Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	david_n	great_a	lord_n	2,198	5	3.5931	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17127	A sermon preached before His Maiestie at Whitehall, March 22. 1617. being Passion-Sunday, touching prostration, and kneeling in the worship of God. To which is added a discourse concerning kneeling at the Communion. By Iohn, Bishop of Rochester.	Buckeridge, John, 1562?-1631.	1618 (1618)	STC 4005; ESTC S106770	134,604	258

A SERMON PREACHED before His Maiestie At Whitehall March 22. 1617. being Passion-Sunday Touching Prostration and Kneeling in the worship of GOD. Â¶ To which is added a Discourse concerning Kneeling at the Communion By IOHN Bishop of Rochester DAT MANVS SVPERESSE MINERVA LONDON Printed by IOHN BILL M.DC.XVIII PSALM 95. VERS 6. Venite adoremus procidamus ploremus ante Dominum qui fecit nos Venite adoremus procidamus genuflectamus ante Dominum qui fecit nos O come let vs worship and fall downe and kneele or weepe before the Lord our Maker Venite c. THe Author of the Psalme is Dauid Hebr. 4.7 The Type is Iosua that gaue the rest of body in the land of promise And the trueth is IESVS that giues the rest of Soule in the Kingdome of Heauen to whom Dauid made this Psalme It begins with reioycing Venite exultemus O come let vs sing vnto the Lord or exult that is shew some part of that ioy which is so great that well it may be testified with our voyces but it can neuer be fully expressed by our words The first verse is Venite ad exultationem A call to exultation and that is no way fit for this time for what hath Musicke to doe with mourning or a Song of Sion Psal 137. with the day of captiuitie or a Text of mirth with a day of greatest sorrow that is Passion Sunday or a Theame of ioy with this time of Lent the seed time of Repentance in which the seeds of contrition must bee sowed with teares that in the haruest of Heauen shal be reaped in Ioy But this Verse is Venite ad humiliationem A call to humiliation which must haue Adoration and Prostration and kneeling or as the Ancient out of the Greeke of the Septuagint read it weeping before the Lord our Maker Adoration to him that is the God of all power and Maiestie Prostration or falling downe before him that came downe from Heauen to raise vs. Kneeling to him that bare our sinnes on the Crosse Luc. 15.5 and vs as lost sheepe on his shoulders And weeping before him that offered vp supplications and prayers Hebr. 5.7 with strong cries and teares to redeeme vs. And this is indeed a word in season Adoration to our Maker Prostration before our Iudge that is offended by vs. And kneeling or weeping before him whom we would pacifie by our teares and compunction FIrst then here is Dauids call The King that hath power to call all both Priest and people Venite Come let vs goe together to Gods worship 2. Here is Latria diuine Adoration Adoremus Let vs worship with the inward deuotion and sacrifice of the heart 3. Here 's Seruitus Seruice or outward worship of the body Procidamus Let vs prostrate our bodies together with the inward intention of our Soules 4. Here is Contritio Contrition and sorrow Genu flectamus or ploremus Let vs kneele and weepe for our sinnes that haue lifted vp our heads and taken delight in the pleasures of our sins And 5 Here is Maiestas or maior status The maiestie or greatest state to whom this worship and repentance is due Coram Domino qui fecit nos before the Lord our Maker who so dearely loued this workmanship of his handes that hee gaue the Sonne of his owne substance for his redemption None can be absent from God in place though many bee farre from him in affection therefore the Call is to all present and farre remooued Venite Come draw neere to God The creature owes homage to his Creator and the captiue to his Redeemer and therefore Adoremus Come let vs pay him the Rent of Sacrifice and adoration Sinne hath an eleuation in it selfe and the cure must be by the contrary and therefore Procidamus Let vs haue a deiection and willingly fall downe in humiliation as we haue wilfully cast down our selues headlong by our pride He that bends the knees of his soule ought likewise to stoope and bend the knees of his body and hee that beates his breast in the soules contrition ought also to resolue into teares to wash away his sinnes and therefore Genu flectamus or ploremus let vs kneele in humilitie and weepe in griefe And all these as vndiuided companions Inward adoration in the deuotion of the heart Outward worship in the prostration kneeling of the body and sighes and teares in the compunction of the soule must euer be tendred at the Altar of the Lord our Maker to whom all the riuers and brookes of our duetie and seruice must runne as into the Sea of all goodnesse The first thing is the Call of Dauid the King Part. 1 and therfore I may call it The Kings Call or The Kings Text. For the King is first among men and next or