Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	deny_v	faith_n	justification_n	5,607	5	9.3217	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00623	The peoples plea for the exercise of prophesie. Against Mr. Iohn Yates his monopolie. / By Iohn Robinson.	Robinson, John, 1575?-1625.; Yates, John, d. ca. 1660.; Brewster, William, 1566 or 7-1644, printer, attributed name.	1618 (1618)	STC 21115A; ESTC S94919	38,827	88

of vvomens prophesying not extraordinary but ordinary In his third answer he dealeth vvorse then in any of the other in labouring to smother one truth under another For albeit the women of Corinth were become so mannish as that they would prophesie uncovered and without their veile the ensigne of their subjection yet doth not the Apostle meddle at all with that malady in this place but in the 11. chapter of the Epistle as himselfe noteth Here and in Tim. he simply forbids the thing there the manner of doing it Likewise for their being as forward to speake as their husbands and in their presence it may be true in part and in some But what then Doth the Apostle in these places onely forbid their speaking uncovered and permit them to teach so it be veiled or forbids he onely their being as forward as their husbands but giues them leaue to speake in the Church so it bee with good maners and after them which his answer insinuates Or is it not evident to all that will not shut their eyes that he simply and that severely inhibits them all speaking whatsoever in this exercise Are not the words plain enough Let the women keep silence in the Church for it is not permitted to them to speak but to be under obedience as the Law sayth And againe It is a shame for them to speake in the Church And in 1. Tim. Let the women learne in silence with all subiection And I suffer not a woman to teach nor to usurpe authority ouer the man but to be in subjection For Adam was first formed c. Do not all and every one of the Reasons binde women to all peace and deepe silence in the Church yea to such and so absolute as that they may not so much as aske a question for learning any thing themselues vers 35. much lesse teach others any thing I therefore conclude this as a most certain and undeniable truth that the Apostle speaks here of such a gift and exercise as women are simply forbidden to use in the Church and therefore not of an extraordinary gift or exercise which they might use lawfully and did both before and a long time after the writing of this Epistle His last answer now comes in consideration which is that the consequence is ill women are forbidden and therefore men are permitted to prophesie in the Church by an ordinary gift If the consequence seem not good why doth he so strugle as before otherwise to make an escape from the Argument let us coÌ„sider of the force of it which appeareth to me irresistable in these 3. things First the Apostle in and for this work opposeth the men to the women sex to sex so in prohibiting women he permits men VVhen the H. Ghost opposing faith and workes in the case of iustification denies that we are iustified by works is not the consequence good that therfore we are iustified by faith VVhere hee opposeth belevers vnbeleevers in the case of Salvation and teacheth that beleevers shall be saued doth he not teach consequently that vnbeleevers shall perish If these consequences be not good I must confesse my selfe farre to seeke both in logick and Divinity Secondly the reasons of the prohibition of women prove the consequeÌ„ce which are all such as prefer the men before the women subiect the womeÌ„ to the men in the Church in this very work of prophesy of which he treateth But now if in prohibiting women he gaue not liberty vnto men where were the prerogatiue of men aboue women which is the onely ground vpon which he buildeth his prohibition Thirdly where verse 34.35 It is not permitted for women to speak but if they will learn any thing to ask their husbands at home if their husbands might not speak neither nor any more then they what reason can be rendred of the Apostles so speaking Lastly M. Yates in denying this consequence sheweth that so he might deny something he tooke no great heed what it were The Apostle in this whole Chap. takes order for some to prophesy and debarring women therefrom either admits men to the vse of that liberty or els wee must haue some third kinde of persons thought of which are neither male nor female My fourth Argument is from v. 29. and 32. Let the prophets speak two or three and let the rest iudg and the spirit of the prophets are subiect to the prophets VVhence I affirm that the Apostle speaks not of extraordinary prophets or prophesying since they in their doctrines could not erre and so were not subiect to any such iudgment or censure of others He answereth roundly though breifly in this place that these prophets were not infallibly assisted and more largely in another place that such prophets as haue an infallible assistance are not subiect to this Rule but others that had but as the Apostle said Rom. 12.6 meaner gifts were to be examined according to the â€¦ portion of faith so that