Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	bring_v	good_a	see_v	2,547	5	3.0771	3	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81745	The Quakers vvisdom descendeth not from above or a brief vindication of a small tract, intituled, The Quakers folly made manifest to all men, as also of its authour, from the exceptions made against it, and aspersions cast upon him. In a pamphlet called The voice of wisdom, &c. published by George Whithead, Quaker. / By Tho. Danson, M.A. late fellow of Magd. Coll. Oxon. And now minister of the Gospel at Sandwich in Kent.	Danson, Thomas, d. 1694.	1659 (1659)	Wing D217; Thomason E2255_4; ESTC R210142	19,984	42

the Gospâ—l-Ministers are not infallible As also 1 Thes 5.19 20 21. Which I improved Q. Folly p. 33. we may mâ—sâ—â—ke in some things yet ordinarily we preach infallible Truths Hence the Church is called tâ—e Pillar and Ground of Truth 1 Tim. 3.15 Pillar non seâ—su aâ—câ—iâ—â—ctonico sed forensi as upon the Exchange in London are Pillars upon which hang Tables of Proclamations And Ground ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ Seat of Truâ—h or place of its residence and the gates of Hell shall no more prevail against the publication than the profession and practise of infallâ—ble Truths in the Church universal though they may against particular Ministers and Churches by damnable Heresies such as yours G.W. And as for your instance of the Scribes and Pharise â—s I answer that though the Spirit did not â—ccompany their Ministry when they spoke against Chrâ—â—t yet hâ— d d accompany it when they taught the people to â—b eâ—vâ— such things as Christ enjoynâ—d And this they dâ—d oâ—â—â—ntimes as I shewed Mat. 23.3 What they hiâ— you observe that observe and do Chrâ—st did then approve of their Doctrine in those things wherein he would have it practised And if so then the Spirit was in their Minist y and yet he was not in themselves for tâ—ey saâ—â— and did not i. e. practised not their own Doctrine Reader note that G.W. having answered after his fashion some o the aâ—guments in â—he Dispuâ—e he pretends also to reply to sâ—veral things which I wrote against R.H. but G. Whithâ—â—â—s replies are so â— jâ—ne that I need but desiâ—e you to compare them if you judge them worth your reading for I shall not stand to transcribe them with the places in my Book to which I shall refer you and I dare stand to your judgment G.W. p. 34. T. D. p. 35. G. W p. 35. T. D p. 36 37. G. W p. 37. T. D. p. 40 41. G W. p. 40. T.D. p. 44. Only four passages I shall briâ—fly reply to T. D. The righteousness which God woâ—ks in us is but finite as well as other effects p. 39 G.W. Ans And yet this Pr p. 37. hath owned that the righteousness whâ—reof Christ is thâ— subject and that whereof he is the efficient are of one pâ—cies or kind then I say the righteouâ—ness which God eâ—fâ—cts in us is not finite but infinite for Christ is Gods righteousness and Christ is formed in us T.D. Reply A pitiful cavil The righteousness in Christ which I asserted to be of the same kind with that in us must be understood of the righteousness of Christs humane Natuâ—e John 1.16 of his fulnesse have we received Grace foâ— Grace viz. As the essential and integral parts of the child answer to the Parents or as the Paper receives the impression of the stamp Christ indeed is Gods righteousnâ—ss in respect of Gods donation and acceptance of him for mans righteousnesse 1 Cor. 1.30 Who Christ of God is madâ— unto us righteousness But the righteousness of the Divine Nature or Godhead is not our Justification No but the righteousness of Christs Humane Nature as it receives an infinite value from the Divine Nature to which the Humane is united in one person T D said the Spirit was not wont to be effectual without the Letter of the Word and gave instance Rom. 10.17 G.W. Ans He might as well have said the Apostles Ministry waâ— not wont to be effectual for Pâ—ul was not a Minâ—ster of the Letter or writing but of the Spirit or thing declared of 2 Cor. 3.6 Rom. 10.17 is against his principle for there is a difference between the Word and the Letter for the Word abideth for ever 1 Pet. 1.23 So doth not the Letter How would Pr. convince Heathens of Christ iâ— the Spirit be not effectual without the Letter T. D. Repâ—y I had thought Paul had been a Minister of the Letter if you mean the writing for did not he minister as you phrase it many Epistles to the Churches and command the Letter to be read Col. 4.16 2 Cor. 3.7 intends that Paul did not only shew them their duty and the happinâ—ss to be had in Christ but his Ministry was a means of conveying strength to do it and putting them into an happy estate Your d stinction between Word and Lâ—tter is frivolous the Letter abideth for ever in the sâ—nâ—e there intended â—â—z in the impressions of it upon the hearts of the regenerate v. 2 3. 