Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	law_n	moses_n	people_n	3,133	5	5.0838	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17036	An ansvvere to Master Cartvvright his letter for ioyning with the English Churches: whereunto the true copie of his sayde letter is annexed.	Browne, Robert, ca. 1550-1633.; Cartwright, Thomas, 1535-1603.; Harrison, Robert, d. 1585?, attributed name.	1585 (1585)	STC 3909; ESTC S109433	77,571	102

reading or dumb ministerie is not of Christ therefore we are not to receiue or heare such a ministerie Lykewise the Scribes when they preached trueth were to bee heard and receiued therefore these being no preachers are not to be heard nor receiued The same may be sayde of Magistrates that what duetyes they are able and sufficient to doe therein we may receiue some good by them therefore the dumbe ministers hauing no ablenesse nor sufficiencie to that calling are wholy to be reiected If he say that the reading of common seruice is some ablenesse and sufficiencie of a minister hee knoweth well ynough that that is no parte nor duetie of the ministerie For though it bee written That the Leuites reade in the booke of the Lawe and gaue the sense and cause the people to vnderstande the reading And againe in the Actes that Moses was preached being read euery Sabbath yet wee must not thereby vnderstande a bare reading onely neither a reading of a stinted forme of seruice For the order was as appeareth in Luke and in the Actes chap 13. to reade the Law and word of God and then to preach vpon it And therefore as appeareth in Nehemiah They read in the Booke of the Lawe and preached the sense and vnderstanding thereof to the people And therefore in Timothie Reading exhortation and doctrine are ioyned together If Master Cartwright doe further alleadge that the dumbe ministers haue some ablenesse or sufficiencie to minister the Sacramentes he likewyse knoweth that it is no parte nor duety of the ministerye to reade a consecration of the Sacramentes neyther to minister the sacramentes without preaching and much lesse without the power and abilitie to preache This is manifest in the olde Lawe as in Deuteromie Ecclesiastes and in other places Likewise in Newe Testament as in Matthewe Actes and sundry other places By all which places it is euident That though preaching may sometymes be without the present Acte of ministring the Sacramentes yet the Sacraments might neuer be ministred but of preachers and with preaching But nowe marke howe fondely hee compareth dumbe Ministers to vnable or vnsufficient magystrates which shoulde rather bee compared to Trayterous and vsurping Rebelles For as anye vsurper were wholy to bee reiected and withstoode if hee shoulde get from Her Maiestie her royall dignity and crowne or laye clayme thereunto So also are these minysters to bee reiected which vsurpe a kyngdome and gouernement in the Churche when as they ought not to bee counted brethren nor members in the Churche It agayne Master Cartwright doe saye that vsurping Traytours maye geue vs our ryght and wee are to take it at theyr handes Wee aunswere that this is the questyon whether the readyng of seruyce in that manner and theyr mynistring of Sacramentes bee ryght or no. Fyrst wee shewed before that such Sacramentes so mynistred and suche a readyng of Seruyce were execrable thynges and also none of our ryght But if they were our ryght yet a man is to take his ryght from vsurpyng Traytoures by force of armes if hee bee able Or if hee bee not able hee shoulde rather loose his righte then doe suite and homage to a Traytour In deede the Lordes Sacramentes are our ryghte and thankes bee to our Lorde GOD wee may haue them by other meanes then by the Dumbe Mynisters And though wee coulde not yet wee shoulde not take our ryghte on a thyefe to iustyfie his theeuerye For these hyrelynges are theeues and robbers comming in by the windowe as it is written So wee shoulde first followe the Lawe on them to thrust them out of the sheepefolde and then see if wee can get our right For if all such Ministers were excommunicate from among the brethren wee shoulde knowe the better both what were our ryght and howe to come by it Againe Master C. distinguisheth that to be able to teache is not of the substance of a minister but onely of a lawful minister also that to be able to iudge true iudgemeÌ„t is not of the substance of a magistrate but onely of a lawfull Magistrate Such lyke sopperyes as these not worthie the answering we haue answered before But here agayne we answere that the discipline of the Church and of the common wealth are vnlike in this that vngodly men may bee sometymes lawfull officers and magistrates