Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	church_n	civil_a	magistrate_n	1,328	5	8.0220	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16620	A treatise of divine worship tending to prove that the ceremonies imposed vpon the ministers of the Gospell in England, in present controversie, are in their vse vnlawfull.	Bradshaw, William, 1571-1618.	1604 (1604)	STC 3528; ESTC S120938	12,631	48

are in a speciall manner tied to the solempne worship of God In these ceremonies consistes the external forme of divine worship and they are the outward badges cognizances of the same 2. All Ceremonies vsed in the service of God are either civill ceremonies to witt such as are also of the same vse out of the service of God or holy Ceremonies to wit such wherin holines consistes in the due vse of them or els they are prophane that is such as have no vse or a superstitious vse The ceremonies in coÌ„troversie are not * For then the bare omission of theÌ„ would argue rudenes and incivilitie civil ceremonies again it is grauÌ„ted there is no holynes in the vse of them â€ Som nigher his M. haue given it out that he would if he could hang those that put holines in theÌ„ Therefore they are prophane ceremonies and by consequent not to be mingled with holy things 3. As there are diversities of religion and Churches so there are diversities of Rites and Ceremonies by which they are distinguished and ceremonies are the partitioÌ„ walles wherby for the most parte one Church is devided froÌ„ another For he that shall with a more narrow eye seeke into these things shall see that for the most parte the diversities and varieties of Ceremonies are the begetters of diversitie of doctrines and opinions whereby one Religion differeth from another 4. The more one Church differeth from another in Rites and Ceremonies the more it vseth to differ in substance of doctrine and the more one Church draweth neare vnto another in Ceremonies the more it draweth neare vnto it in substance of doctrine The Churches of France Scotland in substance of doctrine doe so much the more differ from the Synagogue of Rome by how much the farther they differ from her in Ceremonies then other Churches and some in the Church of England that doe strive to come to Rome in Ceremonies come so much the nearer to her in doctrine as might appeare by divers instances if the matter were not too too apparent 5. He that hates the Religion it selfe hates all the shadowes and shewes of the Religion he that loves the shadowes and rytes of a Religion he loves the Religion it self he loves a Pope wel that loves the triple Crown he loves a Fryer well that dotes vpon his Cowle and shaven crowne and out of question he loves a Maspriest with all his heart that is mad vpon his massing attire or any part therof 6. As it is rudenes and want of civilitie to neglect or contemne a Civill Ceremonie so it is prophanes irreligion to neglect or contemne a Religious Ceremonie as outward civilitie consists in the due vse of civill Ceremonies so outward holines religion consists in the due vse of all Religious Ceremonies Those Ceremonies therefore are prophane and not beseeming the true worship of God that are so far from any shew of holines in the vse of them that they make the partie that refuseth the vse of them to seeme and to be reputed pure holy and precise of which nature our Ceremonies in controversie are 7. As civill Ceremonies tend to the honor of them vnto whoÌ„ civil worship is due is a part therof So Religious Ceremonies tend to the honor of him vnto whom religious worship is due and is a parte therof neither can a man possibly imagine how any thing should be religious whether a Substance or a Ceremonie but it must needes respect him that religion it selfe respecteth as therefore we performe civill honor vnto those vnto whoÌ„ we performe civill ceremonies so we performe Religious Divine honors vnto those that we obey in a religious ceremonie They therfore that claime perform obedience therin do claime perform that which is due only to God 8. Nothing intended or done by man is an honour to God but that which is an obedience vnto God in some Commandement All Ceremonies therefore of Religion that are an honour vnto God must be commaÌ„ded by God himselfe and to bring in such Ceremonies into his worship as are no honour to him is to mocke God 9. All Religious Ceremonies or Ceremonies of Religion are spiritnall that is are ordeyned for spirituall vses and endes and not for civill or temporall and therefore are outward notes and testimonies of those things that make vs spirituall men and they are partes of spiritual honor due vnto spirituall authoritie and lordship 10. All spirituall Lordes may clayme as their due spiritual worship and therefore may institute religious Ceremonies for looke what difference there is betweene humane and divine Temporall Spirituall the same differeÌ„ce there is betweene the peculiar worship due to the one and to the other if therefore Temporal Lords may require all civill rites and honors Spirituall