Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	line_n	page_n	read_v	3,449	5	9.8327	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09292	A defence of that which hath bin written in the questions of the ignorant ministerie, and the communicating with them. By Iohn Penri	Penry, John, 1559-1593.	1588 (1588)	STC 19604; ESTC S101169	21,857	64

shal appear that they saw many things but kept them not I pray you confer the places and it can neuer be prooued that any of them were so blinde as they could not declare by preachinge the generall vse of the sacrifices and ceremonies Their wants might be many but not like the insufficiency of our readers Beit they were as insufficient yet their ministery might be allowable For Vnfitnes to teach made not a nullitie of the Leuiticall priests office Because 1 it was sufficient to make him a lawfull though not a good priest Nom. 3.10 Leuit. 8. Exo. 29. for him to be of the line of Aron 2 there was no commandemeÌ„t concerning the tryall of his fitnes to teach 3 It is not mentioned that any were put from the pristhood for want of this ability wheras the dout whether they were the sonnes of Aaron Ezra 2.63 and their idolatry 2. Chron. bereaued them thereof Act. 21.26 4 the example of Paule confirmeth this who communicated since his conuersion with those prists that wer as vnlearned as euer anye whiche he woulde not haue done if inability to teach had made them no priests Nowe therefore M. Some to make your argument from the Leuiticall priesthood to bee forcible For your vnpreching ministers you must proue that either our readers ministery is a Leuiticall ministery that the continuance therof is vnder the new couenaÌ„t or shew that the corrupt aprobation for so I name the best outwarde calling they can haue of the Churche is as forcible to make theÌ„ ministers as was the ordinaunce of God to make the sons of Aaron sacrificing at Ierusalem to be priests Now That the corrupt allovvance of the Church cannot make our readers to be substanciall ministers For so all men and wemen without or within the Church might be capable of the ministery because all may be capable of this outward alowaÌ„ce 2 and perticularly a man not furnished with naturall capacity 3 a man that could not read though he wanted also the gift of interpretation for suche a one might recite the liturgie without the booke 4 the Churche might make a man minister against his will though he should neuer consent thervnto And this is the willingnes that I meane when I say that the inward caling is contained in the sufficiency of gifts willingnes to practize which willingnes I gather vpon the wordes Epith mei and oregetai vsed of the A postle Your reason therfore from the malicious Philippian ministers toucheth not the question 1. Tim. 3.1 Thus Caiphas with his crue of vnworthye and monstrous priests who within a fewe pages in your booke haue impudently so often troubled the reader is answered And I thinke it a great iudgment of God that the ornaments of our English and welch ministery for the most part consisteth in the deformitie of suche lothsome spots M.D. Some page 32. They of whose magistracie there is a nullitye before God though they haue an outwarde calling ought not to bee accounted magystrates I.P. You demand what I thinke of this proposition Surely my iudgement is that it is altogether without sence and ouerthroweth it self For it is as if you said he of whose fayth there is a nullitye before God though he be assured of his saluation is not to be accounted a faythful maÌ„ Why to be assured of saluation to haue a nullitie of fayth before God cannot stand together No more can the outward calling of the magistracy stand with the nullity thereof For the outwarde calling maketh a substantiall magistrate There be three essentiall differences betvveene an euill magistrate and a reading minister 1 The outwarde calling of an euill magistrate maketh him a substantial magistrate so cannot the outward alowance of readers make them to be ministers 2 The magistracie of an euill magistrate may be allowable before God so cannot the ministery of readers 3 Men may bee assured to receiue that accordinge to the ordinaunce of God substantially at the handes of an euill magistrate which concerneth them to haue from him so can they not of a bare reader For there is no man that can assure himselfe to be pertaker of a substantiall sacrament at the hands of such and preache they cannot I haue handled this poynte of the magistracie in my former booke from page 47. to 51. But M. Some where is that reason which you could presse so far is this it they of whose magistracie there is a nullity before God ought not to be accounted magistrates I say your proposition is true assume what you wil you know what maner of nullity I meane My reason concluding the vnlawfulnes of communicatinge with readers hauing but an outward calling because it is a sinne to communicate with them whiche onely want the same hauing fitnes to teache is such as I can not but maruell that you would thinke it could bee answered by a desiring of the question which is a fault in reasoninge wherein be like you seeme to take delight you say againe that readers deliuer a sacrament How can we be sure thereof why may not I say as well that a man indued with giftes to teach doth deliuer a sacrament though he haue no outwarde calling whiche assertion would be false By an extraordinarye sacrament I meane baptisme or the Lords supper administred either priuatly by a minister or any way by on that is no minister I neuer affirmed the elements deliuered by readers to be sacraments It is one thing not to deny them another thing to affirme them to be sacraments the former I haue written the latter I neuer did they doe my writinges great iniurie that report the contrary Thus M. Some I haue run through the pointes in your booke that concerned me I haue beene driuen to deale briefly therein I had determined and I am inforced to ende and to omit that which page 9. line 11. I promised to handle in the latter end with diuers other I haue not the like libertie for printing that you M. Some doe inioy Let me but haue the fauor to bee iudicially heard according to the word and I will personally vpon the perill of my life defend these two points against all men I am sory that you whom I reuerence should be the instrument to oppugne a trueth The Lord respect the cause of his owne glorie and pardon our sinne Amen ERRATA Page 1. line 20. 23. for 2. read 3. pag 47. line 14. blot out family be excluded from the