in a common wealth and therefore Heathen Kynges yea Idolatrous kinges and princes are lawfull Magistrates at this daye Otherwyse wee shoulde condemne our owne Kinges and Queenes which heretofore haue bene Popish and Idolatrous as beeing no lawfull Magistrates But in the Church of God this holdeth not For if any be a wretched liuer or an Idolater hee can neither be minister nor lawfull minister in the church yea he is no parte nor member of the Church Againe we say that if any be an vnlawfull minister hee is a Minister quyte out of the Church as we prooued before and then what hath the churche to doe with hym Master Cartwright will needes haue hym to bee a minister and we are content for he shall bee a minister not for the Churche nor to haue any medling in the Churche but for Satan and for the children of Satan Further wee answere accordyng to hys manner of reasoning that to auoyde Idolatrye or to be no Idolater is not of the substance of a mynister but of a lawfull mynister for he may be a minister though he be an Idolatrous minister But shall wee therefore say that dayly massemongers commyng openly from the masse to mynister the Sacramentes in the same order that our dumbe mynisters doe shall be receyued of the brethren or that the brethen shall receyue the Sacramentes at theyr handes And yet agayne wee answere that if a man bee not a lawfull minister hee hath no essence nor substance of a mynister except we saye hee hath the substance of a deuelish minister For the lawfulnesse of a minister and of his ministration is the essence and substance of a minister and of his ministring Paul saith that where no lawe is there is no transgression He meaneth that because there is a lawe therefore the breach of that lawe is the essence and substance of sinne and transgression The lawe saith he is it that causeth wrath For it maketh sinne to be sinne Wherefore as that which is vnlawfull or against the lawe of God hath the being and essence of sinne so it must needs folow that the lawfulnes of anything is the being the essence substance of the same therfore also that the lawfulnes of ministers is the essence substance of ministers And so we see how vayne his distinction is that a maÌ„ may haue the substaÌ„ce of a minister yet be no lawful minister I would not so readily vse such schoole tearmes words as is essence substaÌ„ce being if I were not forced thereto by his vngodly subtleties And surely except god in iudgement haue blinded

right hande wherefore then doeth hee reach vs that in his right hande as taking it vnlawfull which we choose as lawfull If he saye that wee condemne that ordinarie abused and corrupt profession of the most I aunswere that the Lawes doe also the same For the common Lawes are against the cannon Lawes in many hundreth poyntes one giueth checke to the other as two Dames at variance in one house the cannon is as fire in the house to burne it the common is as water powring downe to quenche it The Popishe courtes esteeme all sortes of christians for churches of Christ much like those harlots that woulde haue many children though it were by fornication that they myght rule ouer many but the Common wealth reiecteth her children as beyng children of Death euen for smaller Theftes Felonyes Roginges and Wanderinges without honest Trades and laboures as for the right corrections of Adulteryes those Whoorish courtes haue taken so much vpon them that the Ciuill Magistrates coulde not so well see to it before this time But nowe euen for this matter they haue giuen a great checke to the cannon Officers Also for persecuting the brethren and sundry worthye men their authoritie and cannon power hath receiued a great blowe and wounde If there be contrary lawes one against another as through change of tymes variaunce of people and other necessities it may fall out yet through fauour and helpe of good Magistrates the lawe shall still be with the Church and not against it As for the Maiestracie of Byshops there is no lawe to warrant it but only her Maiesties permission likewise for the common forme of seruice and prayers there is exception by the lawe and it is set downe also in the booke of Common prayer that the prayers may be changed intermitted and left off by occasions as when the Minister is to preach or applye him selfe to his studie for preaching Further whereas the lawe doeth binde vs to come to the church it doth well for no man ought to refuse the Church of God yet if when we come to the church we finde there an vnlawfull minister and a wicked confusion of all sortes of people the fault is not nowe in the law but in the Byshoppes which place such ministers and in their spirituall courtes which