Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	church_n	doctrine_n	word_n	1,599	5	4.2670	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02198	An aunsvver to George Giffords pretended defence of read prayers and devised leitourgies with the vngodly cauils and vvicked sclanders comprised in the first part of his book entituled, A short treatise against the Donatists of England. By Iohn Greenwood Christs poore afflicted prisoner in the Fleete at London, for the trueth of the gospel.	Greenwood, John, d. 1593.; Johnson, Francis, 1562-1618.	1603 (1603)	STC 12340; ESTC S103420	74,892	78

his house the builder beginner and finisher of our Faith Christ Iesus he foresawe what inconuenieÌ„ce would haue growne if either meÌ„ or Angells should make newe liturgies or other formes of praier theÌ„ he hath prescribed for the publique assemblies Here therfore you deeply chardge him not to haue donne all thinges that were needfull in not prescribing you more formes then he hath donne or not suffred learned diuines to impose their owne writinges vpon publique assemblies as rules for the Church and worship vnto God But see what the Scripture saith who hath knoweÌ„ the mynde of the Lord that he might instruct him Againe wher is the wise where the Scribe where the disputer of this world hath not God made the wisedome of this world foolishnes To put you out of doubt then that we neede not any newe liturgie nor anie mens writinges to be brought into the publique assemblies the Holie Ghost saith 2. Timot. 3.16 The whole Scripture is Theopneustos inspired of God and profitable vnto doctrine vnto improof vnto correction vnto erudition which is in righteousnes that the maÌ„ of God may be absolute perfect fully furnished vnto euerie good worcke Nowe if onlye the Scriptures be Theopnestos and sufficieÌ„t to make Gods children absolutely perfect even fully furnistied to euery good worck what blasphemie is yt to say sundrie inconueniences would growe if mens writinges were not imposed vpon the publique assemblies And in this your wisedome let vs see what is the chiefest inconuenieÌ„cy that would growe You say euerie fraÌ„ticke spirit of which sorte ther be manie in the ministerie would not only be vnlike themselues but varie from others I answered and still do that the Papists haue not so weake a reason for their Idolatrous liturgies Rubricks Canons You say yt appeareth by all my Arguments how meete a man I am to iudge the weight of reasons alleadged by the Papists and others well I am weake and you strong foolish and you wise yet might you haue shewed me a weaker reason which they alleadge for their constitutious ecclesiastical as they call them But my chief answere was wherby you might haue beene satisfied that if it were but in Phrases the ministerie should differ yt is no sufficient cause to ordeine liturgies And if they offend in matter of doctrine or conversation the censure of the Church should help that The first you graunt the second also you confesse that the Church should censure such thinges But you say ther are sundrie other differeÌ„ces in administration of publique prayers and SacrameÌ„ts as in order and ceremonies which the Church is to haue regard of and not to leaue arbitrarie All other ceremonies in Gods worship then Christ and his Apostles haue prescribed vs are diabolicall and not Apostolical Then for all thinges donne in the Church in those publique actions the offenders must be admonished if they transgresse the rules of the word And for the orers you speake of you meane circumstaÌ„ces of time place kneeling sitting standing etc. of them thet can be no furder lawes then Christ hath prescribed that all things be donne to edifying in comelyues and decency etc. of these to set particular lawes were to breake the lawe of God which leaueth them in the Churches liberty as neede requireth to the glorie of God In these thinges to do anie thing contrarie to the generall rules of order edifying decencye etc. the traÌ„sgressour is by those rules to be instructed admonished and ceÌ„sured Well here you haue made a faire hand to make read prayers but a matter of order which is all the worship you haue to bring in mens writings into the publique assemblies to make then ether rules to bind the conscience and so put them in the place of Gods booke or to reade them ouer for praying is but a matter of order well then put them in your cornerd Capp we haue enough rules for the ordering of Christs spouse without such Babilonish ware Here you say mine experience is not so great as my boldnes I passe not to be iudged of you yt is not like that the enchaunters of egipt should knowe the beautye of Sion ther is a cloude betweene you and vs we haue blessed be our God a pillar of fire before vs. An other fault you say in my former reason is that because the censure of the Church should redresse defaultes therfore ther needeth no liturgie Naye take all with you No fault caÌ„ be censured that is not a transgression against the rules of Gods worde and those to be censured by the doctrine and admonitions of the Church theâ—fore we neede no leiturgies To the worde of God only ought all meÌ„ to be bounde by covenant and for the transgressions therof only