Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	bring_v	fruit_n	seed_n	3,454	5	7.8573	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87658	The pretended antidoe [sic] proved poyson: or, The true principles of the Christian & Protestant religion defended, and the four counterfit defenders thereof detected and discovered the names of which are James Allen, Joshua Moodey, Samuell Willard and Cotton Mather, who call themselves ministers of the Gospel in Boston, in their pretended answer to my book, called, The Presbyterian & independent visible churches in New-England, and else-where, brought to the test, &c. And G.K. cleared not to be guilty of any calumnies against these called teachers of New-England, &c. By George Keith. With an appendix by John Delavall, by way of animadversion on some passages in a discourse of Cotton Mathers before the General Court of Massachusetts, the 28th of the third moneth, 1690.	Keith, George, 1639?-1716.; Delavall, John, d. 1693.	1690 (1690)	Wing K192A; ESTC W42984	110,748	234

he did fore-know them before they were brought forth as they lay hid in their seeds and causes which yet con'd not be without his Permission and the kâ—owledge of God is one of tâ—ings past present and to come without any variation in hâ—m however the reatures and their Operations vaâ—y and as all Effects he hid in their Cauâ—es whether necessary and natural or free and voluntary before they come to pass so God doth know them all most perfectly for they are but hid as unto us and not unto God who seeth into the most hidden things of all his Creatures Pag. 74. Ye say My assertion is extreamly ridiculous viz. That Election and Reprobation are not contradictory But ye only say it without proof They are not contradictory because both positive and a contradiction can never be betwixt two positives but one positive the other negaâ—iâ—e or privative and Election signifieth a preference or Gods choice of some above others and yet no absolute Reprobation of any and the fore-sight and purpose of God considers them as having sinned out the day of their Visitation and as such only they are Reprobates and not before and Reprobation is not the Decree of God as Creation is not Reprobation is the casting away the Wicked out from his Mercy and Favour and this is not but for their final Impenitency and Unbelief and therefore cannot be before it and this ye might easily understand did not Prejudice blind you Pag. 76. Ye say The very notion of a sufficient Eâ—ficacy of means used without the effect wroâ—ght in them with whom they are used is an unintelligible Quakerism Answ Ye say it but prove it not as your manner is and the contrary is manifest and generally acknowledged by all rational men that a Cause may be sufficiently effectual to produce an Effect and yet the effect not produced not for any defect in the Cause but some one thing or other that is wantiâ—g in the Subject by way of condition as when good Seed is sown in two sorts of ground in oâ—e it bâ—ingeth forth fruit but not in the other and the seed is the same in kind equally good aâ—d the labour of the Huâ—band-man is equally the same and thâ— heat and influence and Rain of Heaven is the same but yet the other ground is unfruitful Pag. 78. Ye say It concerns you not to dispute whether Esau himselâ— was saved or not but if an eternal Election be typified in Jacob the Reprobation must be of the same kind Answ Election was typified in Jacob but it doth not follow that an absolute Reprobation was typified in Esau if Esau was saved as ye say it concerns you not to dispute it for if the Type was saved the thing typified could not be damned for that would destroy the Analogy betwixt the Type and the thing typified And surely many of your Brethren have been highly concerned to affirm That Esau was reprobated absolâ—tely before he was born witness Seaborn Cottons Sermons on Rom. 9. at Hampton which many yet living heard him preach and if this doth not concern you your strength is gone The things typified in Jacob and Esau are That Esau signifieth the Nature of Man simply as such but Jacob signifieth the divine Principle and Seed in man which is worthily exalted over the nature of Man and made Lord over it and Esau's blessing is That he is subject to this divine Seed and Principle and made one with it and this divine Seed is typified by Jacob the younger Brother because the said divine Seed is commonly brought forth in men after the nature of man hath acted its part but because of its weakness and imperfection the other is preferred as Lord over it and as John said He that comes aâ—ter me is preferred unto me for He was before me which as it was true with respect to Christ as he came in the flesh so with a respect to his inward spiritual coming in this divine Seed and birth Pag. 79. Ye say God hath no where revealed it that he hath accepted the Satisfaction of Câ—rist for all that dye in Infancy Answ As much for all that dye in Infancy as for some seeing the Scripture saith Christ dyâ—d for All and no Infants have made themselves guilty by actual Unbelief as many men come to Age have done Ye say again from Rom. 5.14 That the Sentence