Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	adoption_n	cry_v	father_n	9,732	5	5.0154	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91366	The way step by step to sound and saving conversion, with a clear discovery of the two states, viz: nature, & grace: and how to know in which state one is, and the way to come out of the one into the other. Or, The ready and right path-way for the first Adams posterity to get out of their fallen estate accompanied with sin and misery, into the relation and family of the last Adam, which estate is attended with grace and glory, &c. With many weighty questions answered, and cases of conscience resolved, for the clearing and confirming the truths asserted. / By Robert Purnell.	Purnell, Robert, d. 1666.	1659 (1659)	Wing P4241; Thomason E1800_1; ESTC R209703	66,581	144

O how may this encourage us to stir up our selves and take hâ—ld of God! See Isa 64. 7. Isa 27. 5. Let him take hold of my strength and he shall make peace within me As there is no promise to us till we believe so if once we believe all the promises are ours he hath promised to be a tower a rock a refuge a covert from a storm and hidden place in time of danger he hath promised to hear us when we pray to answer us when we call to open to us when we knock Psal 50. 15. Mat. 7. 7. Ground this in the bottom of your hearts that without faith in Christ and obedience to Christ there is no promise of life and salvation by Christ no coming to the Father but by him no coming to Christ but by faith no getting of faith but by waiting upon him in the use of means c. And so to close up the fourth head let the Reader consider that this looking unto him coming unto him receiving of him and believeing in him is spiritually to be understood and spirituâ—lly to be performed 4. Step for the carring on and compleating this work there is dropped into him or her the Spirit of grace by which he is at length imboldened to go unto God with confessions and petitions he puts on the resolution of the King of Ninive Jonah 3. and saith within himself I will cry mightily unto the Lord who can tell but that he may have mercy upon me He principally prayeâ— for these and the like things 1. He prayes for more light that he may see his sinnes and the vildness of them more fully that he may arraign accuse and judge himself for them 2. He prayes for pardoning mercy Pardon my sin saith David for it is wondrous great 3. He prayes for purging mercy 1. He prayes for an increase of light that he may see his sinnes more fully and clearly that he may abhor arraign accuse and judge himself for them That which I see not teach thou me saith the Prophet Again Job 13. 23 How many are mine iniquities and my sins make me to know my transgression and my sin Job 40. 4. Behold I am vile what shall I answer thee once have I spoken yea twice but I will proceed no farther 2. He prayes for pardoning mercy Rom. 8. 15. We have received the spirit of adoption whereby we cry Abba Father As a little child at first saith Dad and Mam so doth a Christian the evidence that the Lord gave Ananias of Saul's conversion was this Acts 9. 11. Behold he prayes He that hath not this breath of Prayer is either a dead man or in a dangerous swoun Psal 25. 7. Remember not the sins of my youth nor my transgressions but according to thy mercy remember me for thy goodness sake 3. He prayes for purging mercy Psal 19. 12. Who can understand his errors cleanse thou me from secret faults Psal 79. 9. Purge away our sins for thy name sake the soul is not satisfied with pardoning mercy unless he may have purging mercy also so that pardoning mercy is so great a belly-mercy that it hath many mercies in the bowels of it 2 Cor. 5. 19. it brings reconciliation with God and admission into his favour and adoption of children whereby the soul hath access to God as a Father with child-like boldness and acceptation of our services and sanctification of every condition to us and supportations under tryals and crosses and last of all peace joy comfort which are not so much fruits of pardon as fruits of purging and keeping down of sin that it reign not in our mortal bodies He freed me from the guilt of fin and shall I love the filth of fin He made me a member of Christ and shall I be a filthy member of so holy a body He hath made me a branch and shall I be a polluted branch of so holy a stock the Lord forbid Let the Reader consider that although we have brought Prayer under the fourth Step or head yet this is to be understood that the habit or root of this grace or gift was infused or conveyed into the heart and soul in the first step to wit illumination but it lay there as fire under ashes or sap in the root of the tree it was still and dumb it did not open the mouth nor inlarge the heart until Vocation and Believing had made way If wee did consider what order and method the Lord doth take to unveil his love to man and what order and method man should take to apprehend and apply this love it will make much for our satisfaction Viz. Gods order is he goes downward from the Cause to the Effect and we must goe upward from the Effect to the Cause he goes from Election downward we must go from Illumination Vocation Regeneration and Believing upward and thus God and we at last shall meet in the middle way we must prove our selves to be called and he will acknowledg us to be elected Let us consider that golden chain Rom. 8. 