to be censured G. Gifford The Church hath this power to ordeine according to Gods worde to appointe such orders in matters of circumstance c. as shall most fitly serue to edification And then these orders being established the Church is to driue men to the obseruation of them I. Greenvvood FIrst in this your papisticall mudde I must tell you your reading of meÌ„s writinges for prayer is a false worship of God and not a matter of circumstance And for matters of order and circumstance which are no part of the worship ther can be no other lawes made of theÌ„ theÌ„ Christ hath made As for ordeyning of lawes in the church it is to plead for vnwritten verities and to make the lawe of God vnsufficieÌ„t nether caÌ„ yt be according to the worde to make anie lawe that God hath not made but an adding to his worde which is execrable pride these your wordes then according to Gods worde was but a cloake to couer the grosseues of your position for the worde ordeyne or create lawes is to make some that are not made before let vs theÌ„ see your cleane sentence to be this The Church hath aucthority in matters of order circumstance to make ordeine lawes in his Church for his worship nowe see how you contradict these Scriptures Rev. 22.18.19 Prov. 30.5.6 euerie worde of God is pure etc. put nothing to his worde least he reprooue thee aÌ„d thou be found a liar likwise Deut. 4.2 and 12.32 and Gal. 3.15 though it be but a mans covenant when it is confirmed no man doth abrogate it or superordeine anie thing to it And the second CommaundemeÌ„t forbiddeth anie such humane tradition in the worship of God all the Popes trinckets might be brought in by the same grounde We would willingly haue seene your warraÌ„t for this doctrine your bare worde is not sufficient to impose other lawes then God hath made vpoÌ„ his Church This is the foundation of poperie and Anabaptistrie to giue libertie to make lawes in the worship of God Yet you will go furder that such lawes being ordeyned and established by publique auctoritye the discipline and censures of the CHVRCH are to driue men to the observation of the same By your iudgment our

the true God through the meditation of Christ in spirit and truth with heart and voyce for our present wantes according to the wil of God was never yet sincearly taught by these time-seruing Priests But as an agreeable service to the humors of earthlie minded men which haue not the spirit of God this ware was thrust vpoÌ„ al people they well knowing that such a ministerie and such a Church of wordlings could neuer haue stood without such a Samaritan worshipp and Egiptian calf and like earthlie deuised to counterfeyt a Religion al men inclyned to some And long have I heard this pretended worship inveyed against by many sometymes zealous for the errours and confused order therof Yet could I not heare anie to sett downe or teach which was the true prayer that only pleased God manie contriving divers formes of wordes as though they had knowen the heart of man counselled them to reade them day vnto day yeare vnto yeare at evening morning dinner Svpper c. by portion measure and stint as an offering to God what state soever the soule were in not teaching the difference betweene reading vpon a booke and prayer vnto God all this tyme. So that true and only prayer hath not beene taught al this tyme and those that knewe how to pray aright neglect it this reading being most easie as they thinke and they aâ—test therunto compelled in the publique assemblies thus to mocke with God after the manner of the papists mattins true zeale no where founde but in the persequted remnant These my first writings caryed abroade by such as desired true instruction and willing to make others partakers of such benefites as God imparted vnto them yt fell into Mr. GIFFORDS hand Who as yt seemeth being a marchaunt of such ware fynding the gayne of the priesthood to depend here vpon or as he saith the peace vniformitie of the Church made head vnto yt and that not with purpose as the fruite of his labour sheweth to edifie others but standing himself a minister to this Liturgie having made shipwrack of that conscience he sometimes was thought to haue with all bitternes of spirit and carnal wisdome having no more savour of grace in his writings then there is taste in the white of an egge fleeth vpoÌ„ me with vncharitable raylings sclanders c And loadeth not only me but al the faithfull that walke by the rule of Gods worde with opprobrious titles of Donatists Brownists Anabaptists Heretiques Schismatiques seditious foolish frantick c. to bring not onely vs but the truth of God into contempt with our Sovereigne Prynce and all that feare God for he ceaseth not with laying al reproches he can devise vpoÌ„ our persons as one of those Locusts Reu. 9. whose similituds are like vnto horses prepared to battell whose faces like men but theyr teeth as the teeth of Lyons But also perverteth blaspheameth and by al meanes de faceth the truth offered him Wel seyng the natural man perceaveth not the things of the spirit of God I speake not here of the giftes of the spirit but of the grace of God which sanctifieth the same many hauing Charismata that haue not Charin. And seyng I am