are authours of such confusion for the Lawe commaundeth that the Minister should be Doctus and Clericus which wordes doe require learning sufficient and godlinesse meete for a cleargie man otherwise howe shoulde he be Clericus that is one of the Lordes inheritance But the Bishops count him learned if he can but reade onely and answere to a catechisme as doe children wherefore good Magistrates will execute the lawe according to the true meaning and not according to the extremitie of the wordes and if they see to it that men shall come to Church they will first see that the church be better ordered that men may come with comforte and not with heart burning to their conscience Also for discipline in gathering the worthie from the vnworthy the lawe appointeth it and giueth leaue to make exception both in publique iudgement and in churches against vnworthye persons as against Drunkennesse fightings murther adulteryes stealth slaunders c. and that before the Constables Iustices of Peace Iudges and Iustices of Assises and yet also doe giue libertie to the Church to vse their owne discipline But eyther the Popes cannon lawes and his officers doe quite ouerthrowe it or the Ministers are so seruile and foolish that they can not or dare not execute it It were too long to rehearse what libertie the lawes do yeelde to vs and what outwarde profession there is by the lawes but thus we conclude that seeing very many of the Bishops doings and their officers are vnlawfull and yet very vsually and ordinarily professed helde and practised we must needes say that such an ordinary profession is vnlawfull Nowe followeth the chiefest and greatest matter in controuersie namely Whether the ordinarie assemblies of the professors in Englande be the Churches of Christ. A part of this question he must make as he doeth the vsuall outward profession What Master Harrison did write in his letter and vpon what wordes Master C. doeth gather this question I can not tell for I neuer sawe Master Harrisons letter but I hope Master H. did not condemne any assemblyes but abused assemblies neither any professors but false professors wherefore let him take his right meaning namely The ordinarie abused assemblyes of false professors But he will admit no such distinction for belike he will haue no such assemblyes yet in a time of better reformation then is now in Englande as in the dayes of King Iosiah the Lord witnesseth that Iudah had not returned vnto him with their whole heart but faynedly If they then were false professors whose hypocrisie was in their hearts why should not they be false professors which doe shewe foorth in practise a false profession and that chiefely in their assemblyes but whatsoeuer false profession they haue and howe grosse soeuer their abuses be Master Cartwright will prooue them to bee churches of Christ. But goe to let vs examine his prooâ—es those assemblyes haue Christ for their head and foundation for saith hee they beleeue in Christ and haue the spirite of Christ therefore they are the churches of Christ. Nowe to prooue that they beleeue he bringeth in their profession so that all Master Cartwrights arguments falleth from one to one till it come to nothing at all for from the head and foundation of the church he descendeth to the spirite and to faith and so at last to the outwarde profession Nowe the outwarde profession must chiefely be shewed and iustified by the lawfull vsing of publique assemblyes If they then be so shamefully abused by meanes of the bishoppes and their officers then his proofe of the outward profession also falleth to the ground Thus of necessitie he must iustifie many grosse corruptions both in the assemblyes in sundry their practises and customes or else laye by his proofe as vntrue But what neede hee haue fetched about and made suche adoo touching faith and the spirite and the head and the foundation of the Church and then to haue no other proofe but the question to prooue the question For the question is whether the assemblyes bee lawfull outwarde Churches being helde according to so corrupt profession or whether the outwarde profession of the false professours standing as it doeth the assemblyes that are according bee lawfull or no Thus he prooueth idem per idem it is so because it is so it shall bee so because it shall bee so But marke his turning and shifting to and fro in this matter For from the outward church and the outwarde profession he leapeth and fleeth to the spirite and faith which are inwarde and from the inwarde graces he returneth to the outwarde profession Thus as one that is hunted with his enemie within he runneth out

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