Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	law_n	sin_n	transgression_n	3,416	5	11.8881	5	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

life answerable to those moral principles of nature left in man since his fall the substance of which Law was written in the heart of the first Adam and was contained in that Verbal word In the day thou eatest thou shalt dye the death Man having yet the principles of that Law remaining in him God having by the promised Messiah given a farther being to Mankind in the world hee gives forth the righteous Law more at large in the Letter that so his Creatures might have a rule in the letter to walk by and likewise might bee the more sensible of the losse of both that principle and power they had once in Adam given unto them and likewise with it gives though not the same power yet the same promise of external life in the Land God gives them 2 The Law was that by which sin came that is by which sin became sinfull For it is true had not God given a Law yet ' man would have been acting contrary to the pure mind of God therefore he giues a Law that sinne might become out or measure sinful and it was added because or transgression for where no law is there is no transgression For by the Law was the knowledge of sinne and so it was an Administration of death both in the hands of Adam as wel as Moses 1 Cor. 3 6 7. 3 The Law in the Letter was an Image or Character of that spiritual righteousnesse God intended to bring in by Jesus Christ Aas Adam was an Image of that spiritual perfection God intended to make his partakers of in the spirit by Christ So this Law in the Letter was a rule answerable to that moral principle of righteousnesse in Adam and a Character likewise of that spiritual righteousnesse that every beleever attaines in Christ the righteousnesse of the Law in the Letter was not that beleevers enjoy in Christ but that righteousnesse Adam injoyed in his state of innocencie It was not the righteousnesse of God but a Character of that righteousnesse holinesse and purity that all beleevers are made partakers of in the spirit It was not that righteousnesse by which God intended to give life and glory eternally but such a righteousnesse which had external promises annexed unto it For if there had been a Law given that could haue given life then righteousnesse had been by the Law Wherefore I coclude that the Law in the Letter was but a character of the spiritual righteousnesse of God which is the life of the Saints and that by which God never intended to justifie any to Eternity For the Law in the Letter killeth not justifieth but the spiit giveth life 2 Cor. 3.6 The Law was given to Adam in th Letter and Moses was he Minister of the Law in the Letter but Christ is the Minister of the Law in the spirit Therefore Moses saith himselfe A Prophet shall the Lord your God raise up unto you like unto me him shall you heare in all things Acts 3.22 23. Deut. 18.15 Object It is said Rom. 15.8 that Jesus Christ was the Minister of Circumoision Answ True hee was the Minister of it for the truth of God to confirme the promises made unto Abraham he was a Minister of it so as to fulfill the truth held forth in it So the word Minister Diaconos signifies God having promised Christ to come of the seed of Abraham he gives forth circumcision and divers other ordinances as Types representing him and he is the Minister of all to act and fulfill all and to bee the substance of all those types for the truth of God Else God had not been true in his promises neither had salvation been obtained either by the Fathers to whom the promises were made or the Gentiles who were a-farre off and likewise included in the promises Therefore hee was the Minister of circumcision for the truth of God to confirme the promises unto the Fathers and likewise that the Gentiles might glorifie God for his mercy Not so much a Minister in the giving forth of it but in the fulfilling of it which gives occasion to the Gentiles to rejoyce and praise the Lord. Object Paul applieth the words of Moses in the Law Deut. 30.12 13 14. Rom. 10.6 7 8. to be the righteousnesse of faith The righteousnesse of faith speaketh on this wise Answ It is true that Christ and the righteousnesse of the Gospel was included in the Law There was a literall or externall righteousnesse expressed in the letter to which were externall promises annexed but there was a spirituall and internall righteousnesse included which onely beleevers were made partakers of which was a righteousnesse brought in by Christ and obtained by faith which is the law in the Spirit or that spirituall righteousnesse of God that beleevers are made partakers of which is the second thing propounded what the Law in the spirit is Secondly the Law in the spirit or the spirituall righteousnesse contained in the Law as you have already heard is the righteousnesse of God which every beleever is made partaker of Note these two words for the more full clearing of it First that there was a spirituall righteousnesse included mystically in the letter of the Law which none ever saw into but those spiritually enlightned Paul had experience of it Rom. 7.14 For we know that the Law is spirituall but I am