Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	bless_v	lord_n	praise_v	4,649	5	10.4003	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39353	Justifying faith: or, That faith by which the just do live briefly describ'd in a discourse on 1 Joh. 5.12. By the author of a late book, entitled Summum bonum, or, An explication of the divine goodness, &c. To this discourse is added, an abstract of some letters to an eminent learned person, concerning the excellency of the Book of common prayer, &c.	Elys, Edmund, ca. 1634-ca. 1707.	1679 (1679)	Wing E675C; ESTC R204257	23,218	50

even his Infinite Perfection and Love himself which is to be communicated according to â—â— Wisdom and Free Will and not as a natural necessary emanation from his Essence to the utmost of his â—â—solute Power To this I Answer first that Utmost â—ower is in no wise to be spoken of God whose â—ower is INFINITE Secondly I do conceive â—â—at your Notion here is not Contrary to mine â—â—ough it come somewhat short of it I think your â—â—eaning is not Opposite to what I Understand by â—â—e Diffusiveness of the Divine Goodness but only any Conceit of the Limitation of the Divine Powâ—â— which no Creature is Able to Resist There can no Impediment to It ab extra c. but I add neither ab Intra call it Negative or Self-Limiting or â—hat you please Therefore I say again 't is Essenâ—â—â—l to Infinite Goodness to fill the Capacities of His creatures c. which I think I shall clearly Deâ—onstrate thus That which does not Fill all Creâ—â—ed Capacities is not Infinite Therefore c. But perhaps you will say is not a Sinner Capable of being Sanctified I Answer that Sin is the Creatures â—â—king It self Uncapable for the present of the â—ivine Goodness through a false Conceit that the Creator is not All in All. For I hold yea I know and am perfectly Assur'd that this Conceit is Virtually if not Formally implyed in all Sin or Averâ— on of the Heart from Our HOLY ONE My using these words Secundum Naturam Bonitatis Infinitâ— was not as you say to hide the Sense but to prevent your Opinion that I should hold such an Absurdity as this that God Acts any thing ad ulâ—mum Posse which words can in no wise be spokeâ— of God but it seems I had not my Aim For in the Close of your Letter you tell me that you think mâ— work is to Prove that God communicateth Gooâ— Naturally to the utmost of his absolute Power as thâ— Sun doth its influence of Light Heat and Motion God Forbid that I should undertake to Prove thaâ— God acts like a Finite Agent as Finite as having any Utmost or Limited Power Whether I misuâ— derstand Goodness which is another Passage in youâ— Letter I shall entreat you to Consider by what shall say of it in my present Reflexions upon the words of yours His Goodness even his infinite Perfection and Love to Himself This is GOD Himself He is His own infinite Joy and Life and Glory He is All in all Things and Ecents Sin only excepted Enjoying Himself in these small Creatures which are so contemptible in the Sight oâ— Men no less than in the most Glorious of the Heavenly Hosts And the more we Partake of the Divine Nature the more we Delight Ourselves in aâ— the Works both of Creation and Providence Here I cannot but tell you that I Hate as the Gates of Hell the Folly and Madness of some of the Adversaries of Our Liturgie which prompted them â—o speak contemptuously under Pretence forsooth â—f Zeal for the Pure Service of God of that Excellent Hymn O all ye Works of the Lord Bless ye the Lord Praise â—im and Magnifie Him for Ever O all ye Angels of the Lord Bless ye the Lord c. There is say you a Negative Limitation which is â—ot in Gods Power and you seem to grant it to be in â—is Wisdom which you truly call the Councell of his Will But what Wisdom doth it doth as the Guide â—f the Will and therefore as Wisdom is the reason of â— I suppose you mean of a man 's not being Actually better than he is for you say in the next Page â—hat our want of Goodness is the consequence of a â—eer Non Velle negatione Directionis so the Will â—ust needs be the cause of it negatione Volitionis To â—his I Answer that the cause that any man is not â—etter than he is is not that God cannot make him Better i. e. that there is any Defect of Power in God neither can it be rightly said that God can make him Better than he is For I understand those words as you rightly conjecture in sensu composito But perhaps you will say God could have made him Better than he is To this I Answer that the making him better than he is was never the Object of the Divine Power of which there can be no other Object ad Extra but what is judg'd Fit to be brought to pass by that Wisdom which is Essentially the Same with Infinite Goodness This deep â—hing let me presume to tell you in all Humility â—equires your Utmost Attention Neither are these Negations if we may put a Periphrasis of Nothâ— in the Plural number of Wisdom to Direct Will to Execute the Cause c. For of mâ— Negation there is No Issue or Consequence â— that you say Reflecting upon my words coâ—cerning the Object of Gods Volition or Nolitiâ— c. I do most Affectionately Approve as iâ—porting very much of the same Truth for waâ— of which Dr. Twisse whom you mention seeâ— to me in many Passages of his Controversial Wrâ—ings to Rave and Talk indeed like a Scholâ— but like one out of his Right Wits rather than Dispute But you seem to Faulter very much when you come to say that our want of Goodness the Consequence of a meer Non Velle For as I saâ— but now of a meer Negation or Nullity i. e. Nothing there is no Issue or Consequence at aâ— I think say you that it is not true that Voliâ— quÃ Talis efficit ad Extra sed tantÃ¹m quatenus â—â— Potentiam Operatur To this I Answer Volitio Dâ—vina ad Extra quÃ Talis Divina inquam Efficit â— Extra nam Essentialiter includit Sapientiam Pâ—tentiam Infinitam To these words Omnis Volitâ— non est Efficiens for God willeth himself much less omnis Nolitio I Answer thus Gods Willinâ— of Himself may not properly be term'd Efficienâ— but it is Effectual or to the Purpose that iâ— which He Willeth to Be And every Object oâ— His Volition ad Extra Is or Shall be Througâ— the Efficacy of His Power set on work by thâ— Infinite Goodness of the Councel of his Will As foâ— the Divine Nolition this I say By it we meaâ— not the Negative of Volition but an Adverse Act the Will which Essentially implying Infinite â—â—â—sdom and Power can never be Frustrated but wayes Effects the Opposite to that to which it is â—â—verse So that if any man's being Actually Betâ—â— than he is were the Object of Divine Nolition it â—â—st needs follow that God would be the Direct â—use of the Opposite thereof viz. that the man is â—â—tually so Bad as he is What then is the Cause â—â— I say again Onely the Perverseness of his â—n Will Sin only can be the Cause of Sin What â—use than had the first Sin why as in effect I we say'd already none at all Man 's own Perversess of Will say you was not

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