Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
grace_n	deny_v	teach_v	ungodliness_n	4,302	5	11.7286	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57976	A peaceable and temperate plea for Pauls presbyterie in Scotland, or, A modest and brotherly dispute of the government of the Church of Scotland wherein our discipline is demonstrated to be the true apostolick way of divine truth, and the arguments on the contrary are friendly dissolved, the grounds of separation and the indepencie [sic] of particular congregations, in defence of ecclesiasticall presbyteries, synods, and assemblies, are examined and tryed / by Samuell Rutherfurd ...	Rutherford, Samuel, 1600?-1661.	1642 (1642)	Wing R2389; ESTC R7368	261,592	504

may joyn in Gods worship IT is maintained by these of the Separation that the rightly constituted Church must consist of the Lords planting as saith M. Barrow all taught of God all plants of righteousnesse sons of Zion precious stones a redeemed people a royall generation so the Guide to Zion The true visible Church say the Separatists is a company of people called and separated from the world by the word of God and ioyned together in a voluntary profession of the faith So Separatists in their petit Mr. Ainsworth M. Canne the discovery of N. Light For the clearing of the Question we remit to the consideration of the Reader these distinctions 1. Distinct. There be some Saints by externall calling but not chosen some Saints by internall and effectuall calling called and chosen of God 2. Distinct. There be some members of a visible Church who de jure by right and obligation should be such there be other members of a visible Church de facto and in practise who are such and such members 3. Distinct. There is a morall obligation and so all the members of a visible Church are obliged to bee Saints by effectuall calling there is a physicall obligation and so that persons may be members of a visible Church as visible it is not essentially required that they be effectually called 4. Dist. If a true Church and a visible Church as visible may not for a time be opposed by way of contradiction as a believing Church and a non-believing Church I remit to be considered and shall God willing bee cleared 5. Dist. It is one thing to be wicked and scandalous indeed and really and another thing to be scandalous juridicÃ¨ and in the Court of the Church and notarily 6. Dist. A knowne and openly scandalous person and a well lustred and dyed Hypocrite are to be differenced in the Church 7. Dist. Let it be considered if the preaching of the word be not in divers considerations 1. A mean of constituting and making a visible Church 2. A true note of a visible Church 3. A meane of saving the believing Church now visibly professing the Faith 8. Dist. Let it be considered if the Magistrate and King may not compell men to the confessing and professing of the faith actu imperato by an externall forcing power and yet neither Magistrate nor Pastour can compell to heart-believing actu elicito by an inward moving of the heart 9. Let it be considered if a visible Church may not be a true Church by reason of some few sound believers and sincere seekers of God and that same whole body an infected lump and whoorish in respect of some visible professours who are hypocrites and proud despisers of the Lord. 10. Let it be considered if a Church may not be tearmed by Gods Spirit an whoore no Church no Spouse jure merito quod vocationem passivam in respect of bad deserving and their not answering on their parts to the call of God and yet that same Church remaine de facto formaliter quoad vocationem Dei activam formally and in regard of Gods part and his active vocation and calling the Spouse and bride of Christ. Hence our first Conclusion The Saints by externall calling are the true matter of a visible Church 1. The word Ecclesia the called of God proveth this For those are a true visible Church where God hath set up a Candlestick and whom God calleth to Repentance Remission of sinnes and life eternall in Christ because there bee a setled Ministery calling 2. Because all to whom the Word is preached are called the visible Church as all within the house are vessels of the house visibly howbeeit there bee in the house Vessels of Honour and vessels of dishonour 3. So saith Ainsworth this we hold That Saints by calling are the only matter of a visible Church yet withall we hold that many are called but few chosen So also the kingdome of Heaven or visible Church is a draw net wherin are good and bad fishes a barne-floore wherin are chaffe and good wheat See 1 Corinthians 1. 23. Collossians 1. 1 2. Romans 1. 7. Philip. 1. 1. Math. 20. 16. 2. Conclusion All the members of the visible Church de jure and by right or by morall obligation ought to be Saints effectually called 1. Because the commandement of making to themselves a new heart Ezech. 18. 31. and to be renewed in the spirit of their mind Eph. 4. 23. Rom 12. 2. and to be holy as he who hath called them is holy 1 Pet. 1. 15 16. It doth lay an obligation morall upon all within the visible Church 2. Because the preached Gospell is the grace of God appearing to all men teaching them to deny ungodlinesse c. Tit. 2. v. 11 12. 