good that the church were further and more soundly satissied by you in these 2. pointes which you alone in our Churche haue publikly called in question And for mine owne parte when you haue done I know not who will be your aduersarie I see no reason whie I should deal in controuersies of so smal gaine Of this I am assured that neyther popish priests nor any other ignoraunt guides are ministers whether the element administred by theÌ„ be a sacrament or no look you to that which haue in your treatise debated that which my writings neuer called into question If you wil needs proue readers to be ministers because you can not get me to denie that which hath bene administred to be a sacrament you shall but presse that which will prooue nothing Your reason is as if you shoulde saye that eyther all they which supplie the places of ministers are ministers or els an inconuenience is likely to follow A strange manner of demonstration Gods ordinaunce must needs be thrust out of the dores because an inconuenience would be likely to ensue the admittinge of it The cause will not be thus answered at your hands and I am sorie that a man so reuerende in mine eyes hath dealt so vnsubstantially in a matter belonging to the seruice of the euerliuing God the slendernesse of the reason is apparant In the latter ende of the booke I haue farther shewed the same thither I am to referre you and the reader Now I coulde well ouerpasse these two pointes because of them-selues they containe nothing that I haue withstoode But in as muche as you haue not onely grounded them vpoÌ„ false principles and such as in no wise can be warraunted by the canon of the word but also inferre vpon their grant that our readers are ministers and consequently that it is no sinne to communicate with them I am first to set downe the state of the question which in deed is and ought to be decided betweene you and me concerninge the elemente administred both by popish priests and other vnpreaching ministers and secondly to examine the groundes whereby you prooue the element alreadie deliuered by them to be a sacrament which you know I do not denie to be so And this is the point that concerneth our state rather then the other The question therefore is not whether the one or the other of them haue deliuered a sacrament in respect of the action done but whether a christian going vnto them for those holy seales may be assured that hee can receiue the same at their handes I affirme that wee can not M. Some taketh it graunted that we may my warrant is out of the worde because there is no promise made to vs therin that the action celebrated by such men is a sacramentall action and where there is no promise there can bee no assuraunce because our assurance ariseth onely of fayth whiche must be grounded vpon the promises set downe in the word wee haue no promise that they can deliuer vs a sacrament because they are no ministers For they onely are enioyned by our Sauiour Christ to deliuer a sacrament Matth. 28.18.19 neither do we know what hee can deliuer which is no minister So that the question is now growne to this issue whether popish priestes and our vnpreachinge ministers bee ministers or no whom if I can proue to be none then the matter is cleare that no man going vnto them for the sacrament can assure himselfe there to haue the same And this shall be a generall reason equally belonginge vnto both the pointes handeled by you the particulars whereof shal follow in their places That no popishe priest therefore is a minister 1 Euery minister must be at the least by profession a member of the true Church No popish prist is by profession a member of the true Church Therfore no popish priest is a minister 2 Euery minister hath an office with in the bodie of the Churche No popishe priest hath an office within the bodie of the Church Therfore no popish priest is a minister The propositions or first part of both these reasons are set downe euidently and plainely by the wisedome of God in these wordes For as we haue many members in one bodie Rom. 12.4 5.6 and all members haue not one office so we being many are one bodie in Christ and euerye one an others members seeing then that we haue giftes that are diuers c. The place sheweth cleerly that whosoeuer is not a member is not of the bodie if not of the body then no minister A gaine whosoeuer is no member he hath no office in the bodie if no office no minister He that should obiect that in this place is mente a member of the bodie by election in the secret counsell of God and not in the acknowledgemente of the Church by profession would not deserue the answering Because it is vocation and not election that maketh such a member in the church as may haue an office therein of which sort the Apostle speaketh in this place by vocation I meane that whereof the holy ghoste speaketh where it is said Many are called but few are chosen Matth. 20.10 neither can any man denie him to be a member of the Churche which by outward profession submitteth himselfe vnto true religion and such are the members whereof the Apostle speaketh To be a member so the true Church is one thing and to bee a true member of the Church is another thing namely such as are meÌ„bers in the iudgement of the Church Iudas was a member in the iudgement of the Churche though not belonging to election A further proofe of the propositions you shall find 1. cor 12.26.28 Hee was no priest in the olde testament that was not a Iewe by profession yea and of the line of Aaron to and shall he be accounted a minister amoÌ„g vs that is a stranger from the profession of the trueth a professed Idolater Ishmael Esau were circumcized and the sonnes of those fathers vnto whome the couenaunt was made Euen I will be thy God the God of thy seed They their posterities fell from true religion well admit that the profanatioÌ„ of circumcisioÌ„ had stil coÌ„tinued in their houses yet a man supplying the place of a priest among them was no priest in deed thogh he ten thousand times profaned circumcision and woulde brag neuer so often that he worshipped after his Idolatrous maner no other God but the God of his father Abraham sware onely by the feare of his father Isaak The reason herof is because that euery priest vnder the law must be an Israelite by professioÌ„ that is a member of the true Church neither could any of the godly assure them-selues that an Edomitishe priest administred true circumcision according to the substance Now I rekoÌ„ of a popish prist no otherwise theÌ„ I would haue done of an Ismaelitishe or Edomitish circumcisiser the

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