Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	father_n	love_v	world_n	20,571	5	5.9599	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80146	The marrow of Christianity: or, A spirituall discoverie of some principles of truth, meet to be known of all the saints; represented in ten sections. / By T. Collier, minister of the gospel. Whereunto is added an epistle, written by M. Saltmarsh.	Collier, Thomas, fl. 1691.; Towne, Robert, 1592 or 3-1663. Assertion of grace.	1647 (1647)	Wing C5291; Wing T1978; Thomason E1157_1; Thomason E1157_2; ESTC R208677	55,702	142

dies the death that so he might free man from death and so Christ in bearing the sinne and the condemnation recovers man out of this lost and undone condition Two objectictions here need to be cleared Object 1. Whether Christ Jesus the second Adam bare the sins and so the condemnation of all men Ans First it is without question that he took the sin and fault of the first Adam upon him and so the sinne of the world of man whose nature was in him and so taking the sinne so the condemnation of the whole upon him else he could not have effected that work for which he came Object If Christ beare the sin and condemnation of all why then are not all saved Answ 1. All are in one sense saved that is with an externall salvation from the present curse and death pronounced and so the whole world have a being by Christ and a redemption a salvation a peace which it enjoyes by him a mercy that they are not sensible of Col. 1.20 Having made peace by the blood of his Crosse by him to reconcile all thâ—ngs to himselfe whether things in heaven or things on earth c. Note all things are reconciled What things The same that were made by him verse 16. All things partake of this reconciliation and peace Secondly all are not saved with an eternall salvation bâ—cause all doe not beleeve It is true that there was a salvation purchased from the externall part of the present curse for that present sin yet Adams posterity acting other sins draw on other externall judgements but there was likewise by the taking away of the present judgement or death threatned a prevention of the present execution of that eternall death included and so a spirituall and an eternall life by Christ obtained yet so as that none partake of it but beleevers so that although there be a salvation purchased by Christ and tendered unto all yet none are made partakers of this salvation but beleevers and none can beleeve savingly but those who are drawn up to the Father through the Sonne by a power above themselves who were known and beloved of God from everlasting the Father giving forth his Sonnâ— as a publick person making saâ—isâ—action to the Law of Transgression rhat all mankind might bee brought under the tender of the Gospel that so upon beleeving they might be delivered from both the first covenant and transgression no man being indeed delivered from either but by beleeving all men remaining in the first Adam and so under the Law of transgression in the Spirit unlesse beleevâ—rs Christ having purchased an eternall salvation but keeps it in his own hand and dispenseth it in the Spirit to those to whom God gives hearts to receive both him and it so now nothing hinders the salvation of any man with relation to Christ a Saviour or Deliverer from the transgression and sin of the first Adam on Gods part externally all partake of it internally onely believers Hee is the Saviour of all but especially of them that beleeve And nothing on Gods part hinders the eternal salvation of all with relation to the purchase or price paid but only on Gods part his eternall purpose to draw up some into union with himselfe in â—is Son and leaving others to beleeve if they wouâ—d or could And from hence on the crea ures part being thus left onely a Christ tendered able to save them if they beleeve they being left of God having neither wiâ—l skill nor power to beleâ—ve perish everlastingly under the rejecting of the Gospel Object It seemes to be injustice in God to condemne the sin of all upon Christ and yet to condemne it upon the sinner too Answ 1. It was as easie for Christ being thereunto appointed of the Father to make satisfaction to the Law of Transgression for the sins of all as one Such was his excellent worth Secondly the spirituaâ—l and eternall part of it remains still with God in Christ and is handed forth to none but beleevers and so it remaines that there is no injustice in God to put such a worth in the sufferings of his Son that it is able to satisfie the law of transgression for all and able to save all that come to God by him and yet to condemne sinne even the sinne of the first as iwell as the rejecting of the second Adam n all those that refuse him seeing his eternall purpose in all was the setting forth of his Son as a peace-maker that so there might be a visible ground upon which the beloved of God might accept of peace and so come to enjoy that invisible union with the Father in the Spirit which he from eternity intended and likewise that there might be a visible rule of rejecting all who wilfully conâ—emne their own peace and so judge themselves unworthy of eternall life Quest Did Christ purchase life and love from the hand of the Father Ans Nay he did not purchase life and love from the hand of the Father but was a gift flowing