Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	assembly_n	body_n	zion_n	24	3	8.4664	4	false

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

Spirit and then he walkes not after the flesh but after the spirit having the Law of the spirit of life within himselfe guiding him in the way of holinesse and so that Scripture is made good 1 John 3. The annoyntings which you have received shall teach you all things and ye need not that any man teach you and The spirituall man judgeth all things yet he himselfe is judged of no man 1 Cor. 2.14 Application To incourage the Saints in the power and spirit of Jesus to presse forward after this knowledge and injoyment of God in the Spirit this was Paules resolution who had tasted of the spiritual discoveries of God as deeply as any to presse forward after perfection Phil. 3. Forgetting things that are behinde not alwayes living below The effects of it will prove very glorious 1. It is that by which you shall be able with the more evidence of light and truth to judge of things that differ the spirituall man judgeth all things 2. It is that will make the life of a Christian exceeding glorious carrying him through all difficulties with much spirituall joy 3. It is that will put a period to all differences and divisions amongst the Saints Divisions flow from our ignorance and dwelling so much in the Leter 1 Cor. 3.3 whereas there are among you divisions and strife are ye not carnall and walke as men Those divisions and that strife amongst the Saints about things in the Leâ—ter argue that they are exceeding carnall but this knowledge of God in the Spirit will as a mighty Guâ—â—e swallow up all those litterall differences and put an end to all strife both among particular Saints and in the Nations Esa 2.2.3.4 When once the Mountaine of the Lords House which is his Saints comes to be established on the topp of all Mountaines and Hills that is in the spirituall injoyment of God above all carnall and flâ—shly things then shall all warres and divisions have an end and not till then 4. It is that will cause many a glorious Starre to fall from heaven many who have acted much after the Letter will upon the discoveries of the glory of God in the Spirit fall from that light they seemed to have SECTION VIII The matter of the Church what THE Church of Christ may be considered either as more generall or more particular 1. More general and then it includes the whole body of the Saints in the spirit this of some is called the invisible Church but to speake in the Scripture-Language it may be rather called the general or universal Church the whole body of Saints in the Spirit called the mysticall body of Christ because of their spiritual union with and in Christ their head This Church or assembly for so the Greek Ecclesia properly signifieth we shall read of Heb. 12.22.23 ye are comâ— to Mount Sion and unto the City of the living God the heavenly Ierusalem and to an innumerable company of Angels and to the generall assembly or Church of the first borne and written in heaven and to the spirits of just men made pâ—rfect this is the Church that shall be made one in glory he generall assembly of Saints the spiits of just men and it is that might be desired at present that Saints Communion might flow more from their union in the spirit and not altogether from the union in the letter this is the glorious Church of Christ and the knowledge of it in the spirit will cause Saints to own each other more in the spirit 2. The Church of Christ may be considered more particular or a particular body or company of Saints in the visible profession of the Gospel walking in the injoyment of Ordinances taking particular care of each other and building up each other in the faith of this Church we shall reade frequent in the new Testament and this Church is likewise called the body of Christ 1 Cor. 12.27 and it is not to be questioned but that this practise is very commendable amongst Saints and the knowledge of God in the Spirit and of Saints in the Spirit will not breake or lessen the fellowship of particular Churches but increase it and make it to be more spirituall for questionles that which tends to the breach of communion and fellowships amongst Saints is not of God for God is love they who dwell in God dwell in â—ove it is that will increase love and this is the more excellent way and that which in conclusion will swallow up all differences yet one thing is much to be desired that is that there might be a generall union amongst the Saints that those who are spirituall might not be divided in spiritual Communion because of some litterall differences about the use of ordinances and the like Oh that the Lord would helpe us to beare with each other in such things why cannot Saints in matters of difference beare with each other according to the Apostles rule seeing he that observeth a day observeth it to the Lord and he that observeth not a day