carnall The Law in the Letter was not spirituall For the same Apostle could say that he walked concerning the righteousnesse of the Law in the letter blamelesse Phil. 3. yet he callâ— it a fleshly walking If any man had cause of glorying in the flesh I much more And he saith he was alive once without the Law but when the commandement came sin revived and I dyed Rom. 7.9 alive without the Law in the spirit for he was not without the Law in the letter by that it was he judged himselfe to be alive he walked concerning that blamelesse but when the commandement came that is when the spiritual righteousnesse of the law was unfolded which was no lesse than the righteousnesse of God then he saw how short he came of that righteousnesse hee was yet but in the letter in the flesh and not in the spirit Then sin revived I died Secondly that this Law in the spirit is that spirituall righteousnesse of God that beleevers are made partakers of 1 Cor. 3.6 The letter killeth but the spirit giveth life The letter killeth the letter requireth an exact and perfect obedience which none was able to performe and so the very letter of the Law did kill So at first it killed Adam and all his posterity and so it killed the Jewes being given forth in a more large way for it was the administration of death but the Spirit giveth life viz. the Lord Jesus the spirit and substance of the Law both morall and ceremoniall for the first man was made a living soule to answer a morall righteousnesse the second was made a quickning spirit to give

life to those dead in the first Adam And as the Father hath life in himselfe so hath he given to the Son to have life in himselfe and hee quickneth whom he will John 5. The Law in the letter killeth the law in the spirit quickneth Therefore Christ saith I came not to destroy but to save Iohn 12.47 Secondly what the Gospel is There is likewise the Gospel in the Letter and the Gospel in the Spirit The Gospel in the letter which properly doth signifie glad tidings and this Gospel is to goe forth amongst all but none are made partakers of it in the spirit but beleevers All are made partakers of it in the letter it is glad tidings to all and that in a double sense 1. It is glad tidings to all for all have a Being by it it is that which hath made peace for all an external peace in taking away that present curse Secondly it is that wherein internal and external peace is held forth and propounded to all which is glad tidings none are exempted in the letter til they exempt themselves through unbelief and so judge themselves unworthy of eternal life Secondly there is the Gospel in the letter likewise as it is a Gospel of spiritual peace and reconciliation And thus every beleever receives it first in the letter through the power of the spirit and this is Christ in the flesh dying upon the crosse taking away the condemnation of the Law in the letter And this is that answers the guilt of sin in the natural conscience a visible satisfaction for a literal transgression This was Gods way to take away sin and this is the first discovery God makes of himself to a sinner because he is pleased to conform himselfe to that way that might best suit with our understanding and so by degrees to draw us up more in the spirit unto himselfe and this is the Gospel in the letter answering the Law in the letter and the conscience troubled through the sense of sin which is the first knowledge of Christ and is indeed but a knowledge after the flesh and so is in the esteem of the Apostle but a carnal knowledge that is being compared to the spiritual knowledge therefore the Apostle saith 1 Cor. 3. I cannot write unto you as unto spirituall but as unto carnall even as unto Babes in Christ Note I doe not speak thus of the knowledge of Christ upon the Crosse and the application of it taking away the guilt of sin as a low and slight thing in it selfe For first it is Gods way to satisfie sinning souls and so none ever partake of mercy but by this way Secondly it is that being wrought by the spirit of Christ brings souls under the denomination of children 1 Iohn 2.12 Thirdly it is that by which the soule enjoyes much joy and peace who so hath obtained it from the Lord hath obtained a good degree and much boldnesse in the spirit Yet fourthly God usually by this way brings souls up into a spiritual union with himselfe and in comparison of the souls enjoying of God in Christ the Scripture calls it a carnall or fleshly knowledge and doubtlesse many may attain the knowledge of the Gospel in the letter and may own a dying Christ upon the Crosse and yet be but a humane faith a literal Gospel and never truly known in the Spirit But those who are brought to the knowledge of and beleeving in Christ dying upon the Crosse by the saving work of the spirit shall grow up in the more spirituall knowledge of him Secondly the Gospel in the spirit is the righteousnesse of God imparted in the spirit to the beleever it is the making of the beleever partaker of the same nature of the same spirit that was in Christ Jesus The Gospel in the spirit is the same as the Law in the spirit and represents the spiritual righteousnesse of God with which he intends to cloath his people and it is called