Sect that believeth we are Idolaters as they do all which oppose the crosse in Baptism may without offence fall into Rebellion against all those Magistrates that maintain that Idoll as they term it And this false pretext might be a dissembled cloak for all Rebels to say They do it in defence of their Religion because they are afraid to be compelled unto Idolatry And therefore the truth is if any Tyrant like Julian should endeavour to compell me unto the Idols Temple or to worship my true God with false service I will rather die then do it but I may not resist when I am compelled by any means for so I find that Shadrac Meshac and Abednego Elias the Prophets and the Apostles and all the Christians of the Primitive Church did use to do in the like case And I had rather imitate the obedience of those good Saints to those wicked Kings that would have compelled them to Idolatry then the insolencie of those proud Rebels that under these false pretences wiâ—l rebell against their lawful Princes 2. If we may not rebell when we are compelled to Idolatry much lesse 2. Not for any injury that is done unto us No injury greater then câ—mpulsion to Idolatry may we do it for any other injury for what injury can be greater then to be forced to Idolatry when as to be robbed of my faith and religion is more intolerable then to be spoyled of all my goods and possessions And therefore when Christ suffered as great an injury as could be offered unto his person when the souldiers came with Swords and Staves to take him as if he had been a thief and a murderer and Saint Peter then like a hot-headed Puritane was very desirous to revenge this indignity our Saviour reprehended his rashnesse because he knew what the other as yet knew not that he ought not to resist when the Magistrate doth send to apprehend and so the Christians of the Primitive Church were extreamly injured by their Persecutors And the Catholique faith it self suffered no small oppression under Constantius the Arian Emperour and yet that purer age wherein the better Christians lived did not so much as once think of any revenge or resistance saith Baronius But about the year of Christ 350 then first When and who did first resist and what moved them Baron ad annum Christi 350. saith he alas the Christian Souldiers being swell'd with pride and taken up with a cruell desire of bearing rule have conspired against the Christian Emperours when as before ne gregarius quidem miles invenâ—ri quidem posset qui adversus Imperatores licet Ethnicos Christianorum quoque persecutores Ã partibus aliquando steterit insurgentium tyrannorum not a Christian could be found that stood up against the Heathen Emperours that were the persecutors of the Christians But to make it yet more plain that no grievance should move good Christians to make resistance no injury should cause them to rebell against their Magistrates our saviour saith authoritativÃ¨ with authority enough I say unto you that ye resist not evill but whosoever shall smite thee on thy Matth. 5. 39. right cheek turn to him the other also and if by our Saviour's rule we may not resist any one what think you that we may resist our King our Priest or any other Magistrate that correcteth or reproveth us And Saint Peter 1 Pet. 2. 19. saith This is thank-worthy if a man for conscience toward God endure grief suffering wrongfully for what glory is it if when ye suffer for your faults ye take it patiently but if when ye do well and suffer for it ye take it patiently this is acceptable with God where you see still the rule of piety is none other but suffering though it be never so unjustly And therefore the Fathers are most plentifull in the explanation and How pathetically the Fathers per wade us to suffer not to resist confirmation of this point for Tertullian that was no babe in the School of Divinity nor any coward in the Army of Christ speaking of those faithful Christians that suffered no small measure of miseries in his time saith that one short night with a few little torches might have wrought their deliverance and revenged all their wrongs if it had been lawful for them to blot out or expell evill with evill but God forbid saith he ut aut igne humano vindicetur divina secta aut doleat pati in quo probatur that Tertul. in Apologeâ— either the divine sect that is the Christian

fearful judgements as his Progenitours have denounced and God hath executed upon many Kings and Princes for the like sinnes for as Moses prayeth against the sacrilegious enemies of Levi Smite through the loines of them that rise against him Deut. 33. 11. and of them that hate him that they rise not again so we find that many ancient families having by the Statute of Dissolution taken some of the Lands and Tithes of the Church into their possessions have found the same like the Gold of Tholous or the Eagles feathers pernitiosa potentia that Pierius in Hieroglyph will consume all the feathers where they shall be mingled Who so is wise will consider these things and will not to satisfie these Anabaptistical dregges of the people and the enimies of all Christian Religion Aelian lib. 5. cap 15. Var Hist sacrilegiously take away with Aelian's boy the golden plate from Diana's Crown the Lands and Revenues of the Church but having not so learned Christ they will do that which becommeth Saints and suffer the dead to enjoy their own will in that wherein they put them to to no charge and if they do intend to promote Gods service they will not rob Saint Peter to pay Saint Paul but will rather say with