of Damnation hath bâ—en actually executed upon some Infants If ye mean the final Sentence of Damnation ye meerly begg it it could be no other Sentence at most but what passed on Adam but that was not final for the Promise came after it to him and all his Posterity And indeed that Rom. 5.14 is to be understood of Infants and especiâ—lly of one part of Infants and not another ye meâ—rly beg it without all proof Ye do very uâ—advisedly to ground your uncharitabâ—e judgment of eternal Damnation of many Infants on this place of Scripture that the sence of it is so hard to be reached that it is understood afâ—er several wayes some understanding it of men so and so considered others otherwise this may well be thought one of these places in Paul's writings that are hard to be understood as Peter dâ—clared which the ignorant and unlearned wrest to their own destruction and should I say I could declare unto you the true sense of it your Prejudice would not suffer you to believe it Ye are so presumptious to declare it to be a Slander that some of your Church-Covenant gloried that none oâ— their Câ—ildren wâ—ile Inâ—ants were Reprobates as if ye were omniscient and knew all that any of your Church-Covenant say or do when they are not present with you if it were worth the while I could produce the Name of a person of your Church Covenant that sâ—id it in mine and others hearing and your Federal Holiness is little worth if any Infants within or under it perish and I cannot find that ye understand any thing by your federal Holiness but a meer Nothing cloathed with an outward Name or Denomination oâ—herwise if it have any being or reality in Infants how can they perish and go to Hell with it Pag. 81. Ye grosly wrong my words alledging That I call that Holiness mentioned 1 Cor. 7. a Capacity of Holiness Whereas my words are a more near capacity in Holiness in Câ—ildren of believing Parents than in the Câ—ildren oâ—Vnbelievers Whereby I imply that there are several degrees of this capacity some more near and some more remote even as the Land that is sown with good Seed that hath not taken root hath a nearer capacity to bring forth Corn than another field where no seed is sown and there may be another field that is yet in a nearer capacity to bring Corn being helped by greater advantages and conveniencies than the other and the grounds may differ also And ye seem to think it very islogical to call a capacity of Holinesâ— Holiness Answ A bare

Opportunity whereby they might have been saved and that they are not saved it is only their own fault for we find that at the Gardeners Intercession the barren Fig-Tree was spared a whole Year over three Years that were past which was a Parable used by Christ to Express how God hath spared both them that are saved and them that perish for Christs Death and Intercession Therefore neither Christs Prayer nor Death is made void to any but hath all its effects that it should have both to them who are saved and to them who perish And the Talent that was given to the evil and slothful Servant was given him for Christs sake who dyed for him and so Christs Death was not to him in vain and though the slothfull Servant did not improve his one Talent yet it was not lost but was taken fâ—om him and given to another and therefore nothing of the Grace and Gift of Christ is lost and though some loose the benefit of it as to themselves yet that loss is sufficiently made up to another in his place Pag. 86. Ye alledge That I said many are guilty of final Impâ—nitency a considerable time before they â—ye which ye say sâ—eâ—s a Contradiction But ye wrong my words grosly as your manner is for my words weâ—e There is a sin unto Death c. 1 Joh. 5.16 And this is that sin of final Vnbelief and obstinate Impenitency wherein men may be permitted to live a considerable time before they dye which ye confess upon the matters saying many are left of God to persist in Impenitency till they dye And why so but because they have sinned that â—in unto Death where of they are not to repent and that may well enough be called Final Impenitency Pag. 87. ye say ye would fain know where I place the inequality since I tell you that God giveth no greater measure of inward Grace to one than another but he sutâ—s Providences eminently Here ye wrong my words grosly for I deny not but on the contrary I affirm that God may and oft doth give a greater measure to one viz. that is saved than to another viz. that is not saved but it is not alwayes so but in some cases or examples the inward Grace may be the same both in kind and degree in some Note some that are saved â—nd in some that are not as the Parable of the Pounds and Marks plainly declare Heâ—e ye may see how I say only in Some it may be so but not in all for I bring the example of Paul who did acknowledg the Grace of our Lord was exceeding abundant to him with Faith and Love which is in Christ Jesus and even in all who are saved although the Seed or Principle of Gods Grace may be the same as in some who are not saved in degree yet the gracious Providences of God are wonderfully extended towards all that are or shall be saved which are not so extended