extraordinary prophets might mix some of their own with the extraordinary gifts of Gods spirit which was to be censured by such as had a greater measure for none are to think that all that had these extraordinary gifts were free from errour in their very doctrine We see the strange gift of tongues was abused and so might the rest be That one extraordinary Prophet had a greater measure and proportion of gifts then another I acknowledge but that any one of them could erre in doctrine or was not infallibly assisted therein by the spirit I deny as a most pernicious errour weakning the foundation of faith and truth of the word of God neither hath M. Yates so much as exterprized an Answ unto the Scriptures brought by me to prooue the contrary which were Eph. 2.20 where the Ephesians as the houshold or Church of God are said to bee built upon the foundation of the Apostles and Prophets c. c. 3.5 where he speaks of the mistery of Christ which in other ages was not made known unto the sonnes of men as it is now revealed unto his holy Apostles and Prophets by the spirit VVhence it apeares that the Church is as well built upoÌ„ the foundatioÌ„ of the Prophets to wit extraordinary which then were for of them he speaketh as upon the doctrine of the Apostles and they as infalliby even for the very foundation inspired by the H. Ghost as the other So that if the Prophets could erre in doctrine then the Apostles if in doctrine taught why not written and if one alone why not more or all and if they might erre how know we that they did not erre If he say the meaner in gifts might erre but not the greater first the same followeth also touching the Apostles how much more touching the Prophets before Christ not comparable to those after him why then may there not be errors in the writings especialy of those of meaner gifts as without doubt some were in comparison of

is more excellent then tongues because more profitable hee makes us to stammer thus though it be not more excellent yet it is more profitable it being most plaine that the Apostle prefers prophesy before tongues because it tends more to edification of the Church according to vvhich respect alone vve are to measure the excellency of Church ordinances and so to frame the obiect of our desire unto them But vvhat speake I of more excellent and more to edification since the strange tongues as there used vvithout an interpreter were so far from being comparable to ordinary prophesie for any good end or use as they were on the contrary most vaine and ridiculous as appeares v. 11.22.23 That then which hee brings for the commendation of tongues from Actes 2. is nothing for tongues as used in Corinth The former were as of simple necessity in themselues unto the Apostles for the spreading of the Gospell unto all nations so then and there profitably vsed but in Corinth ambitiously and pr-ofanely abused which M. Ya should haue observed but hath not in his comparison Lastly I add as a iust answer to whatsoeuer he hath obiected That tongues confidered in themselues how rightly soeuer vsed are not comparable for vse and so for excellency vnto ordinary prophesying or preaching considered in it self seing that by it as well as by extraordinary saving fayth is wrought Rom. 10. which none can say of strange Tongues in themselues without a strange Tongue both from truth and sence no nor of any other spirituall gift And as it doth not appear by the Apostles preferring of prophesy before tongues that therefore the prophesy was extraordinary so it appeares unto mee by the Corinthians preferring of tongues before it that it was but ordinary therefore disregarded by them in comparison of the extraordinary and miraculous gift of tongues whereas had it also been extraordinary immediate and miraculous most like it would haue carried with it the like with the other or greater regard in their eyes M. Yates ARGVM 6. FROM exemplification vers 6. if I come unto you c. I hope you will grant that the Apostle Paul had all those spirituall gifts and therefore speaking of such prophesy as he had himselfe hee must needs speak of extraordinary likewise he had the knowledge of tongues and yet prefers prophesy before all his languages though hee spake more then they all Now the example in his own person must needs set forth the generall and therefore if in the generall hee should speak of ordinary prophecying in the particular of extraordinary it would prove idle for an example is of the same kind with the generall Againe in bringing four particulars he puts revelation first as the cause of all the rest which shewes plainely he speaks of such prophesy as came by revelation for revelation brings a man to knowledge and knowledge teacheth wholesome doctrine and prophesy serveth to utter it I. Rob. ANSVVER I doe plainely deny the ground upon which he builds the whole weight of his Argument which is that the example and the thing exemplified must be of the same kind How oft doth Christ exemplify the sufferings of his disciples by his own sufferings and the sending of his Apostles by his fathers sending of him were they therfore of the same kind their