holy David God forbid that I should offer sacrifice to God of that which cost me nothing 15. As any wooden Preachers like Jeroboam's Priests de foece plebiâ— scarce worthy to be compared with the Grooms of their stable or such humi serpentes poor abjects as Job speaks of The sonnes of villains and Job 30 8. bond-men more vile than the earth they crawle upon are fit enough to be their teachers and beggarly pensioners so any place a thatched Barn a littered Stable or an ample Cow house is thought by these to be very What prayers and Sâ—â—mons please these men fair and fit to be the House of Him that was born in a Stable and laid in a Manger and any service prayers without sense such as our Savâ—our blames and preaching without learning without truth such as their Enthusiasts conceive in illa horÃ¢ quicquid in buccam venerit without any further study or meditation is justified to be most acceptable to God witnesse the Authour of One argument more against the Cavaliers where that great Schollar in his own opinion rails against our grave Bishops and most impudently reproacheth a very reverend man of known worth and great learning by the scandalous Epithete of The ceremonâ—ous Master of Balliol Colledge Doctor Laurence whom for a most learned and pious Sermon preached before the King upon these words of Exodus Put off thy shooes from thy feet for the place whereon thou standest is holy ground he doth just like the eldest son of his dear father the devill as Tertulâ—ian calâ—eth Hermogenâ—s primogenitum dâ—aboli most fasely and shamelesly charge him with the wearing of consecrated slippers which was never done but is one of those scurrilous invented imputations of this malicious Accuser of his brethren now thrown at him whose shooes either for learning or piety I am sure this rambling A guist and railing Rabshâ—ka is not worthy to bear and for the service of God in our Churches though the holy Prophet which was a man according to Gods own heart Musick ever used in the Church Psal 147. 1. 149. 3. Ps 150. 3 4 5. praised God in the beauty of holinesse upon all the best instruments of musick and commanded us as well in the grammatical sense as in the mystical sense to sing praises unto our God with Tabret and Harp to praise him in the sound of the Trumpet in the Cymbals and dances upon the well-tuned Cymbals and upon the loud Cymbals yet this zealous Organo-mastix gives us none other Title than Cathedral Roarers and Squeakers and good reason it is he should be very angry with roaring and squeaking in Pag. 14. Churches for that having been possest of a very competent Living with cure of soules these four or five years together if I am not mistaken in the Authour he never yet either read or preached in that or any other Church so necessary is Non-residenâ—e and so usefuâ— I are dumb dogges when they are willing to sâ—arle and bark against Government and Religion but it is strange to me that such a divine harmony which Musick hoâ— useful Theodoric Epist l. 2. Pluâ—aâ—ch de Musica hath made others sober should make this spawn of the red Dragon mad for we know some Law-givers commanded children to be taught ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ after the grave composed tones of the Dorick way ad corda fera demulcenda to soften the fiercenesse of their dispositions and ad mentis fervorem temperandum to cool and allay the heat and distempers of their minds as Achilles was appeased in Homer and Theodosius was drawn to Niceph. lib. 12 cap. 43. commiseration luctuoso carmine by a sad Poem sung to him at supper when he intended the utter destruction of Antioch and the Scripture testifieth the like effect of Davids harp in King Saul yet all this sweet and hallowed air which ravisheth devout souls hath onely filled this envious malignant with nasty winds and stinking expressions So contrary to the words of God himself Exod. 3. 5. and against the judgement of all Divines and the practice of all Saints Ã primordiis Ecclesiae from the first birth of Gods Church he most ignorantly denieth any place to Pag. 15. 18. be holier than another which makes me afraid that Heaven with this man and his faction is deemed no holier than Hell or the Lords day no holier than Monday no more than they hold the Church holier than their Bâ—rns or the holiest Priest though he were Aaron himself the Saint of the Lord holier than the prophanest worldling for I find no difference that they make either of persons times or places but such a commixtion of all things as if they intended to reduce and bring the whole world into that confused Chaos which God first created before he disposed the parts thereof into their several stations But I am loth to spend any more time about this ignorant Argument that is as all the rest of their Writings are as full of railing and unsavoury speeches as any mortall pen can diffuse therefore I leave him to do with his heart and mouth as that Morussian Cabares whereof he speaketh did with those Churches which the Goths and Vandals had defiled Thus you have some and I might adde here abundance more of their absurd and impious Doctrines which their ignorant simplicity produced and their furious zeal published out of mis-interpreted Scriptures not that all these points are taught by every one of their Teachers but that all these and many more are taught and maintained by some one or other of them as I could easily expresse it if it were not too tediâ—us for my Reader but the bulk of my Book swells too

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