Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	worship_n	worship_v	wrought_v	23	3	8.2450	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A35131	Rebellion rebuked in an answer to a scandalous pamphlet entitled The Quaker converted to Christianity &c. written by one William Haworth ... and William Dimsdale ... / by John Crook, William Bayly.	Crook, John, 1617-1699.; Bayly, William, d. 1675.; Crisp, Stephen, 1628-1692.; Stout, Mary, 17th cent.	1673 (1673)	Wing C7212; ESTC R27638	40,731	115

Wo from the Lord God to every one that settles therein For I testifie in the Name of Jehovah that made the Heavens and the Earth and all that is in them That the True Name of this CANAAN is SODOM and EGYPT and that our Lord is daily Crucified therein And now William Dimsdale if there be a Day for thee to Repent in Repent of this thy great Wickedness in calling Christ Pharoah and his holy Burdens the Egyptian-Tasks and those Tastes of Comfort which thou hast felt to Encourage thee in thy Obedience to be like the Peace with the Egyptians when the Tale of Brick was delivered Oh Miserable Man if thou Perish thy Blood is upon thine own Head God never Required any thing of thee by his Light that was Unreasonable never to make Brick and find Straw but he gave thee a Measure of his Grace in which thou foundst Power to deliver thee and hadst thou kept Faithful to it thou hadst known Salvation by it But now thou hast cast off Christ's Yoak and Burden and endeavourest to betray him into the Hands of the Priests and Pharisees Oh Repent and Pray if it be possible that this thy Wickedness may be forgiven thee for if not the Weightof it will sink thee into Everlasting Misery S. Crisp AN ACCOUNT FROM HARTFORD HAving taken notice of a late Pamphlet set forth one part by William Haworth and the other part by W. D. the Title thereof A Quaker Converted to Christianity and that it was in Hartford We whose Names are under written being Inhabitants of the said Place could not but admire that such a thing should be in that Place and we wholely Strangers to it And One so Eminent as W. H. doth describe him that he need not fear to Encounter any Quaker in England in Discourse This set some of us on Enquiring who it should be upon which Enquiry it was found to be One who had been Apprentice and now is Servant to one Thomas Grigson of Hartford who by Trade is a Weaver and with his Wife hath belonged to our Meeting these many years They being asked concerning their Man Whether he was in any wise accounted a Quaker say They know nothing that be was ever so much as Convinced of that Blessed Truth owned by the Quakers so as to be in Society with them or Conformable to their Testimony And further They know not that he was ever looked upon by any Person whatsoever to be a Quaker in the least but only that he behaved himself soberly towards them And further his Master and Dame with whom he lived sayes He might come to the Meetings many years ago among the Boys somtimes but so that they never understood that he had any Convincement upon his Mind And so they with us do think strange that any Man or Men dare be so Impudent as to set forth in Print a thing so notoriously False and in it further to affirm That He to wit the said W. D. was fully of their Way Spirit Faith and Principle meaning the Quakers Now do but mind what the Lad saith of himself in his Part of the Pamphlet p. 7. First As to Silent Meetings he was not satisfied 2dly That he used to salute his Friends and others with Pulling off his Hat How now William Haworth Was this to be Fully of our Way Spirit Faith and Principle one with us Let them that know us judge For he that comes not to know a Benefit in Silent Meeting knows little of the Quakers Faith or Principle although we appoint none with the Limitation before-hand as to be Silent Meetings but if any have any thing to speak from the Lord is as much at Liberty as at other times But however a Benefit we know by them though no Words be spoken we whose Minds are gathered Inwards * Hab. 2. 1 2 3. James 5. 7. Acts 3. 19. to wait upon the Lord in the Silence of all Flesh or Fleshly Thoughts and to have an inward Ear open to hear what the Spirit saith and have and do blessed be the Lord often at such Meetings feel the Times of Refreshing which come from his Presence And here is the True Worship known which is in Spirit and in Truth and such the Lord seeks to worship him And so the Intent of the True Ministry * Acts 26. 17 18. is to direct the Minds of Men and Women to God's Spirit manifest in their Hearts and there to worship and not as W. H. saith That those Gifts and Vertues wrought by the Spirit of God in our Minds are a Man 's own Righteousness to wit that which Paul calls his own Phil. 3. 