alreadie thus rent Gods truth delivered by me troden vnder his feete I will followe the councell of Salomon who forewarneth me that he vvhich reproveth a skorner receaueth to himself shame and he that rebuketh the vvicked himself a blot And so tourne me from him leauing him to the consideration of his owne words where hee saieth in his Epistle to the reader He that seemeth most zealous in Religion and refrayneth not his tongue hath but bitternes in his heart in stead of heauenly zeale And though nothing els can be looked for at theyr handes that are Apostate from that light they have sometymes themselves published of which sorte the worlde was never more full yet for the good of Gods chosen scattered abroade and for the defence of Gods trueth I cannot holde my tongue And for the more playnenes I will answeare as to him though I minde not to haue anie more to do with him till God giue him repentance Wishing grace by the direction of Gods holy spirit to him that readeth to weigh both sides vprightly and to follow the truth to his owne saluation IO. GRENWOOD GEORGE GIFFORD To condemne and ouerthrow read prayer ye bring as the ground or foundation of all your matter this Sentence GOD is a Spirit and to be vvorshipped in Spirit Iohn 4. This Scripture in deede is cleare and strong to cut downe al Carnal worship as disgreeing from the nature of GOD. And if any mayntaine that the very bodily action of reading is the worship of God it may fitly be alleadged against them c. IOHN GREENWOODS ANSWER Wisdome is Iustified of her Children IT is agreed vpon and consented vnto on both sides that seeing God is a spirit and onely requireth such to worship him as worship him in spirit and truth all carnall worship is cut downe hereby of what sort soeuer as disagreeing from the nature of God And that all fantastical deuises of men namely whatsoeuer is not warranted in his worde is carnall worship a wearisomnes vnto him and lothsome in his sight So that no man ought to intermedle attempt or practize anie thing in shew of worship whereof they haue not sure grounde of his worde For euen our God is a consuming fire Now to put away all your bodily distinctions and earthly cauils I still affirme as I haue proued the stinting imposing mens writings vpon publique assemblies to haue them read ouer by number and stint or any other way as a worship of God in stead of true inuocation is a meere deuise of man and so carnall worship as also all other reading of mens writinges publiquely or priuatly in this abuse for praying to God Yet say you to apply this Scripture Iohn 4.22.23 in this manner against read prayer is friuolous where I appeale to all mens consciences for the weight therof It is friuolous you say except I can proue that a man cannot pray by the spirit of GOD with sighes and groanes vpon a booke or when prayer is vttered after a prescript forme c. At the first step you go about to alter the question All our prayers ought to be vttered after a prescript forme euen that perfect rule and forme our Sauiour gaue to his Disciples and al posteâ—ities But this is nothing to the matter For the other which is nothing but a begging of the question I alleaged certayne reasons to this effecet First that those sighes and groanes in reading instead of praying were not of fayth seeing in praying the sighes and groanes that proceede of faith minister matter to praye without a booke Secondly that you did but barely affirme the question in calling it prayer by the spirit when one doth read seing reading is not praying at al for as I then alleadged to inuocate the name of God in

fall into any sinne except the sinne against the holye GHOST yet bee restored by repentance GODS grace so far abounding alwayes considered as then I noted that obstinacye in anye sinne make them to vs the servants of sinne whiles they so remayned not speaking this to giue leaue or incouragement to presume in the least or first step of sinne lest GOD leaue them to themselves but to giue them hope if they returne that haue so fallen hee excepteth generally against all presumptuous sinne saying of frailty Gods childreÌ„ may fall but of presumption hee maketh great doubt for anye so sinning to bee renued by repentance for it is spokeÌ„ of the Maranatha to bee pronounced in this life to none but that bee in that sinne against the holye Ghost and here to fill his paper as his common shift is when hee can neither affirme nor denye hee putteth me to newe questions You must saith hee declare howe filthye incest is not sinne against the holye GHOST nor if a man kill his Father or Mother or children nor witchcraft nor familiarity with Spirits is not your meaning that the regenerate man may of presumption and obstinacy commit these If Maister Giffard shoulde thus vnderstande the worde may hee is in the same fault to say the regenerate may sinne of frailty And I answere furder hee coulde vnderstand the worde may otherwise if as in all his writinges hee caryed not this minde to take all in euil part to quarrell hee coulde have vnderstood it thus that God suffereth of his elect to fall into such sinne yet hee is able to reduce them by repentance and hath made promise to receive them iff they retourne and