Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	church_n	faith_n	unity_n	1,807	5	9.0990	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65879	The principal controversies between the litteral presbyters of the Kirk of Scotland, and the illuminated members of the Church of Christ, called Quakers· Truly collected, stated and opened, in a particular reply (herein specified) for general information and undeceiving the deceived. By an earnest contender for the most holy faith, which was once delivered to the saints. G. W.	Whitehead, George, 1636?-1723.	1672 (1672)	Wing W1947; ESTC R217169	70,788	112

sufficiency both for Believing and Salvation Priest All men have a Light of a natural Conscience from him which tells that there is a God and somewhat of the nature of God that he is Eternal which they may read in the creatures Rom. 1.19 20. and of the morral Law which yet is but very dark c. Answ. Where do the Scriptures call it a Light of a natural Conscience What great Ignorance is here seeing Christ is the true Light that enlightens every man c. And that which might be known of God was manifested in them which gave the knowledg of the Eternal Power and God-head from the creatures and of the Law of God in the heart and that Light or that which might be known of God which gave this knowledg was not natural of a natural Conscience as blindly is conceived and asserted for the natural man with his natural knowledg perceives not those Spiritual or Invisible things nor can he know them but he that 's turned to a Spiritual Light and Principle within where that which may be known of God is manifested Priest But of Christ in his nature and the nature of Faith they cannot without the Scriptures so far as it is Gods appointed Way Answ. Christ is Gods appointed Way c. This high and general opinion of the Scriptures depends upon the former conceit of finding Eternal Life in them by searching of them but that 's answered and contradicted by this our Antagonist himself over and over Supernatural knowledge and Faith of Scriptures being not had without the knowledg of Christ but there are many search and read Scriptures that are both out of this knowledg and Faith so that t is evident that the bare reading Scriptures doth not attract supernatural Faith Knowledg Light Spirit c. but it is the supernatural Light and Spirit that brings to the serious reading and supernatural knowledg of Scriptures And it s also confessed in contradiction to much more however that the Light in all men teaches them of the morral Law and Is not that Scripture or things contained in it Priest The Light wherewith Christ enlightens all all Nations had before Christ came in the flesh as well as now and yet Who will say that they all knew Christ Answ. It is not our saying nor assertion that they all knew Christ though some by his Spirit or Light then had a fore-sight of his coming before he so came though since he has given a more full demonstration and discovery of his Light Priest If all men are taught to know Christ by the Light within them Why sent he Apostles to all Nations to make them disciples Mat. 28.20 Answ. All men are not taught that knowledg by the Light because all obey it not but many love darkness rather The Apostles were sent to turn them from darkness to the Light that therein they might know their Doctrine fulfilled and be Christs disciples Priest Why did he give gifts to Apostels Pastors Teachers which should continue till we all come to that unity of the Faith and fulness of the Stature of Christ Was that Light within dim in those times that it needed the help of outward Light How was it a mystery hid from Ages Answ. The dimness was in the Persons that were to be turned and directed to the Light not in the Light it self and the Apostles went by virtue of the Light and Gifts in them for the help of people and not the Light for their sufficiency and help was in it and from it which was not outward nor natural and having confessed Gifts Teachers c. to continue till we all come to the unity of the Faith and fulness of the stature of Christ. How obviously hast thou herein contradicted thy former Doctrine for imperfection and sin till death c. Priest You have made the visible Church very large who have taken all the men of the world that ever hath been into it If the Lord has given Grace and Knowledg equally to all men Wherein stands the freedom of his Grace towards them that are saved Answ. These are both forged and false accusations depending upon the former against us for neither did we ever make the visible Church of that largness nor is it our Principle that Grace and Knowledge is given equally to all men that 's but thy false inference against us whereupon thou hast grounded much of thy caviling against us like one that loves to fight with thy own shadow or a man of straw of thy own makeing to make and forge lies against us and then go to confute them Unprofitable and vain Priest Never did the greatest Enemy of free Grace so tye up and limmit God in the dispensations of Grace as you that with good words and fair speeches would deceive the Soules of the simple Answ. Nay Thou and