9. but the Righteousness of meer man which is as Gross a Contradiction and Corrupt Doctrine as if he should tell us That Paul in his desiring to be found in Christ not having his own Righteousness which was of the Law desired to be found in Christ not having those Gifts and Vertues that the Spirit of God works in our Minds Oh wonderful Darkness but this is answer'd else-where And then as to the World They can know a Quaker by his not pulling off his Hat which this Lad by his own Confession used to do Now William Haworth where is this Great Goliah Quaker that was thus Converted and yet was never known by us nor by the World to be a Quaker But rather then W. H. will want a Prodigy or a Wonder to the World he will call him a Quaker No doubt William thou deservest the Right-hand of Fellowship of Tho. Hicks for he only forges a silly Quaker and then makes him speak what he pleases but thou hast Converted a Quaker O Wonder if this had been true William the next time thou writest things of this kind lay them a little closer together and remember the old Proverb That it is Old Men and far Travellers that Lye without Controle So far we were willing to let the World know the Truth of the Matter believing that at times something of God hath been stirring both in William Haworth and the Young-Man which we desire they may Return to and Repent before it be too late We have subscribed our Names as followeth William Faireman Thoman Grigson Thomas Chalkley Henry Sweeting Nathaniel Gerrard Abraham Rutt Richard Martin Richard Thomas Edward Plumsted Henry Stout Nicholas Lucas AH William Haworth what is become of that Tenderness that once was upon thy Heart Then wast thou little in thy own Eyes then didst thou confess to the Truth and the Quakers were Honest People in thy Account How well had it been for thee if thou hadst grown in that Tenderness But it is just with the Lord that all who Rebel against the Light of his Son should be Hardned It would be well for thee to consider where thou art and what thou art doing for doubtless thou art now found fighting against the Lord and his Glorious Work which he hath begun in the Earth but it is all in vain and to no purpose for it will Prosper And if thou canst stop the Sun in its Course and set Bounds and Limits to the Sea then mayst thou accomplish thy Desire For the Lord hath Blessed us yea and we shall be Blessed and there is no Inchantment against us And thy Printing Books and spreading them and Preaching so much against the Quakers and Villifying them as thou dost doth but manifest that Spirit of Envy and Bitterness which is not of God and so is a Diâ—advantage to thy self and will be turned unto Advantage to us and all sober People and such as are of an Honest Upright Heart will soon discover thee For what is the Chaff to the Wheat And although thy Understanding be so darkened that thou canst not see the Dawning of the Day of God yet 't is not in thy Power to shut the Eyes of others from seeing the Glory of it nor to stop their Ears from hearing and knowing the True Shepherd's Voice from the Voice of the Stranger It is too late for thee to begin thy VVork at this time of the Day for the Son of God is come and hath given us an Understanding to know him that is True and many are in him and do know the Elect Seed born that cannot be Deceived And thy terming the Quakers Spirit to be Delusion and their Doctrine Antichristian these words if ever thy Eyes come to be opened will be a Burden too heavy for thee to bear For it is no less then Reviling the Light of the Son of God which he hath given for a Leader to his People to lead out of all Evil into all Truth and those who have followed the Lord fully and faithfully therein have found Life and Salvation according to that Promise He shall save his People from their Sins not in their Sins and of this there are Thousands of Living VVitnesses And therefore come down out of that high and lofty spirit and bow unto that which convinceth thee of Sin for all that will not bow thereunto will be broken thereby There is not an easier way unto Life for thee then there was for us and yet we have no Cause to complain of a Burdensom Yoak or that the Lord is a Hard Master for the Yoak of Christ is easie and his Burden is light And do not flatter thy self with vain Hopes of our Fall for the Eyes that look for that will perish in their Holes for we are built upon the Rock of Ages and though the Storms of Affliction beat on the one hand and the Raging Sea which casts up Mire and Dirt on the other yet shall we stand for our Foundation is unmovable and the Gates of Hell shall not prevail against us And this is my Testimony for the Lord to thee and all who joyn with thee in this VVork Cease striving against the Lord in his People and Repent of your Evil else you and your VVork will fall together For no Weapon that is formed against them shall prosper Mary Stout ERRATA PAge 3. line 22. for banes read â—ands Page 4. line 13. for which read with P. 31. L. 38. for ontrary r. contrary P. 37. L. 31. for Babe r. Babel P. 39. L. 14. for withou twith r. without with P. 41. L. 36. for Burthen r. Burthensom And where any other Faults or Defects are escaped the Press the Unbyassed Reader is desired to Correct them according to the Sense of the Matter and none to impute them to the Authors THE END

and confident as if he needed nothing for all true Sense flows from the Spirit and all it works in us is but our own Righteousness sayst thou and to be all Glorious within as is spoken of the King's Daughter Psalm 45. 13 is to abound in our own Righteousness according to thy Interpretation And 2 Pet. 1. 5 8. speaking of the Vertue of Christ saith He that lacketh these things is blind and contrariwise it maketh them in whom these Vertues abound that they are neither barren nor unfruitful in the Knowledge of our Lord Jesus Christ Wâ—at is this less then the calling Christ Belzebub And what follows but that he has a Devil viz. And we express these outwardly in the Observation of the Moral Law in our walking amongst men So the worse people are and the looser they walk the greater Right they have unto the Righteousness of Christ and in a better Condition to receive it then those that from the Sense of the Evil of Sin turn from it because say'st thou this is properly our own Righteousness which consists in those Gifts and Vertues that the Spirit of God works in our Minds c. Is not this Rantism in the highest Degree And for the Moral Law Christ is so far from repealing of it that in Mat. 5. he binds it closer and faster to his Disciples For of old it was said Thou shalt not commit Adultery but by him Thou shalt not Lust c. And of old Thou shalt not Kill but by him Thou shalt not Hate c. But remarkable is Mat. 7. 