forth from the Fathers love The death of Christ was not the cause efficient either of life or love but love in God was the efficient cause of the coming forth and suffering of Christ John 3.16 God so loved the world that he gave his Sonne Qu. In what sense then may Christ be said to deliver from wraâ—h 1 Thess 1.10 And to purchase his Church with his blood Acts 20.28 Answ 1. He delivers from wrath in a two-fold consideration First from that wrath and justice of God gone forth in a righteous law it being broken wrath is gone forth upon all because God is Truth and so in the letter wrath is gone forth upon all through Adams trnasgression and so all unbelievers in that sense are under wrath and there remain eternally if not delivered John 3. last 2. They are delivered from wrath with relation to their apprehension Never any soul comes savingly to Christ but he first makes him sensible of an estate of wrath and so every beleever may truly say They were once children of wrath that is in an estate of wrath under the Law of Transgression and so are delivered from wrath to come because if God had not from everlasting received them into the number of those written in heaven they must likewise have endured wrath to come Secondly He purchased his Church with his blood and so salvation for them under two considerations 1. He purchased his Church from the Law of Transgression God having said In the day that thou eatest thereof thou shalt dye Man eates and so should have died eternally had not God provided such a remedy therefore he gives his Son to purchase Man from that condition 2. He purchaseth His with his blood from wrath and condemnation in their own apprehensions Man being sensible of his lost condition must have something to satisfie his conscience therefore likewise the Father gives Christ and in both these not as the first and moving

cause of any thing in God but God out of his love gives forth his Son to effect that work As if a man indebted for more than he is ever able to pay the Creditor having vowed satisfaction the debter is cast down and troubled exceedingly the creditor to satisfie both his own word and the mind of the debter sends forth his Sonne and fully inables him to pay the debt he brings along the debter with him payes the debt cancells the bands and sets him free and thus it was with the Father man had sinned God had said in the day thou sinnest thou shalt dye this debt of death must be discharged the Father that he might be just and yet a justifier and that the conscience of falne man whom he loved might be satisfied he gives or sends forth his Sonne he payes the debt and so satisfies the word of the Father and the conscience of the sinner and so indeed is not essentially the procuring cause of love but rather an effect of love to satisfie both the word of the Father and the conscience of the sinner and this was Gods way from eternity through which he intended to manifest himselfe to his people SECTION 5. How persons come to have benefit by this meanes that God hath appointed as the way of life SInners come to have benefit by Jesus Christ by believing Iohn 3.16.36 he that believeth on the Son hath life and he that believeth not on the Son shall not see life but the wrath of God abideth in him Faith as an instrument is the meanes appointed of God by which sinners receive and owne Jesus Christ and life by him For clearing this truth three things will be necessary to be considered First what faith is Secondly how it comes Thirdly the properties and effects of it 1. What it is faith is the apprehending and applying Christ and so the father and his everlasting grace in him 1. It is the apprehending of Christ that is the observing and beholding of him as he is in himself the seeing of him in his beauty and excellency Esa 33.17 thine eyes shall see the King in his beauty it is to see all that worth to be in him that the soule needs and then 2. to apply him according to the soules present occasion a dying Christ to a dead soule and this Christ commends unto us to be the faith by which soules come to enjoy salvation Iohn 6.40 this is the will of him that sent me that he that seeth the Son and believeth on him may have everlasting life note he that seeth the Son that is apprehends that worâ—h and excellency that ability the Father hath put in him to save sinners able to save all those to the utmost that come unto God by him and believeth on him that is applyeth him receiveth him as its alone Saviour and justifier to them he gives power to become the Sons of God â—ohn 1.12 even to as many as believe on his name 2. this faith doth not onely apply Christ as given forth of the Father singly and a part from the Father but it applyes that is ownes the Father in the Son and that everlasting love of the Father to the Soule brought downe through the Son for the Son is but the Fathers way down to sinners John 24.6 Iohn 12.44 He that believeth on me believeth not on me but on him that sent me that is be loveth not alone in Christ but believes injoyes â—hat everlasting good will and love of the Father to the Soule and so seeth the Father in Christ commending love and so giveing forth himselfe to the Soule and so is able to see and say tha it is indeed God that justifies and that God was in Christ as the way reconciling sinnâ—rs to himselfe not imputing their sins and now the sinner sees that Christ never acted any thing or brings down any thing to the Soule buâ— what was and is the good will and pleasure of the Father and so faith ownes not onely Christ but the Father giving forth the Sonne as the price of their redemption Ephes 1.7 Gal. 3.13 and way of their adoption Gal. 4 5. 