such like go about to tye up and limmit God in the dispensations of Grace who would tye it up onely to a few and deny its universal extent to all and as those Priests of Scotland that formerly curst all them that held Grace is free and that with good words and fair speeches we would deceive the hearts of the simple is a slander against us and against our end and intentions and contrary to the tendency of our words and speeches Priest Judas got as much from God as Peter did but he rejected it but Peter made better use of it Your free Grace that all men have received alike doth not exclude boasting but say Well was it with us that made better use of that which others in hell got as well as we Thanks to our deligence and good intentions and tractableness in harkning to the Light within which all the damned got as bright shining as well as we but for Christ we have no cause to thank him more then the damned have This is the Language your Doctrine of free Grace teacheth men to say in their thanks-giving Answ. Here-upon several of thy false conclusions and inferences against us thou hast thus uanted and made a false Language of our Doctrine contrary to the very nature and tendency of it Who but men in hardness and impudent boldness would go to confute and raise absurdityes on our Principles when they do not know them but are yet to learn as thou art with thy companions For it is not our Principle nor the Language of our Doctrine that all have the knowledg of Christ equally and that Judas got as much from God as Peter nor that free Grace all have received alike nor that the damned got the Light within as bright shining as we but that God is no respecter of persons in that he gives liberally to all so much of his Grace to every one as is sufficient yet not that all have received alike or the same degree of Grace and Knowledg c. for all receive not or accept not that measure of Grace given to them to obey it But whereas we are scoâ—â— at

from good consequence from the Scripture indeed I have seldom met with any that have appeared so Impertinent and Ridiculous in their consequences as thou hast done in this matter though thou countest thy consequence of Divine Authority as well as express commands But they bear no such Authority with us who see thy perverting and abusing Scriptures to maintain and patch up a popish tradition and humane invention which thou hast no express command for and then thou hast in this doubly confuted thy self for is there some command of Divine Authority now which is not Scripture when before thou laid such a great stress upon Scripture and deniedst Revelation Immediate teaching c. from the Light within and hast dirided it under the name of Enthusiasme when now thou pleads for something being of Divine Authority which is not Scripture viz your sprinkling Infants which in Page 37. thou sayest brought to the Church is the ordinary way of putting on Christ and ordinary means for Salvation and sayest we are Baptized into Jesus Christ and his death from Rom. 6. and 3. whereas before the Scriptures were cryed up as the ordinary way and meanes c. But now that which no where the Scriptures repuires and that of Rom. 6 and 3. So many of us as where baptized into Jesus Christ were baptized into his death how impertinent is this for thy turn as if sprinkling did Baptize Infants into the death of Christ or as if the Apostles and Believers then were so baptized when Infants as thou pleadest which is absurd to imagine and I should think thou canst not really intend such a thing in this proof as sprinkling Infants which thou wouldest also make us believe is a standing Ordinance of Christ to continue till the end of the world from Mat. 28. and Mar. 16.16 where they are commanded To teach all Nations baptizing them And He that believes and is baptized shall be saved But did thâ—y go to teach Infants of a week old Or Were such the Believers that were Baptized How blind sottish and ridiculous hast thou appeared in this matter as also in counting it one while the ordinary meanes for Salvation or that which Baptizeth into the death of Christ another while as in the thirty eight Page that which signifies our putting on Christ inward washing c. so here it doth but signify inward washing and therefore is not the putting on Christ not that which brings into the Church neither doth it really signify inward washing for thou speakest as that being washed all over best signifies our inward Renovation and one while pleads for this thy pretended great Ordinance as belonging to the Seed of Believers and of such as have received the Spirit another while the Children of which are prophane and drunkards that profess the Gospel whom thou sayest are in this sence accounted Believers and thirty ninth Page reckons it not needful for Ministers to be perswaded that they are Righteous so it appeares such Ministers as thou art will be easily satisfied for their own ends and upon slender grounds receive men as Believers if they do but profess the Gospel though they be drunkards and prophane and thus the Parish Priests of the Presbyterian gang have deceitfully daubed their hâ—arers