29 30. For whom he did foreknow he also did predestinate moreover whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified c. Here is a golden chain indeed no link thereof can be unlinked because the fastning thereof is from and by the Lord First whom he fore-knew for his own as the word is taken John 10. 14. 27. those whom he marked out as it were out of all other men in the world and set his affection upon 2ly he also did predestinate that is ordained to be conformable to Christ their head in part both in grace and glory 3ly Moreover whom he did predestinate them he also called to the obedience of faith by the outward preaching of the word and the inward and effectual operation of the spirit and whom he called them he also justified that is God merely of his own grace and free will forgiveth our sinnes and pronounceth us just justice and mercy doth both meet in this justification justice in that he will not justifie a sinner without a perfect righteousness and mercy in that he will accept of such a righteousness that is neither in us nor done by us but by our surety for us all eminent acts as justification regeneration sanctification are but one act in God as we have proved before but because of our darkness and unteachableness the Lord doth speak to us after the manner of men and so doth make out things gradually to us leading us from step to step from things more plain to things more and more hard as we are able to hear and understand and practice them 5. The fifth and last step that I shall name for the carrying on and compleating this work is the Lord doth cause the soul secretly to give it self up in an everlasting Covenant and so to surrender all the interest that it had in

it self to God that made it and Christ that bought it and so his soul is carried forth to a secret resting relying leaning staying and hanging upon the mercy of God in Christ alone for life and happinesse Now he looks after and endeavours to be found in walking in the way of sanctification he reads and finds 1 Pet. 1. 2. that if he be elected to life it is through Sanctification of the Spirit unto obedience and 2 Thes 2. 13. God hath chosen a people from the beginning to salvation through Sanctification of the Spirit and belief of the truth He labours for holiness as well as happiness he reads and findeth that the word of God hath a purifying faculty in it John 15. 3. Ye are clean through the word that I have spoken to you Ps 119. 9. Wherewith shall a young man cleanse his way but by taking heed thereto according to thy word Ps 119. 11. Thy word-have I bid in mine heart that I might not sinne against thee Of Grace-begetting and Soul-converting means for all heedfully to attend upon that hope to enter into Heaven THere are springs of Grace or pipes of conveyance which if cut off or neglected we may live in sinne and die in sinne and at last go to hell but if we heedfully and frequently make use of them we may live in the fear of the Lord and die in his favour and enter into heaven these means are for the increasing holiness as well as for the attaining it and therefore we are not to satisfie our selves with making use of them now and then but frequently and willingly for the same meanes that doth work the work of Illumination doth also work the work of Conversion Vocation Regeneration Faith and Repentance c. And not only work and beget these in us but increase it and cause it to flourish and grow up from one degree of grace to another untill we come to the unity of the faith and of the knowledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ the means follow 1. Keep close to Grace-begetting and Soul-converting Ordinances 2. Dwell much upon the meditation of Grace-begetting Promises 3. Frequent the company of Grace-begetting and Soul-converting companions 4. Be frequent in the cherishing of Grace-begetting Considerations 5. Gather and treasure up Grace-begetting and Soul-converting Experiences 1. Keep close to Grace-begetting and Soul-converting Ordinances and they are these three 1. The hearing of the word preached 2. Reading of the Scriptures 3. Frequent and earnest Prayer First of the First 1. Hearing of the Word preached Acts 2. 37 41. it was by hearing Peter preach that the Jews were pricked at the heart and converted and three thousand added to the Church at once So Acts 26. 17 18. God sent Paul to preach for the opening of mens eyes and turning them from darkness to light by teaching sinners the way of God David assured himself they shall be converted to him Psal 51. 13. the word of god is the seed of life which is sown and takes root in thâ— hearts of them that God will save 1 Pet. 1. 23 25. It is the word of God which is the incorruptible seed by which we are born again it was those that had ears and heard not that were not converted and born again Mark 4. 12. c. as we should hear the word preached in order to conversion so for the begetting of faith in our hearts Luke 10. 17. Faith cometh by hearing Ephes 1. 13. in whom also ye trusted after ye heard the word of truth the Gospel of our salvation Isai 55. 