observeth it not to the Lord and both give God thankes Obj. But our difference is in matters of Ordinances for the most part which God commands and hath given them to us as priviledges Answ True yet they are such commands and priviledges as God hath given to his Servants to leade them up to himselfe in the Spirit and what if some injoy God gloriously in the Spirit without these and we finde them spiritual and walking answerable to the spirit of Christ why should my conscience judge another mans Liberty and why should not we hold Communion with such in the Spirit and in the letter too in those things wherein there is a union but the truth is there is too-too much erring at present upon both hands the one judging it too carnal for any Saints to walke in the use of ordinances which is not a truth at present the other judging it inconsistent with the Gospel and the state of a Christian to live without the practise and use of Ordinances a third sort there are that would submit to Ordinances but want Administrators and this is more carnal than ether of the former because they expect that to be in a creature which is onely in God but here should be a learning and forbearing where the spirit of Christ is A fourth sort there are who put Ordinances upon those not capable of them without any word at all in the letters and this is the most carnal work of all and savours much of the earth and of an old Testament-spirit from whence usually the ground is brought and it were much to be desired that the Lord would be pleased to enlighten their eyes that they might have more spirituall apprehension of the Gospel and the end of Gospel-Ordinances yet it should be the wisdome of those taught from above to own any thing of God where-ever they finde it and although it is true there cannot be a Communion with

What is the meanes by which God worketh faith Answ The meanes by which God workes faith is his word and spirit by the preaching of the Gospel as the instrumentall meanes of his spirit working as the principall meanes Rom. 10.14 Iohn 6.63 now it is true God is not limited in his way of working that is he hath not confined himselfe to a verball preaching although it is true likewise that he ordinarily and usually worketh faith by by such meanes but a Gospel preaching as of necessity in the working of faith that is a spirituall Gospel desiring of the love of God in Christ and such a preaching may be by the spirit of Christ in reading some word or any other way he pleaseth to worke and it may truly be called a Gospel-preaching any spirituall Gospel discoverie to a soule through which it is brought up into Gospel-injoyments may truly be called a spirituall unfolding or preaching of the Gospel Hence it is that the preaching of the letter or a verball preaching is no where called a powerfull and prevailing preaching unls the spirit preach it is the spirit that must convince the world of sin Iohn 16. and our Gospel came not onely in word but in power and in the holy spirit 1 Thes 1.5 It is true God usually worketh by means but it is as true that he can as well worke spiritually without meanes if he please and this he hath done much of late I do not question but many who are spiritually inlightned and live in the spirituall injoyments of God have had experience of it Qu. 3. What are the properties and effects of faith Answ The properties and effects of Faith are many It justifies the soule from sin Act. 13.39 by him all that believe are justified from all things from which they could not be justified by the Law of Moses Qu. How may faith be said to justifie Answ 1. Not as the efficient cause of our Justification that is God onely in Christ it is God that justifies who shall condemn But 2. Faith justifies as it receives Christ and applyes him as its justification so that it is said to justifie because it satisfies and quiets the soule in Christ who is its justification Rom. 4.5 he that worketh not but beleeveth on him that justifieth the ungodly his faith is counted for righteousnesse Note two words 1. He that beleeveth on him that justifieth that is Christ all that beleeve are justified by him Acts 13.39 So it is Christ that justifieth faith onely ownes that justification held forth in Christ 2. word His faith is counted for righteousnesse that is either first God never declares a man righteous and just untill he give him faith to enjoy his righteousnesse in Christ or else secondly his faith is counted or called his righteousnesse because he never till then enjoyed his righteousnesse And so that when I say or the Scripture saith that Faith justifieth that is faith receives and ownes the justification of God in Christ declared and so the soule by it lives in the enjoyment of justification and freedome from sin The 2d property or effect of faith is union peace with God Rom. 51. Being justified by faith we have peace with God chap. 15.13 Now the God of hope fill you with joy and peace