unto others that shall not be saved And the inequality lyeth here that whoever are saved it is not of themselves but by Grace they are saved Grace hath begun and hath carried on and shall finish or perfect the Work of their Salvation and they are but the instruments of God and hiâ— Grace and they have loved and chosen God and Christ because God and Christ first did love and chuse them and God wrought that free choice and consent in them of his free good pleasure and thereby did not take away from them the tâ—ue freedom of Will but begot the true freedom of Will in them which before was rather bound than free as Luther called the Will of unconverted men Servum Arbitrum i. e. serviâ—e Will and not free Will But on the other hand whoever are not saved one time or another before the end of he World the cause and fault is only they themselves sufficiency of Grace and Means was afforded unto them but they did not improve them which they might and could have done but did not and therefore they are without excuse Nor is it enough for any of them to say If God had done as much for us who perish we should have also been saved It sufficeth that God hath done enough to clear his Mercy and Justice and render them inexcusable Again ye wrong my words as if I had said That al t e difference on Gods part towards the elect iâ— a â—eer suiting of Providences and which in p. 69. I call gracious Providences and Dispensations and Means of his own chusing All which I did not and do not understand as relating only to outward acts of divine Providence but also and chiefly to inward actings of Gods gracious care love and fatheâ—ly Providence ã€ˆâ—Šã€‰ by secret motions invitations and perswasions and allurements of his divine Love and Goodness all which are not meer Moral Swasions but divine and heavenly Perswasions suited to due times places and other ciâ—cumstances ã€ˆâ—Šã€‰ which are the effeâ—ts of Gods discâ—iminating love to all such who are or shall be sâ—ved beyond them who shall not be saved and though thâ—re may be and iâ— gâ—eat variety and diversity in their gracious actings of God and divine movings in the hearts of them who are to be finally saved yet thiâ— d th not uâ—iversally iâ—fer a difference of the Pâ—inciple of Gods Gâ—â—ce either in kind or dâ—gâ—ee in all them that are not saved and in all thâ—m thâ—t are saved And câ—â—câ—râ—iâ—g this gâ—eat discrimination that God makeâ—h â—etwixt Men and Men though he call and visit all with his Grace Augustine saith lib. de spir et lit c. 34. Now if any arive us to search into that depth why God doth so swade or call one that he doth perswade him and yet doth not so to another As present only two things I think good to answer O tâ—e heighth oâ— the Riches and Is there Iniquiâ—y with God Who disliketh this answer let him seek more learned but let him beware lest he find Presumers Pag. 88. Ye say Ye thought heretofore that Faith and Love had been Graces Answ And so ye ought to think still for so I did formerly believe and so I do still that Faith and Love are excellent divine Graces and that they are not given to all for all men have not Faith but these Graces viz. Faith and Love are the Fruit and Produâ—t of that â—ed of Grace that is sown in all men and as the seed that is sown in all grounds doth not bring forth fruit in them aâ—l but only in some eâ—en so it is in this case the divine Seed of Gods Grace is sown in all men but it brings not forth these excellent Fruits viz. Faith and Love in all c. therefore when we say Grace is gâ—ven to all we do not mean Faith and Love â—he Fruits but the Seed that would produce these fruits in all if men did not willfully hinder nor iâ— the Seâ—d lost in these persons in whom it bringeth not

remote capacity of Holiness thâ—t is nothing else but a simple possibility of being made holy without having any inward Seed or Principle of Holiness lodged in the Soul I call not Holiness but because there is such a Seed and Principle of Holiness placed in all Children even Infants that is the purchase of Christ's Death and which God first promised to our first Parents and renewed to Noah saying And behold I establish my Covenant with thee and thy Seed after thee and yet again renewed to Abraham saying In thy Seed shall all Nations be blessed because of these three general Fathers which were as a holy Root the Branches are holy as I said not actually but in a capacity to become actually Holy through the holy Seed given unto them which before I called a near Capacity that iâ— more remote or near as that noble divine Seed and Principle is more or less clouded or vailed in them and ye show your selves more igâ—orant in Logick than ordinary School-Boyes who generally know that distinction betwixt a thing in actu primo and the same thing in actu secundo which is as much as to say in English betwixt a thing that is in a near capacity and readiness or tendency to be so and a â—hing that is actually and really or in fact so thus A field sown with Corn altho' the Seed is not sprung in it nor hath taken root if sown with Wheat we call it commonly Wheat if sown with Rye we call it Rye because the Seed of Wheat is sown in the