and acted like hypocrites towards those whom they knew to be drunkards prophane and so really unbelivers unholy unrighteous c. yet if they will from their teeth outward say they believe and profess the Gospel though they be known to the contrary the Priest will not deny them their Seal of the Covenant to their Children though they deem them unholy also which other whiles they deem as such a sacred thing as onely belongs to the Seed of Believers and such as are within the Covenant And another sorry shift and come off in the thirty eight Page is concerning the Jewes that fell into gross sins who all drank of the Rock which was Christ from hence thou sayest that to profess Christ is called a drinking of Christ and where provest thou that Doctrine that to profess Christ is a drinking of Christ this is a very easie way thou hast prescribed for drinking of Christ if to profess him be it and then all that profess him drink of him by this Doctrine the falshood whereof we need not say much to But whereas thou sayest concerning those Israelites That ate the same spiritual bread and drank the same spiritual drink that drank of the Rock which was Christ how-be-it thou confessest they fell into gross sins as is cleared from the History of the Books of Exod. Levit. Numb Deuteronomy and 1 Cor. 10.1 2 3 4 5. and that many of them were Idolaters lusters after evill committed fornication tempters of God murtherers as thou sayest by all which thou hast sufficiently confuted thy self and given a deadly blow to thy own Cause and proved a falling away from Grace which before was an Arminian and Popish Doctrine with thee or Damnable Popery for Was not that spiritual meat and spiritual drink and that Rock spoken of saving Grace And thy saying for Infants Baptisme that it is the Seal of the Covenant and to be given to those that are within the Covenant but Are Drunkards prophane Persons and their Seed and whole Parishes within the Covenant Compare thy matter together Yet thou hast confessed the Spirit is the inward Seal but sayest Baptisme is the outward Seal and then instead of proof askest why may not the Covenant now have outward Seales joyned with the inward Seal of the Spirit How faintly comest thou off here And Where provest thou sprinkling Infants a Seal of the New Covenant or that the Covenant hath two such Seales as thou implyest and how knowest thou that its joyned with the inward Seal of the Spirit upon the Children of drunkards and prophane persons or on such as turn drunkards swearers c. who come under this thy Seal which hath no impression of Scripture or Divine Authority in it but now seeing that to gloss over thy groundless Tradition and Confusion uttered in mantaining it thou hast often made use of divers Scriptures which the Baptists were wont to bring for Baptizing or Plunging such as repent or believe I have not entered here into controversy with rhee about that point it being not thy own but onely thou wouldest make it serve for a cover yet when thou turnest Baptist and intendest to be real in pleading for Plunging believers thou mayest let me or us know and that point probably may be treated of as whether or no it be of necessity to Salvation and so of continuance to the true Church But however under the sence of the Baptisme of the Spirit which baptizeth into one body we do know present sattisfaction and do acquiess in our Spirits above the Traditions of men and Rudiments of the world E. J. Thy Book came but to my hands this summer it seems it was delayed in the hands of some otherwise I had answered it

the Father the word and the spirit and those three are one Then we own what the Scriptures assert of the Deity oâ— the Father Word and the Spirit which are one this is no blasphemy no fancies as malitiously we are accused Except ye call all the words of Scriptures clearly confered together a cavilling Viz. touching three distinct Persons in the Deity c. Although the Scriptures do not in so many words make mention of the three Persons c. who are one God we disalow all Traditions or any unwritten Rule which is not Scripture Then three dictinct Persons in the Deity distinct in the personal Subsistance are not the words of the Scriptures but a Tradition and why do you then alow of that which is not Scripture but that There are three that bear record in heaven and these three are one is Scripture The Apostles telleth that the Corinthians were to shew forth Christs death till he came again The Bread spoken of to them behoved to be this of outward Bread c. It behoved to be such a coming againe as was yet future and unaccomplished in the Corinthians time Were the Corinthians then to eat and drink outwardly after their time or so long after their deceases What absurdity and grosness is here Infants Baptism was approved by the Orthodox Church and the Renouned Teachers and Guides thereof and sound Father as Tertullian Ciprian Lactant Augustine Jerom Basil c. It s derived from the Church when pure We disallow all Traditions or any un-written Rule which is not Scripture whether they be under pretence of Revelation which Enthusiasts hold or Traditions as Papists in this agree