3. Conclusion But de facto as the visible Church is in the field of the world all the members of the visible Church are not effectually called justified sanctified neither is it needfull by a phisicall obligation for the true nature and essence of a visible Church that all the members of it be inwardly called and sanctified every professor is obliged to beleeve else the wrath of God abideth on him and he is condemned already But to make a man a visible professor and a member of the true visible Church as visible saving faith is not essentially required so as he should be no member of the Church visible if he beleeve not That this may be right taken observe that the visible Church falleth under a two-fold consideration 1. In concreto as a Church 2. In abstracto as visible The visible Church considered in concreto is a part of the universall Catholike and unvisible Church which partaketh of the nature and essence of a true Church and Christs misticall body in which consideration we deny reprobates and unbelevers to be members of the visible Church 1. Because there is no reall communion whatever Bellarmine and Papists say on the contrary betwixt righteousnesse and unrighteousnesse light and darkenesse the seed of the woman and the seede of the Serpent so as they can make up one true Church 2. Because these who are not Christs are not members of Christ and so no part of his misticall body 3. Because they are not bought with a price nor his purchased flock in the blood of God as Acts 20. the true Church is nor builded upon a rock as Mat. 16. 18. 4. Christ is not their Redeemer head High-priest King and Saviour and so neither are they his redeemed his members his people subjects and saved ones 5. Because the promises made to the chosâ—n and beleevers to give them a new heart regeneration sanctification remission of sinnes are made to them only and in Gods gratious intention and not to reprobates Whence I inferre these conclusions 1. Seperaâ—ists arguments must be weake for they all conclude that which we deny not and no other thing to

a Minister Secondly Parker reasoneth thus Every meane is inferiour to the end but Church guides are meanes ordained of Christ for the Church of believers and the gathering of the Saints as Gods intended end Therfore Church guides are inferiour to the Church of believers and subject thereunto So Paul 1 Cor. 11. proveth the woman to be subject to the man because the woman is for the man Answ. From this is only concluded that Rulers are inferiour in dignitie to the believers which is neither questioned nor denyed by us but it is not hence proved that believers have majoritie of jurisdiction above the overseers or that overseers borrow the power of the keyes from the believers as from the first subject The woman is inferiour in dignitie to the man and the man more excellent but the man suppose he be the end hath not a jurisdiction or Lordly power over the woman Christ the mediator is for the Churches salvation as for the end it followeth not that the Church hath a jurisdiction over Christ. The good Angels are ministring spirits for the good of the heires of salvation Heb. 1. 14. It followeth not by good Logick that the heires of salvation have power of jurisdiction over the good Angels Thirdly Parker reasoneth thus from the dignitie of the Church If the Church bee a Mistresse Spouse and Mother then her guides must be subject to her as servants and sonnes So Bergensis in the councell of Basill So Whittaker proveth the Pope to be subject to the Church as his Mother Answe The Church of sole believers is not the Spouse and mother of the Church guides but the ministeriall Church of Pastours and elders is Queene Mother that begetteth the sonnes of Zion to God and so all the authoritative power that the mother hath it is from the Fathers and Pastours that beget children to God Other wayes one private Christian that is a meanes of begeating a pastour to the faith of Christ hath power of jurisdiction over the Pastour which no wise man will averre when Divines subject the Pope to a generall Councell they make him with good reason inferiour to a ministeriall Church Fourthly Parker reasoneth thus If Christ communicate a greater measure and a more immediate presence of his spirit to the Church of believers than to the overseers Then the most supreme power of jurisdiction is given to the believers and not to the overseers So Whittaker where there is mâ—joritie of power there is majoritie of assistance of the Holy Spirit ruling the Church many eyes see more than one I will be with you to the end of the world is promised to the Church So our Divines reason against the Pope Greater is the Temple than the gold that sanctifieth the Temple the altar than the sacrifice The faithfull cannot fall away the guides except they be believers may fall away neither is there a promise of salvation remission of sinnes made to the guides which is made to the Church of believers Ans. If the wayes of Christs presence with the believer and with the overseers were one and the same the argument would say some thing but they