one field and Rye in the other and if nothing hinder it may be expected that the one fiâ—lâ— shall bring good Wheat in due season and the other good Rye because the Seeds of Whâ—at and Rye are sown in these fields And how generally all Infants and Men because of Christ's Death and Purchase until they reject the Remedy are clean I proved from Acts 10.12 13 14 15. for by all manner oâ— four footed Beasts and wild Beasts and creeping things and Fowles of the Air all sorts of men are to be understood whom God hath after some sort cleaâ—sed by Christ's Death viz. by putting them in a near capacity to be cleansâ—d and sanctified by that divine Seed of Holiness put in them that is the purchase of Châ—ist who dyed for them But to this most weighty and demonstrative place of Scripture ye say nothing at all but pass it by with a dry foot as you phrase it lest if ye should have meddled with it your folly should have been manifest and this is your common way to pass by what ye cannot give some shadow of Answer unto and if ye give a shadow of Answer it is all Your easiest Answer is which ye have given upon this head viz. That our Doctrine in this iâ— a perâ—ect Arminian Principle and hath been enoâ—gh confuâ—ed by all that have written against them so ye might have spared your Paper and Pains with this one short answer to my whole Book That it hath been enough conâ—uted already by all that have written against us as T. Hicks J Faldo and J. Owen c. aâ—l which have been sufficiently answered But as for the Arminian Principle it is not our Principle nor do the Remonstrants or Jesâ—its hold the Doctrine of Universal Grace as we do as will be obviouâ— to any that will compare our Books and theirs for we say The divine Gospel Principle and Seed of Regeneration and Word of Faith is put by God as his free Gift in all men though it is not manifest or known to be such in aâ—l and this neither the Aâ—minians nor the Remonstrants nor Jesuits ever did affirm but aâ—e generally professed Adversaries to the inward Word and Spirit of God in men as much as your selves witness Bellarmine for the Jesuits who saith in his Treatise de Verbo externo That he is a mad-man who relieth upon the Testimony of a Spirit within him that is oft fallacious and ever uncertain And Arminius his followers are generally against the Doctrine of inward divine Inspiration and Revelation as is apparent from their printed Books It doth not follow as ye insinuate that the Condition of Pagans is better than that of Christians or thaâ— the Gospel opens a door to mans undoing which ye build on a false supposition That t e Pagans are incapable oâ— rejectiâ—g the Physitian who is neâ—er offered to them This ye assert without all proof and the contrary I have proved and is clear from Scripture that Faith is offered unto all men and the Gospel preached to every creature at one time or another before their end and all are called some at one hour and some at another Pag. 83. Ye most grosly traduce and abuse me by alledging and fathering upon me as mine which are not mine at all two assertions 1st That Grace is propagated by our natural Parents 2dly Tâ—at there is habitual Sanctification in all me by nature That both thâ—se are extream falsly alledged on me the Reader shall see by reading pâ—g 91 and 92. cited by them Yea on the contrary I say that Seed or Principle of Holiness put in Mâ—n and Infants is derived from Christ the second Adam and therefore not from the first Adam or our immediate Parents and I believe the Souls of all men have come from God by Creation and do not believe that the Souls of the Parents generate the Souls of the Children and if the Souls of the Children are not generated from the Souls of the Parents then surely the divine Seed and Principle is not derived by humane Generation as if the Soul of the Parent were the Author or Original of that divine Principle but on the contrary both the Soul and the dvine Seed and Principle in it come from God and Christ nor do my words give you the least occasion to think otherwise for although the Parents are not the Author of the divine Seed and Principle in the Souls of their Children yet according to Paul's Doctrine there is commonly a great diffrence betwixt the Children of Believers and Unbelievers the one he calleth Unclean and the other Clean or Holy and it is plain from Scripture that the Children of the faithfull Israelites were called the Holy Seed and had an excellency in them above the Children of the Moabites Amonites and Canaanites c. because the noble divine Seed and Principle was more clouded and vailed in these last and lay under more Rubbish and Impurity and therfore God forbid the People of Israel to joyn in Marriage with these unclean Nations lest their Seed should be defiled with them and a wrong mixture should happen as sometimes did and therefore the great Uncleanness of Parents commonly doth more vail and cloud the divine Principle and Seed in their Children than where that Uncleanness is not so great and that the Parents are true Believers And because I assert that there is a Seed of Holiness in all men

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