13 14 15. where he commands doing as we would be done by and calls it the Straight Gate fore-seeing that False Prophets would preach another Broader Way and Wider Gate therefore the next words say Beware of False Prophets c. And at present thou art one of them O that thy Eyes were open to see it Thy Reasons are as Ridiculous as thy positions one is because it is called your Faith and our Righteousness and your Love c. Answ By the same Reason Christ himself must be our own Righteousness for he shall be call'd The Lord our Righteousness Jer. 23. 6. And their Righteousness is of me saith the Lord Isa 54. 17. And 1 Cor. 1. 2. Christ our Lord c. And the Scripture saith He that dwells in Love dwells in God and this Love is shed abroad in the Hearts of the Righteous do they therefore dwell in their own Righteousness Oh thick Darkness Another Reason thou givest is because our Souls are the Subjects of this Righteousness 't is really in our Minds therefore ours Answ What wouldst thou have to be the Subjects of true Righteousness Is it not our Souls that are saved Do not they and we by them reap the Benefit of Salvation And is not that the Subject of Righteousness which is saved by it And by the same Reason the Grace of God must be our own Righteousness because our Souls are saved by it and the Subjects of it It is said God loves Truth in the Inward Parts and that he will write his Law in our Hearts thou sayest All that is in our Inward Parts is our own Righteousness though wrought by the Spirit of God which is said to lead into all Truth Therefore by thy Conclusion God saves us by our own Righteousness But the Ground of thy dislike of the Gifts and Vertues that the Spirit of God works in our Minds which thou callest our own Righteousness is because it is really in our Minds therefore ours What! a Christian and an Enemy to Reallity What! a Spiritual-Man and an Opposer of those Gifts and Vertues the Spirit of God works in our Minds calling them our own Righteousness What! must the Poor in Spirit the Meek the Mourner the Hungerer and Thirster the Merciful the Pure in Heart the Peace-maker c. deny their Blessedness which they must do if these be their own Righteousness according as thou affirmest they are viz. Those Gifts and Vertues that the Spirit of God works in their Minds What! must they turn from Reallity and lay hold of Imagination from real Enjoyments and Possessions to conceived or imagined Apprehensions Who ever besides Hypocrites were Enemies to Reallity VVho ever besides the Vitious Debauched Proud and Letter-learned Pharisees withstood and opposed the real Gifts and real Vertues that the Spirit of God really works in our Minds This is a Doctrine so contrary to the very Tenure and Scope of Scripture that it may well be called A New-invented Fable which all sober People must needs abhor the very Thoughts of It is very strange that ã€ˆâ—Šã€‰ Reality of a thing should make it nothing worth for our own Righteousness is said to be as Filthy Rags And thou sayest Because the Gifts and Vertues of the Spirit of God are Really in our Minds therefore our own Righteousness The sum of the Matter seems to be this That our Heads and not our Hearts our Bodies and not our Souls our own Conceivings and not Reallity our Imaginations without and not the Gifts and Vertues of the Spirit within our Minds are the Subjects of true Righteousness according to thy Account Another Reason thou givest to prove the Gifts and Vertues afore-mentioned to be our own Righteousness because we put forth the Actions wherein this Righteousness consisteth both internal and external is it not we that believe and we that repent and that we are said to pray Answ By this Argument its best neither to believe nor repent nor pray because these are but our own Righteousness and the more we do them the heavier are we loaden with the Filthy Rags of our own Righteousness These things manifest thy Estrangedness to the VVork of Regeneration and Helpings of the Spirit of God A Heavy Charge upon all the Prophets and Apostles of Christ who were obedient to these inward Gifts Vertues and Motions of God's Holy Spirit For by thy Account they did but obey their own Righteousness in what they did they knew and understood that their Hearts was but as the Pen of a ready Writer as David speaks And must there be nothing written spoken or acted because the Spirit makes use of Men and Women to do these things but if they do it it must be charged upon them as their own Righteousness doth the yielding of the Members of our Bodies Instruments to the Holy Spirit of God to act by according to the Exhortation therefore make all its Performance in us our own Righteousness while the Scripture saith 'T is not I that Live c. but Christ Lives in me Neither is it we that speak as we are kept truly Silent out of all our own Thoughts but the Holy Ghost in us Mark 13. 11. Thou say'st Our Righteousness is but the Righteousness of meer Mâ—n c. and yet before saith It consists in the Gifts and Vertues the Spirit of God works in our Minds See thy Confusion from thy own words Thou say'st One

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