are of divers kindes Therefore I deny this Where Christ is more immediately present there is the more supreme power of the keyes or there is the power of the keyes more principally for it is a caption a non causa for Christs presence by faith is not the cause of the power of the keyes Saving grace is not the cause why God giveth common gifts for then a holier pastor should be more essentially a Pastor Baptisme administrat by him should bee more essentially baptisme then the baptisme administred by a lesse holy or a prophane pastour this is the errour of the Donatists to hang the worthinesse of Gods ordinances upon the worthinesse of the instruments one baptisme is not more essentially baptisme than another Whatever be the goodnesse or badnesse of the Minister the power of the keyes essentially is one and the same in all God doth more assist and more abundantly blesse one mans ministerie than another but the difference there is in the effects and manner of working not in the essence and nature of the keyes as we say a man of thirty yeares is more and greater of stature and a bigger man than a child of foure years old but a man of thirty yeares is not more essentially a reasonable creature than a child of foure yeares old for the nature of man is alike essentially in both The goodnesse of God and his good pleasure is the cause why God giveth the power of the keyes to some persons and not to othersome the grace and holinesse of a man is not the cause It is dangerous to averre that the power of the keyes is more or lesse in persons according as they are more or lesse sanctified and graced of God for then Mary Magdalene hath more power of the keyes and hath more ecclesiastick authoritie than Iudas or any unbelieving Pastour duely called of Christ and his Church And therefore it is a sickly consequence to reason from the excellencie of the promises of grace and the measure of holinesse to the power of the keyes or the measure of the power of the keyes Our Divines reason well from a greater majoritie of grace and light pastorall or of gifts pastorall or ecclesiastick to inferre the majoritie of power of jurisdiction and of this speaketh Whittaker and our Divines There is a greater measure of the Spirit of prophecy and of grace ministeriall promised to the whole representative Church of Christ convened in a Councell Occumenick than to one man the Pope or to a Prophet and they give but doe not grant that the Pope is a Prophet when they hold him to be a thiefe or a robber Hence they prove well the Pope to be inferiour in power of jurisdiction to a generall councell of Pastours and Elders 2. It is utterly false that they say where there is more stabilitie of grace and holinesse there is more authoritie and ecclesiastical power When both the subjects are not capable of ecclesiastick power now the subjects are so here the Eldership is a subject capable of the keyes but the communitie of believers that are private Christians and no more are not capable of this power and they beg the question who reason with us in this argument It is soule reasoning to say the snow is whiter than a Raven because there is more of cold qualities elementarie in the snow nor in the Raven because the Raven is not white at all Aristotle taught us long since at the Schooles that the comparative degree could not be ascribed to the subjects of whom the positive degree is denyed Because a Raven is not white it is vanitie to prove that snow is whiter than a Raven Believers are not capable of the keyes remaining only believers except God freely call them to the Ministeriall state Believers I

grant have authoritie of grace to be Kings and Priests to God for grace hath with it heavenly Majestie and authoritie but they have not authoritie officiall or power ecclesiastick they want both power of order and jurisdiction except they be called Pastours and Elders but then they are believers and somewhat more But if they want power of jurisdiction their power as members of the congregation is christian popular private not authoritative not a power of the keyes Grace true and saving addeth a faire lustre to the power of the keyes and doth graciously qualifie and adorn that power but where there is no power of the keyes in simple believers it cannot adorne it to please and embrouder a wicked man is not Christ. What is the power of believers shall be declared hereafter if God permit 4. Parker disputeth thus The Church-guides must be subject to the censures of the Church of believers whereof they are members The Colossians must say to Archippus take heed to the ministerie that thou hast received of the Lord. So Ambrose thinketh it the rulers even the Emperours honour to bee subject to the Church Nazian calleth the Emperour himselfe a sheepe of the flocke and subject to the tribunall as Bellarmine granteth and that tell the Church bindeth Peter and the highest ruler So Barrow Every member is bound to the edification service and utilitie of the whole body commanded to reprove his brother to bind their sins by the word of God even their Princes with chaines to admonish Archippus yea though an Apostle or Angell preached an other Gospell