Lordes may require all Divine and Spirituall rites and honors 11. Civill honor reverence onely can not nor ought not to please a Spirituall Lord hence it is that the Spirituall Lordes of our Church caÌ„not coÌ„tent them selues with such honor that we giue to civill Magistrates and Princes but we must obey them in peculiar religious duties and services and surely it is meete that if there bee any such besides Christ that we performe spirituall homage vnto them and they are not worthie that high style that wil be content with temporalls when spiritualls are due 12. Those Ceremonies that are enioyned by true spirituall Lords are truely spirituall holy even as spirituall and holy as the Sacraments though they consist of som things in their own nature indifferent and those Lordes are not spirituall that are not able by their sole authoritie and word to hallow that which before was not holy 13. Those that can make a Surplice a Cope a Crosse c. to be ornamentes of Religion and holy Ceremonies can wheÌ„ it pleaseth them make a shaven Crowne a Monkes habit spitle in Baptisme holy Water the triple Crowne all the Missall rytes as holy For they are al of the same nature and those that can finde no reason to prove those vnholy and vnlawful would finde none to proove anie other externall Rite to bee so if they should in the same maner be imposed 14. Those that have power vpon their owne will and pleasure to bring into Gods service some indifferent thing may bring in any * For all indifferent thinges are of the same nature indifferent thinge those that may bring in without special warrant from God pyping into his service might aswell bringe in dauncing also those that haue authoritie to ioyne to the sacrament of Baptisme the sign of the crosse haue authoritie also no doubt to ioyne to the SacrameÌ„t of the Supper flesh broth butter or cheese and worse matters then those if they will Yea those that have power to make peculiar formes of Religion worship have power to make and invent a Religion worship of their owne CHAP. VI. Of Divine worship

Idolater in the earth 12. Those that abhorre Idolatrie as much as they doe beggerie and folly can not but hate and abhorre the badges of Idolatrie as much as the badges of folly and beggerie and therefore can not but accompt that priestly attyre that is enioyned vnto vs by our Prelates an apparell more vnbeseeming the Minister of the Gospell then a Cloake with a thousand patches or a coate with foure ellebowes for beggery and folly being iudgementes and not sinnes the notes of beggerie and folly can not be so odious in a spirituall eye as the notes of Idolatry 13. If it be denyed that the apparell enioyned is popish because it was before popery was this answere may be made 1. It can never bee proved that it was before popery For though not all popery yet some popery was in the Apostles tymes most of the heresies were before the full revealing of Antechrist which notwithstanding wee fasten vpon them and count popish they having intertained them If therefore an errour mainteyned before Popery retayned by Papistes deserue the name of a popish errour why should not vnnecessary apparell though vsed before yet entertayned now only by them and those that receaue it from them bear the name of Popish attyre 2. As a Coat of divers colours is a fooles coate notwithstanding that Ioseph one of the 12. Patriarkes wore one so a white linen garment is a popish garment though some Ministers in the East Churches did weare them and yet it can never bee proved that either they wore such a one as is prescribed vnto vs or that it was a ministeriall garment and not their ordinary civill attyre or proper to the Minister only or if al this that it was wel done for there being no one father that wrote since the Apostles times but haue erred in some matters of Doctrine why may they not as well erre in matters of ceremonie if all the true Churches of God beside our own in England and the greatest parte of the sufficientest Pastors of our owne Church are held to erre in the generall renouncing of these ceremonies why might not some few Ministers in the olde Church as well erre in instituting and vsing them 14. A corrupt and scandalous Ceremonie in the worship of God is so much the more dangerous and scandalous to others by how much the more it comes graced and countenanced with lawfull authoritie A corrupt ceremonie enioyned by a Heathenish Pagan TyraÌ„t vnto the Ministers of the Gospell living vnder his iurisdiction cannot doe so much spirituall hurt as when it shal be required by a Christian Magistrate for the good conceyt of the institutour and ordeinor of a religious Rite is it that breedes superstition Those therefore whose special calling from God is to edifie the soules of men not to destroy them ought so much the more to avoid these Ceremonies they iudge know to be scandalous and hurtfull to the soules of men by howe much the greater grace and countenance they receaue from the authoritie of man neither can the commandement of the Magistrate bee a