Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	put_v	sin_n	4,748	5	4.7703	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77750	A faithfull messenger sent after the Antinomians: to try their power in their last place of refuge, who are fled to Gods decrees for shelter, as Ioab did to the hornes of the altar, and say that they will dye there, I Kings 2. 29.30. Imprimatur Ja. Cranford.	Bakewell, Thomas, b. 1618 or 19.	1644 (1644)	Wing B533; Thomason E40_23; ESTC R5091	47,721	42

into the spirituall Kingdome or Church of Christ only our heart should not be set upon these things So then all that can be gathered from this Parable is this those that enter into the spirituall Kingdome or Church of Christ their outward peny for the day of this life shal be all alike there is no sort of men that have any promise for more of outward things than other men Eccles 9.2 But what is this concerning the glory of Heaven saith Paul There is one glory of the Sun and another of the Moone and another glory of the Stars for as one star differeth from another in glory so also is the resurrection of the dead 1 Cor. 15.41.42 So the Saints of God they that have done most and in the best manner being acted by the strongest Faith and with the purest aimes at the glory of God they shall receive most of God For the Lord will render to every man according to his work Psal 62.12 Blessed are they that dye in the Lord one reason is because their workes follow them Revel 14 13. The Lord will give both grace and glory to them that walk uprightly Psal 84.11 He giveth more grace to the humble Jam. 4.6 Thus you see they that most and best improve their Talent of grace here shall have both more grace here and glory hereafter therefore the workes of Sanctification are well-pleasing to the Lord in a justified person and the more Sanctification wee have here the more glory wee shall have in Heaven for ever for what is the glory of Heaven but the perfection of sanctification which is begun here and the grace of Sanctification is nothing else but glory begun therefore the Apostle in that golden chaine of grace he puts glorified in the place of sanctified Rom. 8.30 He that believeth on him that sent me hath everlasting life and shall not come into condemnation but it passed from death to life John 5.24 It is eternall life to know God to be the onely true God and Iesus Christ whom he hath sent Jo. 17.3 and this knowledge is in all beleivers So then I conclude he that most increaseth in grace here must needs increase his glory hereafter Yet this hinders not the spirit of God from being both the Author of grace and glory and the degrees thereof for this sanctification is that work of grace wrought by the spirit of God in beleevers which adornes them and makes them fit Temples for himselfe to dwel in he infusing grace into them makes them all glorious within Psal 45.13 This work is done onely by the spirit of God in the first infusing of it and we are more passive in the worke but we improving that Tallent and growing in grace as we are commanded 2 Pet. 3.18 In this we are labourers together with God 1 Cor. 3.9 And so doing we may both increase our grace here and glory hereafter This Sanctification or work of grace that is wrought in the soule differs both from inherent righteousnesse and from imputed righteousnesse for inherent righteousnesse is that civill justice that we have by the light of nature which is bred and borne with us and cannot properly be called grace but nature The Gentiles doe by nature the things contained in the Law which shewes the work of the Law written in their hearts Ro. 2.14 15. This was not infused into us but growes from naturall principles But the righteousnes of Sanctification is that worke of grace infused into us by the spirit of God as clean water that is poured into a stinking vessel which doth something corrupt the scent of it takes off that sweet savour that should ascend up into the nostrils of God so that we dare not appeare in the presence of God at his seat of justice having nothing but this upon us yet in its proper place is wel-pleasing to the Lord as I said before For he hath wrought in us that which is wel-pleasing in his sight Heb. 13.21 But if wee should presume to put this righteousnes of Sanctification in the the place of justification and so stand before Gods Tribunall Seat having onely this it would he as filthy rags and as a menstruous cloth Isa 30.22 64.6 and could not justifie us in the sight of God Now imputed righteousnesse is that holinesse of the humane nature of Christ which is without us and remaines onely in Christ and therefore it is pure and cleane in the sight of God as the water in the Fountaine In this alone we dare appeare in the presence of God and by this perfect righteousnes of Christ without us the defects of our Sanctification in our owne persons is covered so that now our works of Sanctification are accepted and all our failings are made up by that perfect reghteousnesse which onely remaines in Christ and imputed unto us and all our sins are imputed to him so long as we carry about with us this body of sin Christ makes interession for all our failings till this mortall shall put on immortality and this corruption shall put on incorruption and we by death bee freed from sin Rom. 6.7 Then shall this imputation of Christs righteousnesse cease and we shall be fully and perfectly sanctified in degrees and this shall bee our glorification and our happines to all Eternity when all defects and weaknesses shall be done away This shall be the honour of all the Saints Psal 149.9 Thus you see that God did not actually love his people from all eternity if wee look beyond the Creation it was but intentionall or a purpose to love them and when Adam was created then God loved him as the principle of his creatures and after the fall before conversion God onely loves that workmanship of his in man that is left since the fall and after conversion as his owne child yet but in part sanctified and in heaven as wholly sanctified Again some have more grace here than others and shall have more glory than others and therefore more beloved than others yet the change lies onely in us and not in God For there is no variablenesse with God neither shadow of turning James 1.17 Christ is the same yesterday to day and for ever Heb. 13.8 And saith the Lord I change not therefore the sons of Jacob are not consumed Mal. 3.6 But as al the creatures differ in their goodnesse so every one receives his measure of the love of God take the creatures in their first creation yet then God did not love a dog so wel as he loved a man nor the foules of heaven as the Angels of heaven If this were well observed it might be sufficient to convince them of another grosse errour that was then defended against me stil they hold the same which is this After a man is converted he is as dead as before even as dead as a stone and all his actions in themselves as they came from him are as bad as the works of the devill They

answer it wilt thou disaâ—ull my judgment wilt thou condemne me that thou maist be righteous Job 40.2.8 Then what if God was pleased to try Abrahams faith Heb. 11.17 Must they harbour ill thoughts against God Touching the Almighty we cannot find him out Job 37.23 Oh the depth of the riches both of the wisedome and knowledge of God! How unsearchable are his judgments and his waies past finding out Rom. 11.33 Then what if God permit the Divel to be a lying spirit he did not infuse lies into him but as a just Judge upon Ahab that would not heare the Prophet of God when he spake the truth he is now punished by them that speake lies And so was Iacob given to the spotle and Israel to robbers not by infusing the sinne of theft into those that robbed and spoiled but as a punishment of some sin in Israel abusing those creatures either to pride or drunkennes gluttony or whoredome or some way or other for commonly the sin may be seen in the punishment certainely some way or other they sinned with those creatures that the Lord in justice caused them to be taken from them and because the Egiptians were so cruel to Israel the Lord by his over-ruling providence who hath the hearts of men in his owne hand therefore he can easily make these enemies to be at peace with those that please him Pro. 16.17 So that he gave them favour with the Egiptians to lend them jewels and other needfull things for their use and then the Lord brought them out of that Land that they could not restore them againe now this was no sin because they did obey the revealed will of God both to borrow and to goe away with them now actions are not first evill and then God is offended with them but when God is offended with them then those actions become evill as on the contrary actions are not first good and then approved of God but first approved of God and then good because he approveth them Againe God hath hedged his people about and Christ prayes God to keep them from the evill Iohn 17.13 But if they grow wanton of Gods protection and sleight the prayer of Christ and be remisse and carelesse to please God in all things what if God withdraw his protection from them and so they fall necessarily into sin and misery must God be blamed for it who shall bind him to keep them from sin and misery he gave them power at the first tostand and they prodigally lost that power now must God be bound to supply prodigals at their pleasure they have carelesly wasted that which they were trusted with already now I suppose they themselves would not still supply a prodigall whom they have much trusted already and he takes no care to keep not to improve any thing but spends all that comes into his hands then why should God be blamed for not doing that which they would not doe themselves Againe God knowes how to bring good out of evill and he can make the very falls of his people to