through beleeving This is one glorious effect that those who once were a-farre off should now bee made nigh by the blood of Christ and be brought into the enjoyment of it by beleeving The third effect is it puts the soul into the possession of the love of God 1 John 4.16 We have known beleeved the love that God hath to us and God is love and he that dwelleth in love dwelleth in God and God in him It acts the soule above it selfe and causeth it to dwell in God and so to dwell in his love and this is an exceeding glorious effect and that which in the fourth place fills the soule with joy 1 Pet. 1.8 Joy unspeakable and full of glory What can a soule desire more than to dwell continually in the love of God When the soule is satisfied from its union with God and its dwelling in God that all the administrations and makings forth of God is love unto it And thus it dwels in love and from hence is filled with joy it causeth the soule alwayes to dwell at the right hand of God where is joy and pleasure for evermore Fifthly in a word to conclude the effect of faith is such as that God by it workes up the soule to an internall and externall conformity to Christ in some measure with a spirituall and eternall conformity in perfection in another world 1 John 3. 1 2.3 Phil. 3.19 where faith shall cease and love and unity be made perfect 1 Cor. 13.13 SECT VI. Wherein is the condition of persons restored by Christ and their union with God discovered THe Restauration of persons by Christ may be considered 1. either externall and generall or else 2. more speciall and spirituall First externally and generally and that hath a relation to aâ—l it is as ye have heard formerly 1. A condition of being in the world 2. A condition of possibility of a spirituall and eternall well-being in God if God in his Sâ—nne draw up the soule to himselfe John 6.44 But secondly and that I principally intend is the more speciall and spiritual condition of soules thus drawn up to God in Christ it is not onely a restauration to the condition of the first Adam with relation to a freedome from sin This every beleever enjoyes by Christ a freedome a justification from sin But secondly every soule drawn up out of it selfe to God is brought into the condition of the second Adam which is a condition as far above the first as the heaven is above the earth For the first man is of the earth earthy the second Man is the Lord from Heaven And as all men have born the Image of the earthy so those who beleeve beare the Image of the heavenly as is the heavenly such are all they that are heavenly 1 Cor. 15.47 48 49. And wherein Christ exceedes the first Adam therein beleevers exceed for they are as he is even in this world 1 Iohn 4.17 Now the condition of Christ and so the Saints exceeds the condition of the first Adam not onely in their being upheld by God but principallâ— in these foure particulars 1. In their spirituall relations unto God Christ and so all beleevers are related to the Father as Sons and that not onely by creation as the first Adam or naturall generation but first Christ a Son by a spirituall proceeding and comming forth from the Father who was eternally one in the Father and so in him all beleevers are made by the same Spirit the adopted Sons of God being made partakers of the same divine Nature Adams Sonship was in the flesh by creation or in the Spirit by regeneration and the Spirit of adoption which is indeed

a mystery to all naturall men and worthy to be looked into and known of all the sonnes and daughters of Syon 1 Iohn 3.1 2 3. Behold what manner of love is this that we sh uld be called the sonnes of God 2. Relation of Christ and so of the Saints as of sons so of a spirituall union with God not onely a union by way of peace but a union of Spirit thus was the Father and the Son one Iohn 14.10 11 Iohn 10.30 I and the Father are one And thus are all the Saints one in the Father and the Son and in and with each other in the Spirit Iohn 17.21 It was a part of the prayer of Christ who was heard in all things he asked That they also may be one in us Now the union of the Father Sonne and Saints may be considered either as first a union of spirits The Lord powred down of his Spirit abundantly upon the Lord Jesus according to that glorious prophesie Esay 11.2 And the Spirit of the Lord shall rest upon him the spirit of Wisdome and understanding the spirit of counsell and might the spirit of knowledge and the feare of the Lord. And this was fulfilled when Christ was baptized Matth. 