sufferings meritorious and their sending mediatorious because his was such But amongst other evidences against him wherewith all writings divine and humane are stored see one fitly paring with this in hand The Apostle prouoking the Galathians c. 1 6 unto iust detestation of such as preached another Gospell amongst them takes an example from his own preaching vers 8. But though wee or an Angell from heaven preach another Gospell unto you then that which wee haue preached unto you let him be accursed As if he should say I haue preached unto you formerly iustification by faith without the works of the Law of Moses they now preach unto you iustification by the works of the law ioyned with Christ c. He exemplifieth their preaching by his were they therfore of one kind both Apostolical because Pauls was such It is sufficient for an example if it agree with the thing which it is brought to exemplifie in that for which it is brought And so the coÌ„ming of Christ to iudgement is by the Apostle exemplified by the comming of a thiefe in the night 1. Thess 5.2 Are therfore their commings of the same kind or is it not sufficient that being most contrary in their kinds they do yet agree in the adiunct of suddenesse So is it sufficient if Pauls extraordinary Prophesying and the Corinthians ordinary agree in the adiunct or effect of profitablenesse or edification which thing alone the Apostle in his exemplification hath respect unto His observation about Revelation seems true and good in it selfe but shewes not plainely that for which he brings it no nor hath so much as a plaine shew for it For what shew hath it of profe that he speaks of extraordinary prophesie because it comes from revelation except he takes it for granted that there is in the Church no revelation of the spirit for teaching but extraordinary or miraculous which how can I grant or hee affirme Of this more Argum. 8. M. Yates ARG. 7. FROM the fruition of spirituall gifts 1. Cor. 14.26 hath a Psalm that is some admirable praise of God or doctrine that is some worthy point of instruction or a tongue that is can speak misteries with admiration or revelation of some secrets either for doctrine or prediction lastly or interpretation whether of tongues doctrines or Scripture all these must needs bee had either by the ordinary pains of the Church or by the extraordinary gift of the spirit you say by the one and I by the other and that I agree more with the Scripture then your selfe consider but the distinction of the gifts and their admirable matter A Psalm must needs consist of meeter which required art to compose it Secondly it could not for the matter of it but sound forth some worthy praise of God Do you thinke the Corinthians did study the art of musick or likewise read some admirable divine bookes to finde out sweet matter to make their songs of Alas brother giue God the glory it was no doubt some sudden motion of the Spirit that did inflame the hearts of beleevers with some worthy matter of praising God Doctrine that is layd down by our ordinary pains is that which we usually giue unto Doctors which after long study and reading the Scriptures is drawen to some profitable heads pithily proved and contrary errours refuted by it I think in Corinth there were none of these Doctours and yet I doubt not but they were as excellent for such Doctors as delivered these doctrines had them after a more easie manner even the immediate worke of the spirit I hope with out any further dispute you will yeeld that the having of

a a strange tongue was extraordinary as likewise the revelation and interpretation I. Rob. ANSVV. NOT to meddle with his description of a Psalme Doctrine c. further then concernes our present occasion The first a Psalme was not so undoubtedly as hee maketh it some sudden to wit extraordinary motion of the spirit c. The scriptures rather insinuate the contrary and that these Psalmes and spirituall songes were also besides the Psalmes of Dauid and those then made by extraordinary motion which I will not deny euen ordinary and conceaued by ordinary men and motions Ephe. 5.18.19 Col. 3.16 Iam. 5.13 The scriptures are to be extended as largely and to as common use as may be neither is any thing in theÌ„ to be accounted extraordinary saue that which cannot possibly be ordinary which these might bee For the findeng out of sweet mater they had admirable divine books to read even the wonderfull divine scriptures For musicke as without doubt many in that most rich and delicate City were expert in it so what reason he hath to require for the Church singing then in use such study and art I see not except it be because he dwels too neere a cathedral Church Hee may see for the plainenesse of singing used in former times and before the spouse of Christ the Church in all her ordinances was by Antichrist stripped of her homely but comely attire and tricked up with his whorish ornaments that which Austin hath of this matter Confess l. 10. c. 13. For the second which is doctrine he but thinks there were no Doctors in Corinth But he may well change his thoughts if he both consider how that Church abounded in the