be profitable unto them so that all things shall worke for their good yea their very sins as we read of many failings in David before those great and foule sins of murder and adultery but those falls gave him cause to see his weaknesse and seeling the smart of it in his conscience he ever walked more watchfully afterwards and so Peter was full of failings before that he fell into that great sin of denying his Master with cursing and swearing but that so pierced his heart with griefe and sorrow that it stirrd up more caresulnesse to please God and feare to offend him than before so that we read not of so many of his failings after that as before nay after this saith he must we obey God or men judge yee he that denyed Christ through feare of men now he cannot but speake the things which hee hath seen and heard Acts 4.19.20 5.28.29 So then God may have a hand in sin as it is an action and yet be cleare from the defilement of it as also he is the Author of all actions and yet not the Author of that sin that cleaves to and defiles those actions as a man is the cause why his horse moves yet if he move lamely that is from himselfe no sin can be committed without God hee hath a hand in all sin and yet no sin can cleave to him Oh the infinite holinesse of our God! Ioseph's brethren sold their brother into Egypt yet saith he you did not sell me it was the Lord that sold me hither now they sinned through malice to their brother and through envy to prevent the accomplishment of his dreames this was their end in it why they sold him but God did mercy to him and them and their posterity to save much people alive Gen. 50.2 And the Jews crucified Christ yet saith Peter you have done but what God determined should be done Acts 4.28 But they finned in murdering him without a cause unjustly and all to satisfie their lust and malice upon him But God saw that his death was just when he tooke our sins upon him by imputation and so condemned him for the same yet not ayming at that end which they did to satisfie his malice but in his great mercy to his Church and people to save their soules eternally Thus God by his over-ruling providence can make the wrath of man to praise him and the remainder of wrath will he restraine Psal 76.10 Like a wise Phisitian who is able to make a soveraigne medicine of ranke poyson he can handle sin and he can make good use of sin and yet be free from the guilt of it for in him we live move have our being so that the hand that is stretched cut to slay another could not move without the Lord and yet he is clear from the sin of murder for no action in it selfe is a sin for God is the Author of it but the finfull intent of the heart makes it to be a sin and this was infused by the Divell and not by the Lord. Then let us say with David Against thee onely have I sinned and done evill in thy sight that thou mayst be justified when thou speakest and cleare when thou judgest Psal 51.4 O Lord righteousnes belongs to thee but unto us confusion of faces Dan. 9.7 But these men speake rightly of themselves out of their owne mouthes they may justly be condemned being as they say as dead as a stone after conversion and all they have to doe is but to let the spirit of God doe his owne workes in them and by them so that their best works as being acted by them are done But as we move a stone so the spirit of God moveth them by their owne confession and still they are as dead as a stone and their best works are no better than the workes of the Divell Againe if they sin they say the spirit

been slumbring For what of this I am not here speaking of the causes of our justification but of the witnesses which is the spirit of God and our spirit or conserence But one of these you have lost which is your conscience many of you which I can make to appeare by your dealings with men and you with me at this time The fourth tenet you hold that God cannot correct you for sâ—n and yet you say that I confesse that God doth not punish and plague his people in wrath sury but what of this Will it hold therefore that God doth not correct them at all for sin saith David There is no rest in my bones by reason of my sin Psalms 38. But if thou be made whole sin no more lest a worse thing come unto thee John 5.14 Thou shalt be dumbe saith the Angel because thou beleevest not my words Luke 1.20 But if you be not satisfied read my book better and answer those Scriptures alleadged to prove it or else for shame leave cavilling The fist Tenet and so here you own them all although you say that they are in my trimming but here your naturall conscience flyes in your face saying tongue thou liest but for this Tenet which is that the free grace of Christ hath freed you from the commanding power of the law of God and yet you say that I confesse that the Judiciall law was not made for us and that the Ceremoniall Law was ended in Christ and that we obey the morrall law freely without the lashing or constraining