3.16 Iohn 1.22 23. Of this spirit are the Saints made partakers Iohn 14.16 17. I saith Christ will pray the Father and he shall give you another Comforter and he shall abide with you for ever even the spirit of truth whom the world cannot receive This Spirit of Christ or this spirituall anoynting is that which every son and daughter of God are made partakers of Rom. 8.9 Now if any man have not the Spirit of Christ he is none of his Christ dwels spiritually in all the Saints Christ is in you except yee bee reprobates Therefore it concernes all who professe themselves to bee Christians to examine themselves It is much to bee feared that there are exceeding many carnall Christians I mean that bear the name of Christians and that in a more than a common and ordinary way And if Christ be in you Rom. 8.10 the body is dead because of sinne that is the body is a dead and sinfull body and cannot act toward God and if Christ be in you you shall be sensible of it Never a soule wherein Christs dwels but is sensible of its own deadnesse through the dwelling of Christ there Col. 3.8 ye are dead saith the Apostle and your life is hid with God in Christ but the spirit is life because of righteousnesse that spirit of Jesus that adopteth sons to the Father in him and hath discovered and made the soule partaker of the righteousnesse of God in him lives and acts continually in the spirituall Christian Hence it is the Apostle could say by experience Gal. 2.20 I live yet not I but Christ lives in me Thus are the Saints made partakers of the same spirit of life that was in Christ Jesus 1 Cor. 6.17 he that is joyned to the Lord is one spirit of the same annoyntings and the annoyntings that ye have received shall teach you all things 1 Iohn 2.27 2. They that are joyned to the Lord are made partakers of the same power there is a union with the Father in his power the spirit of Might was powred upon Jesus Christ and he stood in the power of the Father as he came forth in the wisdome of the Father so he acted by the power of the Father and this power the first Adam never had and as Christ the head was upheld in the Fathers power he was annointed with the holy spirit and with power Act. 10.38 All power in heaven and earth was given to him so that he stood in the power and strength of the Almighty and this did not the first Adam if he had then he had not fallen he is called Esa 9. the mighty God the everlasting Father the Prince of Peace so that he stands while God stands So likewise this is the condition of all the Sainâ—s spiritually made one with God in him the same power upholds them that upheld Christ they are kept by the power of God unto Salvation Gods power is become the Saints power A glorious word of comfort for the Sons and Daughters of Syon with relation to affâ—ictions either externall or internall they stand not in their own strength they are not founded upon their own bottome they are out of themselves the power of God is theirs and they may conclude with comfort that while God stands they shall stand he hath promised to be with his in affâ—iction to uphold them to comfort them to carry them through in his bosome If the Saynts were but sensible of this truth that the power of God is for them it is that would exceedingly helpe them against the feare of faâ—ling 2. Consider this might be a warning to the Saints to take heede of acting in their own power but in all undertakings to see themselves acted by a power above themselves 3. As there is a union of spirits a union of power so there is a union in wisdome the wisdome of God is become the Saints wisdom and that not as in the first Adam he was made partaker of wisdome God imparted wisdome unto him so as to make him a reasonable man humane wi doÌ„e according to his humane nature so that here dwelt in him as you have hâ—aâ—d formerly a humane perfection in this par icular but the second Adam Christ was not onely made partaker of the guifts of wisdome but he was the very wisdome of the Father he was both the power and the wisdome of God he had the spirit of wisdome powred down upon him he dwelt in the Fathers bosome and lived in the knowledge of the whole Councel of God and from hence he never did his own will but the will of the Father and as Christ so all the Saints are made one in this wisdome Christ who is the wisdome of God is made unto us wisdome 1 Cor. 1.30 not onely by way of imputation but by the operation of the same spirit who dwells as truly in every beleever as in Christ and as the wisdome of the spirit increaseth so the wisdome of the flesh decreaseth that wisdome in the first Adam was a humane wisdome this a spirituall and heavenly wisdome this wisdome destroyes that wisdome that is in the things of God he destroyes the wisdome of the wise and brings to nought the understanding of the prudent that wisdome sets the creature a-working this sets the creature a beleeving that wisdome carried on the creature in its own power this spirituall wisdome sets the creature out of himselfe in the power of God that wisdome carried on the creature to the answering of God in the letter and yet in all comes short this wisdome carries on the soule where it dwells not after the oldnesse of the letter but after the newnesse of the spirit In a word that wisdome could not helpe to the knowledge of

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