The righteousnesse of God in Christ 2 Cor. 5. As there was a literal transgression of the Law so there is a Gospel in the letter to answer it a Christ dying upon the crosse As there was a spirituall righteousnesse included in the Law so likewise is there a spiritual righteousnes in the Gospel that is in Christ they are both in Christ the former righteousnes is the knowledge of Christ without as dying and satisfying the second is the knowledge of Christ spiritually formed in us which is here done in part and we shall in the conclusion bee wholly changed and swallowed up in that spirituall righteousnesse And indeed here lies the great mystery of the Gospel in these three particulars 1 God in Christ 1 Tim. 3.16 2 Christ spiritually in the Saints Christ in you the hope of glory Col. 1.27 3 That ful spiritual change into the spirit at the last day 1 Cor. 15.15 So that this is the glad tydings of the Gospel in the spirit not only that wee are made one with God but likewise that wee are made one in God he dwelleth in us we dwell in him and wee now serve no longer in the oldnesse of the letter that is with our old nature in the old letter given forth to Adam by Moses to the old end the obtaining of righteousnesse but in the newnesse of the Spirit that is the renewed mind by the spirit to a new letter written in the heart to a new end to glorifie the name of our Lord Jesus and to declare our coÌ„formity to him in the spirit That this is in the Gospel in the spirit which the Lord Jesus brings up his unto by degrees the Scriptures in the spiritual understanding will declare not onely for confirmation 2 Cor. 5.16 with Heb. 10.19 20. In the first the Apostle saith Henceforth we know no man after the flesh yea though wee have known Christ after the flesh yet henceforth we know him no more after the flesh Note first there is a knowledge of Christ after the flesh even of the Saints Although we have known Christ after the flesh yet know we him no more Why vers 17. If any man bee in Christ he is a new Creature Christ is formed in him after the spirit and hee comes now to know a spiritual Christ within him as well as a fleshly Christ without him The second Scripture saith Wee have boldnesse to enter into the holyest by the blood of Christ by a new and a living way that he hath consecrated for us through the veil that is to say his flesh where likewise note that the bloud of Christ is but the way into the holyest and the flesh of Christ is the veil through which we enter into the holyest that is into the spiritual and heavenly injoyment of God We come first to the flesh and secondly to the spirit the flesh being the way to the spiritual enjoyment of him where Christ is entred already in the perfection and will in conclusion draw

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

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 Isaiah 32 20. Blessed are ye that sow besides all waters c. Isay 33.16 He shall dwel on high his place of defence shal be the munitions of Rocks bread shal be given him his waters shal be sure vers 17. and thine eyes shall see the King in his beauty c. London Printed for Giles Calvert at the Black spread Eagle neer the West end of Pauls 1647. To the Reader Christian Reader FOr to thee alone do I commend this small Treatise who alone art able to judge of spirituall things for the spiritual man judgeth all things I have here in this Treatise presented unto publike view some principles of Truth Although I suppose that some particulars herein may seem somewhat strange at the first sight yet I question not but the same Spirit of Truth which is given forth from the Father through the Son to the Saints wil by degrees so gather Vs up into the mysterie of Truth that we shall all speak the same thing from our walking in the same light and acting in the same power I have in this place only three words to mind thee of as a preparative to what thou shalt reade in this ensuing Treatise First that the discovery of the first man Adam to be but a humane man a man indued with humane perfections is not a strange but a glorious truth and meet to be known for the knowledge of this one particular leades us to the knowledge of the Creatures nothingnesse the wisdome power righteousnesse c. of the Creature it is all but of the Earth and that it is the proper work of Christ the second man to ruine and destroy in thee all that is of the first Adam even those reliques that remain that wisdome is turned into folly that strength into weaknesse that righteousnesse holinesse into meer filthinesse and pollution so that Christ doth not where he comes in mercy restore man to his first condition as it was in Adam but destroyes those principles as we are Christians and so creates a new man in us which after God is created in righteousnesse and true holinesse Ephes 4.24 and he that is in Christ is a new creature 2 Cor. 5.17 All old things are done away behold all things are become new and as is the earthly such are they who are earthly as is the heavenly that is Christ such are they who are heavenly 1 Cor. 15.48 Secondly that the glory of a Christians life is in the knowledge of Christ living in him so the Apostle Gal. 2.20 I am crucified with Christ Neverthelesse I live yet nâ—t I but Christ liveth in me and Christ in you the hope of glory is the great mystery of the Gospel for the Saints to know Col. 1.27 that is not to live wholly on the eying of what Christ hath dâ—ne without us for us but likewise to be able to experience the life of that Christ in us being made partaker of the same spirit of the same Annointings c. Thirdly that the knowledge of Antichrist is the knowledge of a mystery I mean a mystery of Iniquiâ—â— which none can know but those enlightned from â—bove that as the mystery of the Gospel is bid so likewise is the mysterie of Iniquitie hid from them that perish Lastly and in a word My desire is that what truth thou findest here written thy spirit may bee made one in and with the same truth that so both thou and I may have communion fellowship with the Spirit in the same truth and what information or consolation thy spirit findeth from what is truth letting any Creature-weaknesse thou findest passe let God have the glory and so thy poore friend in the unity of truth and fellowship of the Gospel hath his utmost end THO COLLIER A Table of the principall things contained in this Treatise SECTION 1. OF Adams condition before his fall pag. 1. Adams in a condition of humane perfection pag. 1. 2. The Image of God what in Adam pag. 2. 3 5. Mans best wisdome but the remainder of the first Adam in it many too much glory pag. 3. 4. What the Image of Adam is not pag. 8. SECTION 2. The cause or ground of mans fall pag. 8. First the mutability of his condition pag. 8. God not the cause of sin pag. 10. The second cause of mans fall pag. 11. Satans Temptation pag. 12. Why Satan called a Serpent pag. 12. The cause of mans fall disobedience pag. 13. The Tree of Knowledge of good and evill why so called pag. 13. SECTION 3. Mans misery by reason of his fall pag. 14. 15. Mans misery considered under 3. heads pag. 16. SECTION 4. What is the meanes God hath appointed for the recovery of man out of this condition that is iesus Christ pag. 27. The sin and fault is laid upon Christ pag. 17. 18. Christ bare the sins of all all are saved and how not saved and the reason why pag. 19. 20. 21. Christ not the efficient cause of love but rather an effect of love pag. 22. 23. 25. How Christ delivers from wrath pag. 23. 24. SECTION 5. How persons come to have benefit by this meanes that God hath appointed as the way of life which is by Faith pag. 26. What Faith is pag. 26. 27. How faith is obtained pag. 28. Faith not a condition of the Covenant pag. 29. Faith a branch of the Covenant pag. 30. Faith an evidence of the Covenant pag. 30. The meanes by which Faith is wrought pag. 31. The properties and effects of Faith pag. 32. How faith justifieth pag. 32. 33. Faith produceth peace with God pag. 33. Faith puts the soule into the possession of love it fills the soule with joy pag. 34. SECTION 6. Wherein the condition of persons restored by Christ and their union with God is discovered which is first a freedome from sin pag. 35. Second in being one with and in Christ pag. 36. Christ and the Christians relations one first Christ a Son so the Saints pag. 36. Secondly relation of spirituall union pag. 37. In the Spirit power wisdome righteousnesse love and glory pag. 38. to the 49. Saints Communion with the Father Son and each other pag. 50. 51. 52. SECTION 7. Wherein is declared what the Law is and what the Gospel with the difference between them both in the Letter and in the Spirit pag. 55. First what the Law is in the Letter pag. 55. 56. 57. Secondly what the Law is in the Spirit pag. 56. What the Gospel in the Letter is pag. 61 62. What the Gospel in the Spirit is pag. 64. The Mystery of the Gospel what pag. 65. The life of Faith in the most spirituall pag. 67. 68. The difference between the Law and the Gospel pag. 70. 71. The

glorious effects of the knowledge of God in the Spirits pag. 63. SECTION 8. The Matter of the Church what pag. 75. SECTION 9. The spirituall Kingdome of Christ in his Church in the latter dayes of the Gospel discovered pag. 80. Who are the subjects of Christs Kingdome pag. 81. The externall glory of the Church of Christ in the latter dayes pag. 82. 83. The spirituall glory of the Church pag. 85. The Kingdome of Christ wholly spirituall pag. 90. Objections answered concerning the personal reigne of Christ pag. 93. SECTION 10. Of death resurrection and Judgment pag. 108. 2 Part. A briefe discoverie of Antichrist or the man of sin both in the History and in the Mystery pag. 113. To the Reader PErusing this Treatise I could not but take notice of some pretious truthes in it and commend them abroad Rom. 14.17 Ephes 4.3 1 Cor. The spirituall designe of this Author I finde to be this to set up the Kingdome of God in spirit and to draw believers by that more into spirit and that no difference of outward administrations or Ordinances should divide Christians that are baptised into one spirit which Truth I did much rejoyce to see from his penn and practice and should rejoyce to see the like from all the rest We know he is not a Iew who is one outward Rom. 2. neither is that Circumcision which is outward in the flesh we are the circumcision saith the Apostle Phil. 3. who rejoyce in