2. How is this faith obtained Answ It is the free guift of God as Christ who is its objects and all other good things or every good and perfect guift comes down from the Father God in Christ is the Prince and Author of our faith Heb. 12.2 Looking to Jesus the Author and finisher of our faith Eph. 2.8 ye are faved freely by grace through faith that not of our selves it is the gift of God faith is the proper and peculiar guift of God no man cometh unto me except the Father which hath sent me â—raw him it is the Father that workes all the Father first loves and then gives his Son and then drawes Soules up unto himselfe in the Soâ— â—lse they never come No man comes tâ—â—ne unlesse the Father draw him Iohn 6. hence it is that the experienced soule desires to be drawn Câ—nâ— 1.2 Phil. 1.29 for unto you it is given in the behalfe of Christ not onely to believe but to suffer that is you who have received this guift of faith must expect to suffer likewise Obj. But is not faith held forth in the Gospel as the coâ—diâ—ion of the Covenant of grace he that believeth shall be saved A. 1. Although it seems in the letter of the Gospel to be held forth as a condiâ—ion of the Covenant he tha believeth shall be saved yet it is in the spirit or mystery of the Gospel of conditioâ— on Gods part it is true none can be said say truly himself that he is in the Câ—venant of grace before faith yet this faith is the guift of God as you have heard and if any condition it is on Gods part in the mystery and it is his promise Heb. 8.10 this is the Covenant I will make with them I will write my Lawes in their hearts saith the Lord that is I will take them off themse ves and make them partakers of my spirit which shall cause them to own love in God and o live out of themselves in God and shall cause them to act spiritually even as Jesus Christ himselfe acted and so faith may be said indeed to be rather a bâ—anch or part of the Covenant of gracâ— than the condition for God in the Covenant promiseth to write his Law and to give faith and all good unto the soule he gives Christ a Covenant and with him he gives all having given us his Sonne how shall he not with him give us all things 2. Faith is indeed an evidence to the Soule that it is in the Covenant of grace and made one with God hence it is called Heb. 11.1 The evidence of things not seene that is not seene with a carnall eye the spirit evidenceth it and faith receiveth that evidence to the soule is satisfied through faiths believing of the word and spirit of God Obj.

God in the spirit this doth 1 Cor. 1. after that in the wisdome of God the world viz. in the wisdome of the first Adam by wisdome knew not God but the wisdome of Christ teacheth the spiritual knowledge of God 1 Cor. 2.12.14 15 16. Hence it is that those who are taught of God despise the worlds wisdome and are content to be fooles to the world and in the worlds eyes that they may be wise in God Hence it is likewise that so many Ignorants in the wise and learned mens account are made partakers of the knowledge of God in the mystery which indeed according to the Word of the Apostle 1 Cor. 1.27 Confounds the wise and learned and mighty things of the world this being a truth that Saints are made one in the wisdome of the Father How should this in the first place incourage them to look up to the Lord for the more full enjoyment of this spirituall wisdome that as they are made one in the wisdome of God so they might live in the same wisdome and from a deep sence of their own folly to look unto the Lord for continuall teachings and leadings forth in the Spirit expecting that promise to be fulfilled thou shalt heare a voyce behind thee saying This is the way walk in â—t when thou turnest to the right hand or to the left 2 This might bee a ground of comfort to the Saints in all their walkings with God the wisdome of God is theirs that GOD with and in whom they are made one is their wisdome and in the conclusion they shall be swallowed up in the perfection of it as Christ himself 1 Iohn 3.2 3 This might answer that foolish opinion of the world who look upon the most Spirituall Saints as the worst Fooles in the world It is true the wisdome of God is folly with men but if they could looke with a spirituall eye they should see that those people are the only wise people wise in God and those who live below upon Creatures and things that will not nor cannot satisfie are indeed in Gods account the only fooles and they themselves shall bee driven to confesse it one day 4 Christ and the Saints are made one with God in righteousnesse Gods righteousnesse was Christs righteousnesse for the fulnesse of the God-head dwelt in him bodily He was filled with the spirituall indwellings of God who continually acted him according to the divine pleasure and as the second man was made one in the righteousnesse of the Father so are all the Saints made one in the same righteousnesse he was made siâ—ne for us that wee might be made the righteousnesse of God in