Then Infants Baptisme not being Scripture but a popish Tradition is therefore to be disalowed of Children of believers should be under the Initial Seal of the Covenant as Abrahams were Circumcision was the Seal of the old Covenant and it was administered on Males onely page 35. Circumcision of the Males onely was in its time Commanded of God which is no proof of sprinkling Infants both Males and Females which was never cammanded of God pa. 38. The Fathers or Isralites who fell into gross sins professed the same Doctrine of Salvation to profess Christ is called a drinking of Chrâ—st c Abraham and his Seed under the old Covenant had the same Mediator which is Jesus Christ he was the same yester-day to them that he is to day to believers Their having the same Mediaâ—or Jesus Christ the same c. And drinking of Christ was more then to profess him or the Doctrine of Salvation And Did such fall into gross sins What fell they from if not from Grace Ye say thereis no express command for sprinkling of the Infants of believers pa. 36 But we disalow all Traditions or any unwritten Rule which is not Scripture pa. 35. You ' have confest what I said that there is no express command for sprinkling Infants therefore in alowing of it you contradict your selves Though there be no express command yet it s of Divine Institution and Warrant if it be drawn by good consequence from the Scriptures Truths and Doctrines is to be tried by the Scriptures so far as can be found in the Scriptures page 29. Christ bid search the Scriptures they reveal the Misteries page 27. I deny any immediate teaching by God page 14. Although a great stress and necessity is laid upon the Scriptures and immediate teaching so confidently denied yet no Sprinkling Infants to be found or required in Scripture and whilst any imediate teaching is denied How is it of Divine Institution Surely Edward Jamisons consequence herein is not Divine who denies any immediate teaching pa. 37. If I had said it Viz. Infants Baptism brought them to the Church those places and many others do hold it as Gal. 3.27 it s the ordinary way of putting on Christ c. I said not that it did bring them into the Church but that it is a Seal of our entry into the Church page 26. sprinkling of water is enough to signify inward washing If it doth not bring into the Church it is but a signe of inward washing it s not a putting on Christ neither can the Scripture prove it when there is no Scripture for it and were the Scriptures deemed the ordinary way and means but now sprinkling Infants What ignorant and gross contradictions are these Ye say Baptisme doth not bring them into the Church it s a bold Sacrilegious usurpation in detracting from the words of the Book of God which shall be punished with all the curses of that Book Though there be no express command for sprinâ—ling Infants yet it s of Divine Institution if it be drawn by good consequence pa. 36. See what Curses these Priests have laid upon them that deny the Infants Baptisme their Scripturles Tradition to bring into the Church and are not they herein evidently Guilty of Sacrilegious usurpation and adding to the words of the Book of God by their false consequence Baptizing of Children or others a standing Ordinance of Christ which he hath appointed to continue to the end of the world Mat. 28. and ordinary means for Salvation Maâ— 16.16 There be no express commands for sprinkling Infants Act. 2.38 repent and be baptized Mark 16.16 He that believeth and is baptized shall be saved They to whom Repentance and Faith was preached were not Infants such as the Priests sprinkle of a few dayes old which is not the Baptisme that saveth but that of the Spirit or the answer of a good conscience is saving Page 37. That many Ministers baptize the Children of those who are prophane and drunkards and so not believers They that profess the Gospel though they be not sincere believers yet they are in this sence accounted belivers Page 85. The Children of believers should be under the Initial Seal of the Covenant to believers and their Seed that promise belongeth those to whom that promise That God would be their God and the God of their Seed should be baptized Viz. Infants who are in the Covenant with God Page 36. It seems these Priests can make believers at an easie rate whilst they can take the prophane drunkards for believers upon their professing the Gospel but surely God is not the God of the prophane and drunkards nor are they in Gods Covenant as true believers are but under Satans power and their taking it for granted that the sprinkling Infants is the Initial Seal of the Covenant is false and but a beging the question Those who are under the profession of the Gospel are to be reputed as in Covenant pa. 39. Unbelievers who have a profession and yet have not sincere faith c. are not Righteous nor Holy c. Then it is not the profession of the Gospel that makes them believers or in Covenant with God An Arminion and Popish Doctrine that believers may fall from Grace The Fathers many of them fell into gross sins as is cleared from the Histories of

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