body of it even to excesse in all knowledge utterance the Doctors two speciall faculties as also how this Apostle in this Epistle c 12. v. 28. affirmeth expresly that God had set in the Church amongst other officers Doctors or Teachers Besides that it is enough for my purpose if there were any in Corinth though not officer able by ordinary gift to deliliver doctrine which considering the fore-signified state of that Church both in respect of Pauls ministery amongst them and testimony of them being in that Citty which was the chiefe of all Greece for governement Greece also being the fountaine of learning and eloquence can not I think be reasonably denyed To yeeld you without further dispute that Revelation Interpretation were viz. only the immediate work of the spirit were in us more courtesy then wisdom For Interprecation I see not but that either he himselfe who spake the tongue by an extraordinary gift or any other man that understood it having ordinary ability to interpret the matter deliuered both lawfully might in conscience ought so to doe except he would quench the spirit both in respect of the extraordinary gift of the tongue ordinary gift of interpretation but that the Pastor or Teacher might not doe this by his ordinary gift which is yet a fort strong enough to keep us from yeelding were strange to imagine Besides let it be noted how the Apostle v. 13. exhorts to pray for the gift of Interpretation Now how a man might pray for an extraordinary and miraculous gift which hee wholy wanted without an extraordinary motion or promise and meerely upon the Apostles exhortation generall I see not but would learn of him that could teach me M. Yates ARG. 8. FROM present Revelation v. 30. In the verse going before is laid down in what order they shall prophesie even as it was before for strange tongues yet here is a further injunction and that is of silence if any thing of more weight shal be revealed unto another why should the other keep silence if it were known before that this man should speake after him if it were ordinary prophesying and such as our pains and study brought us unto then were it fit that we should haue our liberty to goe on and not be interrupted by an other but the Apostle upon the Revelation to another even sitting by enioyns silence to the present speaker which if his Revelation had been studied before could not bee any motiue or perswasion why hee should yeeld to the other that is now upon the sudden to take his place this were for one Prophet to disgrace another but the cleare sence is to any man that will not wrangle that because it pleaseth the spirit to inspire one sitting by with some more excellent matter either in regard of the same subiect or some other the Apostle enioyns silence I. Rob. ANSVV. TO his question why the former speaker should keep silence if it were knowne before that a 2d. should speak after him it is easily answered that euen therefore he was to keep silence that is to take vp himselfe in due time as being to think in modesty that the conduits of the spirit of God did not run into his vessell alone but that others also might receaue of the fulnes of the same spirit to speake something further to the edification of the Church especially sitting down in som appoynted place which it should seeme vers 30. and Act. 13.14 he that purposed to prophesie vsed to take and which order I thinke the Iewes yet obserue in their Synagogues And where he ads that if it were ordinary prophesie and such as our study brought vs vnto then were it fit we should haue our liberty to go on and not to be interrupted by another which he also accounts a disgracing of the former I would know of him whether it vvere not as fit and much more that the extraordinary Prophets immediatly inspired by the Holy Ghost and who could not erre should haue their liberty to go on uninterrupted Is not this vvithout all compasse of reason that the extraordinary Prophet immediatly inspired should not haue as much liberty to goe on without being interrupted as the ordinary vvho might vvorthily deserue to be interrupted for speaking untruly or impertinently although I do not thinke that the Apostle requires any interrupting of the former by the later vvhich were rude if not vvorse but onely a convenient cession or place-giving to a second by the first speaker as hath been said Now the Exception of disgrace to the former by the latters speaking is well to be minded that it may appeare how evill customes do infect the mindes of godly men so as they think it a disgrace that one should giue place to another to speake after him further or otherwise then he hath done But it vvas not so from the beginning but since they vvho under Christ should bee servants of the Church haue been her masters and haue exercised this magisteriall teaching now in use vvhere ordinarily one alone in a Church divers others in divers places better able then he sitting at his feet continually to learne must be heard all his life long thinking it a disgrace to haue another speake any thing further then he hath done vvhich vvas the

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