not haue cauilled in this maner in such thinges the horrour in the verye naming of which sinnes shaketh the flesh and bones of the godlye to heare or behold so that his drift is but to cast in a litle wormewood to deface the truth deliuered Therefore I will onlye prooue the generall doctrine before affirmed and for these perticulars let him that taketh pleasure in raking in them being sinnes not once to bee named amongst GODS children answere himself And much better might hee have put his question thus Whither wilfullye committing of sacriledge and presumptuous continuing to enchant in a false ministery with Iannes and Iambres resistinge the truth persecutinge the light against their knowledge bee not within the compasse of that sinne against the holye Ghost That GODS elect after regeneration doe fall into presumptuous sinne and for a time persist in obstinate sinne and may bee restored by repentance I thus prooue Manie of GODS children may bee excommunicat and vpon the repentance bee receiued againe as the incestuous person 1. Cor. 5. therefore do for a time remayne in obstinate sinne Againe euerie sinne is to bee prayed for but that one sinne against the holye Ghost 1. Iohn 5.16 Therfore presumptuous sinne is committed of GODS elect after regeneration That all presumptuous sinne is not sinne against the holy GHOST wee shall see by the discription of that sinne Hebr. 6. and 10. where there is dispyting of the Spirit accompting the blood of IESUS an vnholy thinge persecuting the light they haue sometimes tasted of and such like notes which are degrees further then presumption for there is presumption of ignorance of rashnes of hope of mercy and many times do the Prophets charge the people with rebellion against GOD so that all presumption cannot have the curse maranatha pronounced vpon it or the persons not to bee prayed for But sure I grant that presumption is neere to that sinne and there cannot bee that high sinue without presumption But now if all sinne but sinne of frayltie were vnpardonable your Clergie were in a wofull case that thus maynely resist the truth and persecute GODS servants Neither is this doctrine anye way contrarie to that I delyvered namelye that the regenerat man cannot bee said to stande in bondage to sinne after regeneration and the servant of GOD at the same time by outwarde profession for none are in bondage to sinne after their calling to the faith to our iudgment but suche as contynue obstinate in their open knowne sinne after due admonition that such stande not by outwarde profession the servants off CHRIST but of sinne and are to bee excommunicate hee willingly granteth and herevpon merueileth how I shoulde gather that obstinat grosse sinners shoulde not bee excommunicat which hee might playnlye perceiue if hee had eyes for if al the regenerat bee in bondage to sinne and so the servants of sinne and of Sathan howe should they cast out an other for bondage out of their fellowship by the power of CHRIST If Maister Giffard say because the obstinate is in greater bondage then the other this proueth not that the bond can cast out the bond by the power of Christ. Againe if all bee in bondage then none can bee houlden without for being in bondage to sinne so that none shoulde be excommunicat none without the worlde and the CHURCH light and darknes CHRIST and BELIALL should bee mingled together To all which hee hath made no answere but demandeth certeine questions and maketh such a formall conclusion as if all were in bondage vnto sinne His questions I grant all affirmantiuely yet denye his consequence Let him plainely proue therfore by euidence of SCRIPTURE that all that do sinne are bondslaues of sinne and when hee hath so done I shall therevpon conclude him a flat Anabaptist in the cheif ground of their profession Verye gladlye therefore woulde hee leave out the worde bondage and falslye accuseth and sclandereth mee in saying I holde that men can not outwardly appeare sinners and stand the servants of CHRIST both at a time which is an open vntruth Yt is hee that cannot put difference betwene sinning and bondage vnto sinne so that in one worde all his questions are answered If anie bee in bondage to sinne hee standeth a seruant thereof Now for the 7. to the Romanes the APOSTLE setting forth the strift betwene the flesh and the Spirit speaketh somtimes in the person of the one if I may so speake and somtimes of the other somtimes of the newe man or regenerat part or of himself so far as hee is regenerat somtimes of the olde man which is not wholly slayne but ful of rebellion striueth for maisterie Nowe I must demand of him whether of these two haue the preheminence dominion and rule in the regenerat the graces of the Spirit or the rebellions of the flesh The same APOSTLE saith the SPIRIT and that part off the man renewed there with which wee call the inner man In the 8. Cap. he maketh it playne The lawe of the spirit of life in CHRIST hath freed mee from the lawe of sinne and of death What is the lawe of the Spirit but the powre rule and dominion of the Spirit of GOD in vs And what is the lawe of sinne but the powre of sinne and bondage wherewith

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