second to God neither Pope nor people stand betweene God and the King Rom. 13.4 For he is Gods Minister not mans He is superiour and aboue all men and inferiour and vnder God onely Hee hath no equall in earth and no superiour Tertull. Apologet cap. 30. but in Heauen greater then all men and solo Deo minor Lesser then God onely from whom he immediatly receiues his power ouer all men and all sorts of men Priest and people in all causes Ciuill and Spirituall For he is Custos vindex vtriusque tabulae Deut. 17.19 both the keeper and reuenger of both Tables of the Law as well the first that concernes Religion and worship of God as the second that concernes iustice and conuersation among men He onely hath power of life and death and he onely puts men to death without the sinne of murther because he beares the sword and executes vengeance in Gods stead that onely can giue and take away life And this hee doth as well vpon the Atheist and Heretike and Idolater and blasphemer Num. 15.35 36. and Sabbath breaker as Moses did which are against the first Table as vpon the Traitor and Rebel and Murderer and the like which are against the second Table And that in the Priest as well as in the people or else impunitie must be granted to the Priest Deut. 13.5 and the false prophet could not bee put to death as the Law commanded And this the King doth QuÃ Rex non quÃ Propheta by the ordinary power of a King not by the extraordinary power of a Prophet For it was so ordered in the Law by God himselfe who foreknew that all Kings should not be Prophets and no Prophet euer tooke power of life and death vpon him no not Ieremie whose commission was largest vt euellas destruas Ierem. 1.10 to plucke vp and destroy who most certainly vnderstood and executed his office but it was Prophetando not sententiando by prophecying and preaching downe Idolatrie and sinne and planting Religion and vertue but not by sentence or iudiciall power either of Popes Tribunal or peoples CoÌ„sistorie to

dispose any kingdome or take away the life of any were hee King or Subiect as his life and practise declares The Priest hath his call venite ad nuptias Matt. 22.4 come to the marriage but it is venite directiuum non coactiuum a call of direction not of externall coaction as the Kings is Saint Paul sayes These things command and teach 1. Tim. 4.11 command them that know teach the ignorant Imperamus nos In Oratione ad praesidem natuÌ„ said S. Nazianzene wee in the Pulpit command also on Gods behalfe Luc. 14.23 And the Priest hath his compulsorie also Compelle intrare Compel them to come in but it is verbi potentiÃ¢ censuris by the power of the word the sword of the spirit not Caesars word and by the censures of the Church wherewith shee is armed to reuenge all disobedience which are sanatiuae 2. Cor. 10.6 and not eradicatiuae healing 1. Cor. 5.5 that the spirit may be saued in the day of the Lord not eradicatiue to take away life as the censure of the Ciuill power doth So then as the Church calls by the word and censures thereof so the King calls first verbo by his word or lawe Ciuill secondly exemplo by his practise and example His word is not Ite Goe yee and serue the Lord but venite come and goe with mee to serue God Iosua 24.15 I and my house will be first Hee is first in place before all men that he may be first among men in the seruice of God and the greater his power and graces are the greater is his obligation to adore God that placed him aboue men and neere to himselfe And thirdly Gladio He must call by his own ciuil sword by temporal punishments not spiritual to which all Recusants of all sorts must be subiect He must coÌ„pel all men to enter into Gods house Now there is a threefold venite the first Singulare particular or singular in euery particular man for man is a little World or Citie or Kingdome in himselfe The spirit is to rule and all the powers of soule and bodie must obey Memorie must record all Gods blessings and our owne dueties Reason must apprehend and beleeue them Will must chuse and loue them and affection must desire them The senses must bee shut vp that they wander not but ascend and beholde The eyes must see Gods beauties not gad after vanities and send teares as Embassadors The eares must attend trueth not leasings The tongue must sound forth the Sacrifice of prayer and praise The hands must be lifted vp as an euening Sacrifice to intreat pardon and bestow almes And the knees must bee bowed that God who resisteth the proud may behold the humble afarre off Iam. 4.5 1. Pet. 5.5 and the whole man must be offered vp as a liuing sacrifice to God vt totus hic sit totus in Coelo offeratur that the whole man being in the Temple may at the same instant be presented to God in Heauen The second is Priuatum the priuate call of the master of the family which is another little kingdome and hath all the societies of man and wife father and sonne master and seruant in it