to pronounce him accursed Answ. That the Prelate should be above the Church and exempted from the lawes and censures of the Church whereof he is a Prelate is most unjust and this worthy Parker proveth unanswerably Emperours being pastours are under the lawes of Jesus Christ the highest lawgiver and so Ambrose and Nazianzen say well But hence is not proved because the Collossians are as private Christians to admonish or rubuke their pastour Archippus Therefore the body of believers have the power of the keyes to depose and excommunicate and consequently to ordaine and lay hands on pastours which is commanded and commended only to such as to Timothy and Titus and in them to the Elders and Presbyterie and that tell the Church doeth bind Peter and oblige all Pastors and Rulers to be lyable to the lawes and censures of the Church but by the word Church is not meaned the Church of believers but the Eldership of all incorporations ecclesiastick respective of congregations presbyteries and Synods as God willing I shall make good 3. Barrowes Scriptures are most corruptly wrested for Ioseph a prince did bind in fetters the Senators of Egypt therfore a private believer hath the keyes of the Kingdome of heaven to shut and open What reason is there here An Apostle or Angell preaching another Gospell is accursed it followeth not Therefore a private believer suppone a woman who is no lesse than a man bound to the edification service and utilitie of the whole body is to excommunicate an Apostle or an Angell who shall preach an other Gospell The keyes shall be too common if all private Christians may put to their hand and use them because they are to teach admonish rebuke comfort and edifie one another in a private and popular way any may see it is one thing for one member of the body to help one another by exhorting and rebuking which is a worke of common charitie and for pastors publikely as the ambassadors of Christ Jesus to use the keyes by publike preaching of the Gospell which is a worke of his pastorall charge yea these two differ as an act of obedience to the law of nature and common charitie and an act of obedience to a divine positive law 5. Parker reasoneth thus Coactive jurisdiction as excommunication is a meane of edification that the spirit may be saved in the day of the Lord 1 Corinthians 5. 4. Now the soules of guides Parker saith the soules of Prelates shall bee in a worsâ— case than the soules of the flocke if they bee not subject to a particular Church as Corinth for they want that meane of edification which others have Some say Synods are to take order with pastoâ—rs and not the Church of Believers But Papists answer The Bishop is to be judged by the Archbishop or Patriarch if they shall scandalously sinne then they are to be left to the Pope and the Generall Councell which cannot be had Answer I deny not but every pastour is subject in some things to the Eldership of the congregation where he is and if he were not lyable to lawes or censure hee were a pope but in the matter that deserveth deprivation he is only to be censured by the Presbyterie and Synods for a number of believers nay a number of Ruling Elders cannot deprive him because they cannot ordaine a pastour for the law saith well It is one power of the keyes to ordaine and to exauthorate and deprive But no word of God will warrant a number of believers to censure ecclesiastically their pastor not because hee is their pastor and they his flocke for so the Eldership of his owne congregation might not ecclesiastically censure him which I judge to be false but because the Church of sole believers hath not the power of the keyes and they have not power to censure any other believer except in a private way as fellow members of that same body but in a constitute Church a Colledge of pastors and Elders only hath power to deprive or excommunicate a pastour and there remaineth CHRISTS way of edification that hee bee in this case censured by Synods But yee will say this is the Papists answer I answer it is not for they will have the pastour censured by the Prelate the Prelate by the Arch-Prelate which we deny as Antichristian for all are to be by the Church But Synods mâ—y erre Then appeâ—le to a greater Synod for united force is stronger But they also you will say may errrâ— I answer and the Congregation of sole beleevers is not free from error but this doctrine of our brethren shall resolve all government in the hands of thâ— people as in the highest and most soveraigne juâ—icature which is to make all Pastors all overseeâ—â— all Judges 6. Parker reasoneth from the necessary defence of the Church Every particular Church is an Armie a Ship a body 1 Cor. 12. Therefore when they are neare danger they have power to take order with a drunken Pilot and put him from the rudâ—er and to take order with a tyrannâ—uâ— Captâ—ine and to purge out the filth and excrements of the body So politicians as Keckerman Hottomanus say a wicked Magistrate is to be deposed if no other remedy can be found So Gerson Answ. It is one thing what a multitude may doe in a desperate case of necessity

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