'T is not true of the new creature that he is boâ—n to die To your fond Question I answer The Apoâ—tle makes preaching ordinarily necessary to the conversion of Heathens Rom. 10.14 How shall they believe in him of whom they have not heard Preaching without the Spirits efficacy brings but the Letter of the Word yet 't is as necessary by Gods ordination as plowing with the influence of the Heavens to make the earth bring forth T. D. The Gospel gives life upon imperfect obedience G.W. Ans And yet before he denied our good works to be a deserving cause of justification when now 't is so far deserving that the Gospel gives liâ—e upon it T. D. Reply Fair and softly goes a great way in a day G W. you make too much hast to have good speed to find out a contradiction where there is none I did not say that imperfect obedience deserves life though I did that the Gospel gives life upon it Thus your Catholick Brethren when J mes saies This man shall be blessed in his deâ—d Jam. 1.25 cry out here is a clear place to prove that we are blessed for our dâ—eds but alas they maâ—k not the wariness of the Scripture phrase which is not for but in his deed Our deeds may be Argâ—ments or Evidences of our blessed state but no deserv ng cause And hadst thou had any ingenuity thou woulâ—st have taken in the whoâ—â— period which was necessary to understand my meaning which was thus Thougâ— the Law gives not life without perfect obedience the Gâ—spâ—l gives it upon imperfect obedience i. e. Thouâ—h the Lâ—w exacâ—s perâ—ect personal obedience to Justification ã€ˆâ—Šã€‰ the Gospâ—l does not but by believing we obtain intâ—â—â—st in Christs righteousness for that end T. D. David was not free from thâ— bâ—ing oâ— sin in this life but a sad instance of the power of it in real Saints and yet he is made a pattern to New-Testament-Saints Zach. 12.8 p. 48. G.W. Ans That Scripture proves his Doctrine false for the words are He that is fâ—eâ—â—le among them shall be as David and the House oâ— Davâ—d shâ—ll be as God as the â—ngel of the Lord â—efore them So that David and the New-Tâ—stament-Saints were free fâ—om sin for in God is no sin T. D. Reply The words are intended in the Letter of the Hâ—â—oâ—ch Fortâ—tude and Sâ—rength which the people should have in â—he tâ—me of danger like to David's And of â—e â—ngelikâ— aâ—d Divine pitch of both which the Rulerâ— intendâ—d by the House of

the Father who merits and makes satisfaction for our sins The Spirit gives Faith to lay hold on Christ for Justification and seals the souls interest when obtained I have proved that we are not justified by the work of Grace or good works in the discourse upon Justification Quakers Folly p. 15. c. And so that the work of Grace cannot be meant in that place if by Spirit must be meant the meritorious cause of Justification as you assert I do not divide the Grace of God from the Spirit But I affirm that the G â—ce wrought in us by the Spirit is no meritorious cause oâ— Justification As for that passage justified freâ—ly by his Grace which is in Rom. 3.24 It intends not grace ã€ˆâ—Šã€‰ us but the grace or favour of God in giving Christ for our propitiation v. 25. As for your accusation of ignoranâ—e I value it not but look upon it as a justifiable ground ã€ˆâ—Šã€‰ account you a blasphemer for 't is an implicite denying of what I expresly affirmed viz Persons in the Godhead T. D. p. 16. The Apostle asserts â—he holinesse of mans nature as a work of the Spirit confoâ—ming it to the Law to be the meritorious cause of our fâ—eâ—dom from sin G.W. Ans And yet he hath dâ—al d good works of obedience to be a deserving cause oâ— justification What is not justification a freedom from in Acts 13.39 And where doth he prove the holinesse oâ— mans nature is a meritoâ—ious cause of our freedom from sin T D. R ply I see G. W. thou art so far from perfect that thou wantest moral honesty Thou shouldst have added what I did in the same period to make up my sense but mark withal 't is not that holinesse of mans nature which is in us but in Christ And then thou might'st have answered thy own Questions The righteousnesse of Christs humane nature or active obedience as we usuâ—lly call it in opposition to passive is asserted to be the cause of our freedom from sin and death Rom. 8.2 But not righteousnesse inherent in the same nature as it subsists in our persons As for Acts 13.39 I find nothing to the