as the Kingdome is the great familie consisting of many families and the power of the King is no other but Patria potestas that fatherly power that was placed by God immediatly in Adam ouer all the families that issued from him In which as Dauid said Psal 101.7 No deceiptfull person shall dwell in my house so euery Master must say No Recusant in Gods worship shall rest within my doores If he will not go to Gods house adore his Maker and receiue his blessed body and blood Non habitabit in domo mea Hee shall not hide his head in my house if he be ashamed to shew his face in Gods houses Our most religious Dauid that sits vpon the throne of this Kingdome and suffers none to serue him a King on earth vnlesse hee will also with him serue the King of heauen may be a singular light a patterne to all Masters in this kinde And surely hee can neuer bee a true seruant to a man in earth that is not a deuout and religious seruant to God in heauen If he be false to God he wil neuer be true to him that is but the Image represents the person of God on earth The third is Publicum the publike call when he calls all who hath authority to call all that is the Kings call to which euery one that is a part or member of the great familie and receiues protection and direction from him must be obedient and not onely one family or one Kingdome but as many families or kingdomes as are subiect to his dominion All his Kingdomes must be obedient to his venite and ioyne together not onely in vnitate in the vnitie and substance of Religion and worship of God but also in vniformitate in vniformitie of outward order and ceremony of Gods seruice if possibly it may be especially in all the parts of my Text of Adoration and Prostration and kneeling which are not ceremonies Rom. 13.4 but parts of Diuine worship and for disobedience must be subiect to his coercion who beares not the sword in vaine The Kings word is not venite adme come to mee Matth. 11.28 I will refresh you his office is not Reficere but Ducere not to refresh vs but to leade vs to refreshing that is proper to God and Christ who is both Shepheard and foode Pastor and pasture of our soules Neither is the Kings word venite per me Ioan. 14.6 Come by mee I am the way and the trueth that is true onely of Christ For no man commeth to the Father but by mee and the King is not via but Dux in via Not the way but the guide of the way But the Kings word is Venite mecum Come with me I am both a sheepe of the flocke Psal 78.71 and a Shepheard as Dauid was Let vs goe together as one man to worship God And therefore when God calls vs to come to him he is our end And Christ calls vs to come by him he is the way And the King calls vs to goe with him he is our Chieftaine And the Prophets and Priests teach vs to goe in the way they are our directors And the Saints of God are our companions and the Angels of God are our assistants in this way to goe to God Passibus mentis corporis with the steps of our soules and bodies Who wil refuse to goe by such a way as Christ is vnder such guides as Kings and Prophets are with such companions as Saints and Angels are vnto such an end as God is who is life and blessednes it selfe But strepitus est in anima Part. 2 3.4 ther 's such a confused cry in the soule that Dauids cry is not heard

soli seruies and him onely shalt thou serue That the word Soli is added to the latter but not to the former as if it were lawfull to adore others besids God but it were not lawfull to serue any but God But S. Augustine speaketh there of ciuill reuerence and adoration such as Abraham did to the children of Heth Gene. 23.7 but not of diuine adoration such as the Angel for bad S. Iohn to giue him For saith hee the Angel appeared such to S. Iohn that he might bee taken for God himselfe and therefore Corrigendus adorator the adorer was to bee reproued And thus it comes to passe that too much humility or pestiferous flattery doth coÌ„municate that to creatures which is peculiar to the Creator God blessed for euer Now some are called gods quos fecit homo whom mans superstition and folly hath deified and these are no more to be adored then deuils and some are called gods quos fecit Deus whom Gods power and grace hath made gods and these will not endure to be adored with diuine worship But we must adore him with kneeling and weeping who is not Deus factus but factor not a god made by opinion or superstition of man but him that is a God in trueth and being and the maker of all things who giueth being and blessing vnto men And it is no small assurance vnto vs in our inuocation and adoration quiafecit that he made vs for the Creator loues his creature as the Artificer is in loue with the child of his owne braine and he reaches out the right hand of power to create and grace to sanctifie Iob 14.15 and glory to crowne the worke of his owne hands Wee are the sheepe of his hands Veâ—se 7. man buyes sheepe he maketh them