Christ Jesus and have no confidence in the flesh There are some excellent Truthes hinted in this booke which I intend to speake on as of the two Adams the spirituall Church the spirituall Liberty the spirituall not personall reign of Christ in a little Treatise of my own Ephes 1.17 1 Cor. 2. The Lord fill us with the Spirit of wisdome and Revelation The spirituall man judgeth all things Iohn Saltmarsh THE Marrow of Christianity SECTION 1. Of Adams Condition before his fall THe condition of Adam in his innocercy before his fall war 1. A condition of humane perfection an upright and perfect man this is the conclusion of wisdome Eccles 7.29 Loe this onely have I found that God hath made man upright but they have sought out many inventions Obj. But it is said Gen. 1.27 that God created man in his own Image in the Image of God created he him therefore it seemes that Adam had more in him then perfect humaniâ—y that he was partaker of the divine nature Answ For the clearing of his Scripture two things are to be considered 1. what is meant by the Image of God 2. 2. what is not mean by it 1. what we are to understand by the Image of God in which Adam was creaâ—ed 1. reason wisdome and understanding Adam was made a reasonable wise and understanding man in this particular he was in the Image of God A wise God there is no searching of his understanding Esa 46.28 Adam had the Image of Gods wisdome not the wisdome of God not the thing it selfe it dwelled in God fully it was essentiall in him but imparted to Adam it was and is in God essentially he is wisdome it selfe Adam was but the Image God himselfe the substance That this Image was in man at first appeares first from Scripture Gen. 2.19.20 the Lord brought all the creation to wit sensitive Creatures before Adam that he might give names unto them or to see what he would call them God would now put him to the imploying of that reason and understanding he had given unto him a perfection of reason above all other Creatures 2. It appeares from naturall experience hence it is that there is so much enquiring after a perfection of humane reason so much studying of Arts as Philosophy Logick Rhetorick c. but from these corrupted reliques or principles of reason yet remaining in faine man striving after and hardly being satisfied wiâ—hout the perfection of reason able to give a reason of all things and this your heathen Philosophers have gone far in and this is that may be attained in an high measure and yet be but a reasonable morall man nay were it possible to attaine that perfection that was in Adam yet it would be no more then a morall and humane perfection and this is that which many who beare the name of Christians too much presse after and glory in as if without this wisdome there could be no knowledge of the minde of Christ thus did the Greekes seeke after wisdome 1 Cor. 1.22 the Greekes being the deepest in the knowledge of humane Arts and of the nature and cause of things therefore they would judge of the Gospel according to reason they seeke after naturall wisdome but saith the Apostle we preach Christ to the Greekes foolishnesse so indeed is the Gospel in the ministery of it meer folly to the highest naturall understanding in the world nay it is that which the wisdome of the Gospel destroyes where it comes in power he destroyes the wisdome of the wise and brings to nought the understanding of the prudent 1 Cor. 1.19 and here lies the great mistery of mistake I had almost said of Iniquity we seeke after the knowledge of God in the wisdome of the first Adam how many are there that would confine the knowledge of God unto this wisdome who are not ashamed to say that Philosophy is the mother of Theologie and without this naturall wisdome men must come short in the knowledge of God when the truth is the first Adam was of the earth earthly the second is the Lord from heaven and they who have but the first Adams wisdome are still of the earth earthly the wisdome of the first Adam comes infinitely short of bringing us to the knowledge of God in the spirit but it is by the wisdome of the second Adam who is the Lord from heaven and the wisdome of the father we attaine the knowledge of God in the spirit which wisdome destroyes and brings to nought the wisdome of the first Adam 1 Cor. 1.19 Chap. 2.6.7.8 and 3 Chap. 18.19.20 Note that all unbeâ—ievers and carâ—all professors are in the wisdome of the first Adâ—m all believers spiritually made alive by Jesus being delivered from themselves are in the wisdome of the second Adâ—m the Lord Jesus who is the wisdâ—me of the Father 1 Cor. 1.24 2. Adam was in the Image of God that was in a perfect morall pure and sinlesse condiâ—ion he was made upright innocent without sin but he sought out many inventions Qu. How may a morall purity and righteousnesse be said to be the Image of God Answ 1. God was and is perfectly essentially and spiritually pure Adam was but the Image or Character of this purity as it is possible to draw a compleate Image or Caracter of a living man in peece of stone or timber and we say and speake truly that it is the Image or likenesse of a living man yet it is not a living man nor

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