sufficient plea at the barre of Gods iudgment seate for a man that by vertue or force thereof alone hath done any action how indifferent so ever in it selfe that his conscience tels him will scandalize his brother and so hurt his soule grosse therfore is the doctrine of them that teach That Paule if the Magistrate had commaund him should haue eaten fleshe though his brothers soule should haue bene damned for it 15. The more indifferent an action is in it selfe the more odious it ought to be vnto vs when we shall perceaue it to hurte our brothers soule which ought to be a thousand times dearer vnto vs then his body or our owne liues for he shewes neither loue nor mercy to his brother that had rather be the instrument of his everlasting damnation then omit the doing of a meere indifferent thing though hee should incurre therefore any bodily punishment whatsoever That forme therefore of Gods service that consists in the vse of such things indifferent as experience manifesteth are a scandall and by consequent a destruction to the soules of infinit numbers ought not to bee vsed of any much lesse of those who are called by Christ to feed the soules of men and not to destroy them How scandalous these Ceremonies are to all how the omission of them cannot be scandalous to any but vnto such as are worse scandalized already by embracing them requires a larger Treatise 16. No Magistrate that is a Christian will chalenge authoritie to destroy the soule of any man and therfore he cannot vpon his owne meere will pleasure without sinne against God enioyne any thing not required by God that evidently tendeth to the destruction of any mans soule and those subiects that being ready to performe any dutie that God requireth vnto the Magistrate shall refuse to doe any such thing so required and shall patiently and meekely yeeld themselues to any punishment the Magistrate shall thinke good to lay vpon them without resistance shall * A paciant suffring when wee cannot in conscience obey is the best obedience performe more true and loyall obedience vnto his authoritie therein then any of those that shall yeeld obedience to any lawes of that kind enacted by never so good a Magistrate and in shew to never so good an end 17. No subiect therefore can take any such authoritie from the handes of the Magistrate which may warrant him to doe any thing that shall evidently destroy his brother soule at any time much lesse in the service worship of God wherin all things that are to be done ought to tende to the edification of his soule in a speciall maner 18. It is plaine in the word of God that the kingdome of God that is the service and worship of God standeth not in meates and drinkes nor any such externall rytes having no authoritie from God When therefore without any commandement from God such external things shal be brought into the service of God made the very formes of the same such Rytes must needs be false worship and that forme of Gods service must needes bee adulterate that is made to consist in such thinges For no authoritie can make that a part of Gods kingdome that the worde of God doeth expresly deny to be a part thereof 19. Those Ceremonies therefore in present controversie being meerly by man brought into the worship of God are by no means to be yeelded vnto for it is in effect to make the Kingdom of God to coÌ„sist in meats and drinkes or in such like thinges For if man hath authoritie to make the kingdom of God consist in apparel c. he hath also authoritie if it please him to make it consist in eating and drinking may make them a part of the Liturgie aswel as any of those things that are in controversie 20. Those peculiar Rites and Ceremonies which are in that maner forme vsed in the service of God that if God himself did but ratifie confirme that present sse of them should then be parts of his true outward worship must needs as they are vsed without Gods ordinance be partes of a false outwarde worship But our surplices crosses kneeling at the Lordes Supper c. are such that if God should but command to vse them as we vse them that is if hee should require every Minister in divine service to weare a surplice to note ioy dignitie or sanctitie or in Baptisme to crosse a child in signe c. Nay though he should expresse no vse at all but barely enioyne the things theÌ„selves to be vsed in his service yet they should bee partes of Gods true outward worship for whatsoever God tieth in a peculiar maner to his worship is a parte thereof These Ceremonies therfore in controversie having such a vse in the service of God vnto which they are peculiarly tied must needes be vsed as partes of Divine worship for else the bare ratifying of their present vse could not make them true worship Being therefore as they are vsed partes of divine worship and not parts of true divine worship because not commanded of God they are partes of false divine worship for that divine worship that is not true worship is false worship FINIS

Selected quad for the lemma: duty_n

Text snippets containing the quad