Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	justification_n	justify_v	meritorious_a	2,124	5	11.4575	5	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 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

for his perfection and uprightnesse v. 8. was the occasion of the Devils desiring leave of God to afflict him v. 11. and of Gods grant that his words might be found true v. 12. T.D. p. 12. A Believers person with his works are accepted with God though his works be not perfect G.W. Ans Here he would have believers like the Priests who sin in the best of their performances as they confesse But I say the Believers works are wrought in God and God works them in them and these works of God are perfect T.D. Repâ—y As for our confeossin 't is agreeable to Scripture Eccles 7.20 There is not a just man upon earth that doth good and sinneth not i. e. that sinneth not in doing good Exod 28.38 Inâ—quity of holy things is there spoken of Duties which are holy for the matter are inâ—quity for the manner of peâ—formance Your argument doth no more conclude for the perfection of Grace than it does that every child should be a man the first day of his birth for that is one of Gods works as well as Grace As for Saints they may be said to be perfect in regard of parts as a child is a perfect man 1 Thes 5.23 Sanctified in soul and body and spirit and in regard of their aims and intendments but not as to degrees of Grace Sin and Grace in this life are together in the same subjâ—ct as Esau and Jacob in thâ— same womb As for the name of Priests which throughout you give me and other Ministers of Christ I count it no disparagement however you intend it seeing Christ is called by the Holy Ghost the High Priest of our Profession Heb. 3 1. The answer of G. W to Eccles 7.20 is no other than what M. Fish r gave which is vâ—ry absurd and not worthy any further reply see Quâ—k â—s Folly p. 13. T.D. We the Saints are one body with them in Heaven and have the same title with th m in possession p 14 38. G.W. Ans This confutes his former words for they that are one body with them in Heaven are members of the Body of Christ which is perfect and its members câ—mâ—leat â—ol 2.10 Eph. 3 15 T D. Reply The Body of Christ is not yet perfect for the e are great numbers of elect belonging to it yet u bo n. Christ gives a commission to preach and a promise of bâ—â—ssing to the Apostles and their successours Mâ—t 28.19 20. And the Apostle saies that Pastors and Teachers are for the edifying of the Body of Christ till we all come in the unity of the Faith c. Eph. 3 12 13. Put both places together and they inform us that Christs Body is not built up i. e. all the Elect not converted and so not actual members of Christs body for such men are by Faith till the end of the world As for Col. 2.10 't is plain enough that the Apostle calls the Saints compleat in reference to the Doctrine of Christ which shewed them all things necessary to salvation so that they needed not the addition which natural reason humane tradition or Judaical ceremonies could make As for circumcision we find expresly that it was urged as necessary to salvation Acts 15 1. This the Apostle denies They are also said to be compleat in Christ in respect of Ordinances and outward priviledges as particularly of Baptism which rendred ciâ—cumcision uselesse because it signified the same thing which circumcision did in a more large and emphatical manner v. 11 12. As for Eph. 3.15 Ther 's nothing in that v. to his purpose but I suppose he means v. 19 That ye might be filled with all the fulness of God Fulnesse of God intends not equality but quality a divine and spiritual fulnesse And the Apostle praies that they mâ—ght be filled with it all and so they should be in Heaven but he asserts not that either they were or should be filled in this life QUESTION 3. Concerning Justification T.D. VVHereas S. Fish â— spoke of our good work being a mâ—â— to â—ou cause of our justification this Pâ—iest hath Mâ—â—lâ— much ado to p ove thâ—t S. F. ã€ˆâ—Šã€‰ a rank Papist and â—â—iâ—h our good woâ—ks are but imperfectly good and Isa 64.6 All our righteousnâ—ssâ—s are as filthy rags G. Aâ—s S. F. never affirmeâ— that imperfect works and the righteousnesse which is as il hy rags do deseâ—ve Justâ—fication as this Pâ—â— hath wâ—â—nged him but good works whâ—ch are the fulfilling of th â—aw T.D. Reply Whether I have wâ—â—nged S. F I leave to the Readers judgment that shall peruse Quâ—kers Folly p. 14 â—5 I urged against him â—â—r though our evil works did condâ—mn yet ouâ— gâ—â—d workâ— could not justifie because none of ouâ— good worâ—â—â—n this life are perfect and so not the fulfi lâ—ng of the Law as evil works are the violation or breaking of the Law And to prove the impâ—rfection of our righteousnesse I brought Isa 64 6. To which G.W. hath nor nor indeed can ansâ—er 'T is an expresse place The Chu ch câ—â—parâ—s all her righteousnesses to the garments of a perâ—on legally unclean which by the Law were unclean and to be washed because his body had touched them T.D. hath confessed p. 15. that â—ood works which are the fulfilling of the Law deserve salvation and that the desert of obedience arises from the dignity of the Subject by which it is performed G.W. Ans So then this makes for what S.F. declared for here it appears then that obedience to God is deserving T.D. Reply I did not directly affirm that good works which are the fulfilling of the Law deserve salvation but that from the rule of contraries which Mr. Fisher urged we might so argue For upon supposition that any meer man could fulfil the Law yet he could not be justifiâ—d unlesse he had undergone the penalty of his former disobedience and so made reparations to the Justice of God for damages sustain'd And again though I asserted the desert of obedience from the dignity of the Subject yet withal I affirmed that the Subject must be an infinite person and one from whom no obedience is due Quakers Folly p. 15. T D. gives the explication of 1 Cor. 6.11 Where by the Spirit of our God is interpreted of the Spirits application iâ— referring to Just fication or else it may relate to Sanctification spoken of in the former clause G.W. Ans He would divide the Spirit of God from the Name of Jesus when as his Name and Spirit are one And where doth he prove that justified by the Spirit which he ignorantly calls the third Person in the Trinity is not the work of Grace Here he would divide the Grace of God from the Spirit for the Saints were justâ—fied freely by his Grace which was one with the Spirit T. D Reply Though Jesus and the Spirit are one God yet they have distinct operatâ—ons or manner of working about our Justification 'T is Jesus alone and not the Spirit nor

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