him 2 Cor. 5.21 Quest How may the Saâ—nts be said to be the righteousnesse f God in Christ Answ Either First in the Letter or secondly in the Spirit First in the Letter there is a righteousnesse presented which is the first thing sinners are made partakers of that is the righteousnesse of a Christ dying upon the Crosse making satisfaction to the letter of the law and to the Conscience troubled by reason of that letter which is indeed the cause of sinne for where no law is there is no transgression Now Christ dying upon the Crosse satisfies the Law and likewise upon the sight applicatioÌ„ of him sati fies the troubled Conscience This is the first righteousnesse God discovers to the soules of sinners and by Faith makes them partakers of it and this is called the righteousnesse of God because God gave forth his sonne inabled him to go through and by his suffering to obtaine such a righteousnesse for his people that might both satisfie the law transgressed and the Conscience of man transgressing Secondly in the Spirit the Saints are made the righteousnesse of God that is God now as in Christ dwells and acts in his Saints by his Spirit writes his law in their hearts makes them partakers of his own nature and so goes on in fulfilling his own righteousnesse in them For the righteousnesse of the law in the Spirit is fulfilled in us aswell as the law in the letter for us who walke not after the flesh that is after the law in the letter but after the Spirit of Christ who dwells in us and acts according to its own pleasure and so by degrees drawes up the spirits of his people to himself untill at last they are swallowed up in the fulnesse of the righteousnesse of God in the Spirit and bee made wholly and for ever one in the Father with Christ 1 Iohn 1.2 A glorious mysterious truth meet to be known of all spirituall Ones this is the top of the Saints glory and their height of spirituall perfection the knowledge and enjoyment of this spirituall Onenesse in the Father in the sonne 1 John 2.24 5 There is an Onenesse in love and delight between the Father Son and Saints the Fathers love and delight is in his Son and Saints Matth. 3.17 This is my beloved Son in whom I am well pleased well pleased with his Son and with his Saints in his Son Hence the Lord speaking after the manner of men is said to delight and sing and rejoyce over his people even as the Bride-groom rejoyceth over the Bride Esa 62.5 Zeph. 3.17 to rejoyce even with joy and singing So likewise it is the delight and joy of the Saints to live in the Fathers love the very thoughts of it is precious and the enjoyment of it exceeding glorious though the soule seemes to come short of the perfection of that enjoyment in this world yet what it sees and enjoyes with the expectation of perfection in another world fills the soule with joy unspeakable and full of glory and now as the soule dwels in the Fathers love delight and joy so likewise it dwels in the Fathers will and it delights in and is well pleased with the wil of the Father it can say with Christ what ever temptation presents it self yet not my will but thy will be done such is the Onenesse betweene the Faâ—her Sonne aâ—d Saints they delight take pleasure in each other 6. There is a union in gâ—ory like wise the Fathers glory is the Sonnes glory and the Sonnes glory is the Saints glory what this glory shall be is unconceivable and unexpressable to go about to expresse it either with tongue or pen would rather darken it than illustrate it yet a word by the way The perfection of the Saints glory shall be the enjoyment of all things in God who is and shall be their everlasting fulnesse in the spirit Those who dreame of a Kingdome after the flesh or of any externall pleasures in the highest measure discover themselves to have exceeding carnall thoughts of the Saints glory It is true they shall have a Kingdome but a spirituall one so called because injoying all spirituall satisfactions in the Fountaine when the body and all the whole internall and externall part of man shall be turned into spirit

1 Cor. 15.44 And our vild body shall be changed and made like his glorious body In a word Such is the Saints glory and shall be in the perfection of it through their union with God in Christ that wee must conclude with 1 Iohn 3.2 We are already the sons of God but it doth not yet appear what we shal be But this we know when Christ shall appeare wee shall bee made like unto him and this is enough for us to know And as there is an Onenesse between Father Son and Saints so likewise there is a spiritual union between the Saints This was Christs prayer who was heard in all things hee prayed for that the Saints might be one as he himself was one in and with the Father the union of the Saints is not a carnal union but a spirituall they who are joyned to the Lord are one spirit Vse 1. To incourage all the Saints to presse forward in the power of the Lord after a farther knowledge and injoyment of this spirituall union with the Lord and with the Saints Truly friends as this was not only the resolution of the Apostle himself Phil. 3. but his prayer for the Ephesians 1.16 17. That the God of our Lord Jesus the Father of glory might give unto them the spirit of wisdome in the Revelation of him that their eyes being inlightened they might know what was the hope of their