not we are Gods sheepe quas fecit quas emit Hee maketh vs by his power and bought vs with the blood of his Sonne His blessings are finite to vs for wee are not capable of Infinitie but his nature is infinite in himselfe as the light of the Sunne is great though the illuminatioÌ„ in vs be little The action quam agit which he performes for vs and in vs is created and therefore finite but the affection quÃ¢ agit out of which he createth and blesseth vs is infinite that is his power and goodnesse In which wee must consider not quantum how much it is that he doth for vs though that exceedeth all merit and capacitie but rather Ã quanto how incomprehensibly great he is that doth all this for vs. And because God hath no neede of vs our adoration is no increase to him and it is impossible to returne to him quod aequale Psal 16.1 that which shall equall his grace and goodnesse much lesse come neere to that immesurable loue wherewith he loueth vs for the creature can neuer requite his Creator nor the childe euer recompence his parents either in nature or grace let vs endeuour to do that which onely remaines in our power that is quod possibile all that is possible for a creature to do that is offer to God the sacrifice of our soules and bodies in Adoration and Prostration and Kneeling and Contrition Ex toto with all our hearts and mindes and power Luk. 10.27 and strength And if we thus obey Dauids venite Come let vs worship and fall downe and kneele and weepe before our Lord and maker in this life when this life shal be ended we shal be partakers of Christs Venite Come ye blessed of my Father Matt. 25.34 receiue the kingdom prepared for you Which God grant c. Amen A DISCOVRSE CONCERNING KNEELING at the Communion THis is the generall doctrine concerning kneeling in the worship of God as it is a transcendent and to be vsed in all the parts thereof to expresse the humiliation of our outward man as well as the humilitie of the inward And at that time when I spake thereof I proceeded no further Since being occasioned to descend to the particular of the Sacrament of the Lords Supper I haue added this ensuing discourse giuing such reasons to others as most moued my selfe and as I conceiue the whole Church to tender this duetie of kneeling to God to whom all duety and seruice of soule and body is alwayes due but most specially to be guien when wee are more neerely conioyned to God and participate most of his graces And the Sacraments are Canales gratiae The chanels and conduits wherein Gods mercies and graces doe runne and are conueyed to vs Exhibent quod signant They exhibite that to vs which they signifie and represent For Iohn Baptist saith Marke 1.8 I baptise you with water but he that is Christ shall baptise you with the holy Ghost The grace of the holy Ghost is there signified and there exhibited Else he would haue said ille dabit not ille baptizabit he will giue you the holy Ghost which may be giuen otherwise then by Baptisme not he will baptize you with the holy Ghost so the holy Ghost that is signified by Baptisme is giuen in baptisme and therefore Baptisme exhibiteth that which it signifieth Marke 16.16 And he that beleeueth and is baptized shall be saued and saluation is the consummation of grace and Baptisme by water and the holy Ghost maketh a passage or entrance into the kingdome of Heauen Ioan. 3.5 Acts. 2.38 and obtaineth remission of sinnes Repent and bee baptized for remission of sinnes By which Christ doeth cleanse his Church in the lauer of regeneration by the word Ephes 5.26 Ephes 5.26 The Mileuitan Councell said well C. 2. Paruuli qui nihil peccatorum in semetipsis adhuc committere potuerunt ideo in peccatorum remissionem veraciter baptizantur vt in eis regeneratione mundetur quod generatione contraxerant Little children who as yet could not coÌ„mit any sinne in themselues are there truely baptized for remission of sinnes that that may be cleansed in them by regeneration which was contracted by generation In Symbolo Niceno 2. C. 25. As the Councels of Nice and Constantinople said I beleeue one Baptisme for the remission of sinnes And Concilium Arausicanum said Hoc etiam secundum fidem Catholicam credimus quod accepta per baptismum gratia omnes baptizati Christo auxiliante cooperante quae ad salutem pertinent possint debeant si fideliter laborare voluerint adimplere We beleeue that by grace receiued in Baptisme all the baptized Christ helping and working with them may and ought if they will labour faithfully fulfill those things that pertaine to saluation Cyprian saith Sacramenta quidem c. The Sacraments as much as in them is cannot be without their owne vertue neither doeth the diuine Maiestie absent himselfe from the mysteries by any meanes Cyprian de Coena Dom. Hom. 14. in Luc. 2. And Origen saith Sordes natiuitatis per baptismi Sacramentum deponuntur The vncleannesse or spots

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