purpose it asserts not your Popish Doctrine that justification is sanctification or that the righteousnesse whereby we are justified is infused or inherent The words are And by him all that beliâ—ve are justified from all things from which ye could not be justified by the Law of Moses And it proves that by Faith men are freed from the guilt of all their sins And what of that T. D. saiâ—h Rom. 8.4 5. It impoâ—ts the end for which God sent Christ that his righteousnesse might be imputed to us as if it had been inherent in our selves G. â— Ans If the Apostle had not meant the righteousnesse of the Law fulfilled in their own persons he would not have said fulfilled in us neither would he have counted Christs righteousnesse inherent in themselves if he had not counted it â—â— hâ—m nor needed he to speak of the â—ighteousnesse of the Law being â—o be fulfilled in Christ as if it had not been fulfilled in him T. D. Râ—â—ly Bold man Who art thou that teachest the Apostle how to speak who canst not speak sense thy self as appears by the middle clause of this thy answer If thou didst understand thy self thou wouldst say that the Apostle would not account that righteousnesse in the Saints which was not in them Nor indeed doâ—s the Apostle so mistake but he asseâ—ts that the righteousnesse of Christ redounds to their benefit as if it had been their own inherent righteousnesse As the principal is discharged from the debt when the surety paid it though the credâ—tor cannot nor does say that the principal did make payment Nor does the Apostle speak of Christ's fulfillâ—ng the Law as iâ— he had not done it but he tells of what Christ haâ—h already done and to what end viz that we might have the benefit of it as if it had been our personal act T. D. Supposed S. F. to mean when he acknowledged degrees among Believers that some of these Belâ—evers have a mixture of sin with their Grace G.W. Ans This is a false supposition grace is pure the mixture of sin is in that which goeth from the grace T.D. Reply Reader If thou dost not judge this latter clause in the answer to be unintelligible non-sense thy judgment and mine must part herâ— Mixture doth suppose at least two ingredients but what â—hat is which goes fâ—om grace to mingle with sin I cannot divine He should mean that when grace decreasâ—s corruption increases and gathers strength As for my words they intended but that sin and grace are in the same subjâ—ct or in each faculty of the soul not successively but together at the same time which Paul expresses by anotâ—er Law in his members rebelling against the Law of his mind Rom 7.23 Reader G.W. quotes a passage p. 18. l. 17. of my Book wherein he saies I wronged S. F. But I refâ—r you to the place where you may read it and judge as thou seest cause T. D. saies p. 19. Conscience in the Saints being but in part cleansed as a witness it teâ—tifies falshood â—o them also G. W. Ans This man laies falshood and badness to the charge of the Saints Consciences â—heâ—eas they witnâ—ssed truth to them Sanctification throughout 1 Thes 5.23 and holinesse perfectâ—d in the fear of God T. D. Reply I do still affirm that no faculty in the Saints â—s sanctified wholly but only in part And that place you bring 1 Thes 5.23 is a distribution of the subjects of Grace it intends not peâ—fection of degâ—â—es in each subject And if no faculty â—heâ— noâ— Câ—nscience As for 2 Cor. 7 1. which you fâ—â—m â—o quoâ—â— yâ—â— wâ—ong that Scripture The words are not ã€ˆâ—Šã€‰ sâ—â— pâ—â—fâ—cted but perfâ—cting holiness And the Apostle â—o not supposâ— thâ—ir holinesse to be perfected but exhoâ—â— them to endâ—avour after degrees of Grace nearer perfection which he expresses by cleansing from all filthinesse of flesh and Spirit in the former clause of the verse which supposes that there was filthiness remaining in both and then in Conscience for that is partly intended under Spirit See Quakers folly p. 19. T. D. saith p. 21. As Christ was made sin for us so are we the righteousness of God in him but the former was by imputation not inherence and therefore so the latter G.W. Ans If our being made the righteousness of God in Christ be but like Christ's being made siâ— for us then this Pr. might as well say that we shall have no righteousness in us at all for Christ was made sâ—n for us who knew no sin T.D. Reply There is not the same reason G.W. for saying the one as for saying the other For 2 Cor. 5. ult asserts such a proportion as I mentioned but no Scripture such a one as you vainly suppose Yet this I say that as there was no necessity of inherent

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