power of it but what of this we obey the law and so escape a whipipng but the best of us may be whipped againe if we be negligent in our obedience to it but this is not our controvercy about the manner of our obedience to the law of God whether it be love or whether it be fear that moves us to obey it but whether the commanding power of the law of God be abrogated or made void to beleevers so that they wil not be moved by love nor feare to obey the law for say they it is no rule for them Thus Mr. Simpson expressed himselfe to me and confested the same before the Assembly of Divines if you would leave your sophistay and desire satisfaction I would entreate you to read my book better In the next place you say I must not call you Aypocrites and sons of Belial and rejecters of the law of God just like theeves and whores who love those sins and as a sweet morsell can hide them under their tongue yet they would not be called theeves and whores by no meanes but it is my disposition you must bear with me for I shal cal a spade a spade and I am the more bold now the baudy Courts are down yet I must needs confesse it is not very toothsome to them that are guilty and if you say that I take upon me to be both witnesse and Judge I have answered you already that your hereste hath been condemned by all good men ever since Luthers time and you tax me for slandering accusing you but you need not except you could cleare your selves better and for rash anger but I being angry at your sins and not at your persons I may be angry and yet not sin And then you tax me with contradictions but in the mean time you can prove none Then you say that I storme against those that have inherent holinesse when I only bring it in for distinction betweene the imputed righteousnesse of Christ and our inherent righteousnesse or sanctification Page 1. But marke here who they be you know not for stil you are but dead stones and empty trunks Again because I say that the imputed righteousnesse of Christ abides in him and not in us although our faith receives and makes it ours but you say faith abides in me and faith is imputed for righteousnesse I answer faith for the goodnesse or worthinesse of it as a grace is not imputed but as a hand or instrument taking hold of Christs righteousnesse and thus faith hath a long arme which can reach from earth to heaven and take hold of Christs righteousnesse and yet not bring it into the soule by infusion A Beggar can take a suit of cloaths with his hand and cloath himself although he doe not put it into his belly then take heed how you say that it is a lame faith that brings not the righteousnesse of Christ into the soule by infusion that justifies you but leaves it without but he is the blessed man whose sins are covered for the being of sin is there still You say that I affirme that the sinnes of Gods people lay on Christ upon the Crosse and yet you say that I affirme we are in a damnable estate before we beleeve as if it was not Christ but our saith that takes away our sins but this I have answered in the first Tenet Againe you say that I say God is of purer eyes then to behold sin but here you mistake my words again leave out with approbation for the very next words of the Prophet are these Wherefore lookest thou upon them that deal treacherously Hab. 1.13 This was the divels practise to Christ and his children will follow their example Againe you say that I confesse that the children of God have sins and that God sees them I answer God sees them as mortally wounded and as dying daily yet we are not freed from sin till death Rom. 6.7 But yet God sees them read my book better Againe you say that I affirme that Gods spirit wil not dwel where sins are yet that I should say that sin is where the spirit of God dwels the last of these I grant but the first of these is a manifest lye as if by sophistry you would make me to be ignorant of what I have written it is true I say that the spirit of God wil not dwel in that foule and filthy heart where the divels reigne page 4. line 3.8.15.20 Christ wil not be an underling in that soule where the Divel reignes in ful possession but there is no such word in my book that Christ wil not dwel where sin is the Divell may come sometimes where Gods spirit dwels as an intruder where he hath nothing to do but to trouble and molest the best of Gods people Againe you say that I affirme some things that are doubtful as where I charge you to hold that you must neither repent nor be sorry nor pray for the pardon of any sin past present or to come neither must we heare of it any more I answer I shewed you my author wher it was written by some of your own gang I suppose you have seen it the author was be that made the answer to Dr. Taylors book I doubt but that you know him and besides your doubt is of my proofe but you deny not the thing which shewes that you are or may be ashamed

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