calling the riches of his glorious inheritance in the Saints so is it my desire not only to presse forward in the power of God after the knowledge of this mystery but that all the Saints might live in the knowledge of it that their hearts might bee comforted together being knit together in the spirit of unity and love The effects of the knowledge of this blessed union will prove exceeding glorious 1 It is that will produce a glorious spirituall communion and fellowship with the Father Son and Saints union alwayes being that which produceth communion even a civill union after the flesh when once the Lord saith concerning man and woman they are no more twaine but one flesh that produceth fellowship and communion after the flesh so likewise and much more doth a spirituall union produce a spirituall communion and fellowship a fellowship and communion with the Father and the Son in all his administrations in all the wayes and acts of his providence civill or spirituall the spirituall Christian enjoyes God in all 1 Iohn 1.3 Our fellowship is with the Father his son Jesus Christ Christ and the Saints from their union with each other 1 They dwell together in the spirit they are his house and he dwels in them the Temples of the holy spirit and they dwell in him they who dwell in God dwell in love 2 They enter together in the spirit eate O friends drink yea drink abundantly the Lord takes as it were spirituall satisfaction in his Saints and they take spiritual satisfaction in the Lord it is their life to live in the enjoyment of him 3 They walk together in the spirit they have their garden and galleries and pleasant delights 4 They talk together and commune with each other in the spirit the Lord he makes forth himself in the spiritual discoveries of his love to his Saints theÌ„ they are carryed forth to tell him of it to admire him in it and to praise him for it and thus there is many a sweet conference and heart-discovery betweene the Lord and a spirituall Christian which makes the soule to revive within it selfe 5 Christ and the Saints lye down together in the spirit and take their fill of love each with other they sleep as it were in the bosome of each other and so they rest themselves in love And this likewise produceth fellowship amongst Saints a fellowship in spirituals a fellowship in temporals and they continued in the Apostles Doctrine fellowship in breaking bread and prayer breaking bread from house to house being filled with gladnesse and singlenesse of heart Act. 2. and they who beleeved had all things commune a community as well as a unity that is so far forth as need is and cals for it so in guifts so in all things 1 Cor. 3.22 All is yours Paul Apollo Cephas And secondly the knowledge of this spirituall glorious onenesse which the Father produceth an exceeding earnest desire in the soule enjoying of it to live more more in that glory What is the reason Professors content themselues to be so low so carnall in their minds but because they were never acquainted with nor enjoyed higher things but the Apostle who had seen and tasted of that glory forgets all behind and presseth forward if so be that he might obtaine the resurrection of the dead Phil. 3. and apprehend that for which he was apprehended that love that grace that God who had apprehended him Certainly that soule who hath once tasted how good how gracious the Lord is in the spirit can never be satisfied with the knowledge of him in the Letter 3 The knowledge of this spiritual union with God produceth an acting more in and after the spirit of God How doth the creature set it self a-work and acts it self even in the Letter of the Gospel aswel as formerly in the Letter of the Law for want of knowledge of the union in the spiritual power of the Lord although without Christ that is not being acted by Christ we can do nothing the Creature being unacquainted with that spiritual mystical union with God acts himself in the things of God 4 The knowledge of this spiritual union with God produceth the killing crucifying of that earthly part nothing kils and destroyes the flesh but the growing up in the spirit Oh! how would the soule many times be content to undergoe any thing so it might bee rid of pride and selfe and those fleshly corruptions and why it is the growing up in the spirit that destroyes the flesh the more you live in and after the spirit the lesse after the flesh 5 It is that will help us to know Christ and the Saints more in and after the spirit and lesse after the flesh and so wil produce a more spiritual communion amongst all the spiritual Saints of Jesus 6 And lastly it is that wil make the thoughts of a change exceeding sweet because the soule lives in expectation of a glorious freedome from sinne and sorrow and a full perfection of spiritual and eternal glory therefore it can be contented to be dissolved and to be with Christ which is best of all where it shal for ever live in the continual admiration of and glorying in the spiritual enjoyment of God whose work shal bee everlastingly and fully to enjoy and freely to sing prayses unto the Lord. SECTION VII Wherein is declared what the Law is and what the Gospel is with the difference betweeâ— them both in the Letter and in the Spirit THE Law in the Letter is a rule of

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