3. hear and your soules shall live Now in the use of this blessed meanes observe these four rules and thou shalt never miscarry but get something by every Sermon thou hearest 1. Try the doctrines preached by the Scritures Act. 17. 11. they received the word with all readiness of mind and searched the Scriptures daily whether those things were so 2. Receive what thou findest agreeable to the word as from the Lord 1 Thess 2. 13. for this cause also thank we God without ceasing because when ye received the word of God which ye heard of us ye received it not as the word of man but as it is in truth the word of God 3. Keep in memory as much of it as may be James 1. 25. Being not a forgetful hearer but a doer Heb. 2. 1 2. Therefore we ought to give the more earnest beed to the things which we have heard leâ—t at any time we should let them slip vers 3. How shall we escape if we neglect so great salvation 4. Indeavour to practise it thy self and communicate it to others Mat. 7. 26. Every one that heareth these sayings of mine and doth them not is like unto a foolish man that built his house upon the sand James 1. 25. But whoso looketh into the perfect law of liberty and continueth therein being not a forgetful hearer but a doer of the work this man shall be blessed in his deed therefore be ye doers of the Word and not hearers only deceiving your own souls 2. The next Faith-begetting and Soul-converting Ordinance is reading the Scriptures many a soul hath had happy experience of the benefit of reading the Word Psal 19. 7. for the Law of the Lord is perfect converting the soul Acts 8. 28. The Eunuch was reading in Isaiah and in the 37th verse we read he was converted and baptised 1 Tim. 4. 13. Till I come give attendance to reading Rev. 1. 3. Blessed is he that readeth and they that hear the words of this Prophesie Acts 17. 11 12. They searched the Seriptures daily whether those things were so and many of them believed 3. The next Grace-begetting and Soul-converting Ordinance is frequent and â—arnest prayer prayer is a fruit of faith and yet prayer is a means for the begetting of faith as the Spirit is the fruit of prayer so prayer is the fruit of the Spirit Luke 11. 13. Compared with Rom. 8. 15. In the former place the Spirit is said to be the fruit of prayer in the latter place prayer is said to be the fruit of the Spirit whereby we cry Abba Father c. Isa 55. 6 7. Seek the Lord whilst he may be found call upon him while he is neer let the wicked forsake his way and the unrighteous man his thoughts c. James 1. 5. If any of you lack wisdome let him ask of God that giveth to all men liberally and â—pbraideth not and it shall be given him Joh. 4. 10. Jesus said unto her if thou knewest the gift of God and who it is that saith to thee give me to drink thou wouldst have asked of him and he would have given thee living water 2. Dwell much upon Grace-breeding and soul converting promises there are promises of direction and supportation and promises of protection and promises of justification and sanctification and promises of

found in his own righteousness but in Christs righteousness all the rest he accounts as dung 10. He that is born again or truly converted hath his soul renewed in its facultiâ—s and vertues when the Lord made man in his own image Gen. 1. 26 27. Gen. 9. 6. which image of God in man consisteth not in any bodily shape but in the nature of the soul as it is a spiritual and immortal substance indued with three faculties Understanding Will and Memory as the Deitie hath three Father Sonne and Holy Ghost this image of God in man by his fall was defaced which by regeneration is again restored and renewed 1. In its faculties 2. In its senses 3 In its vertues 1. In its faculties 1. Understanding 2. Will. 3. Memory 1. The Understanding that by the fall was darkened is now again by regeneration â—nlightened Ephes 5. 8. Compared with Ephes 1. 18. 2. The Will that was inthralled is now renewed by which it doth choose the good and reject the evil 3. The Memory that since the fall of Man would forget the good that it should have reteyned and retein the evill that it should forget is now restored so as to treasure up spiritual things and let slip carnal things The Conscience which is Gods Deputy in man that did cease to do his Office being seared with an hot Iron 1 Tim. 4. 2. is now awakened and sits as Judge overall your Actions accusing in one thing excusing in another now if Conscience he not a Bridle it will be a Whip if it be not a Curb iâ— will be a Scourge if you will not hear the Warnings you shall feel the Lashes if it doth not restrain from Sin by admonition it will put uâ— to pain in sin by Contrition The Senses also they come to be exercised Heb. 5. 14. to discern both good and evil the Sense of Hearing is frequently exercised in hearing the joyfull sound and the Sense of Seeing is exercised in beholding the wonderfull works of God and the Sense of Smelling is exercised smelling a sweet savour in Christ and all his wayes and so for the rest of the Senses they are ever now and then exercised about spiritual things The Vertues of the Soul or graces of the Spirit they begin also to be employâ—d about matters of great concernment viz. Faith endeavours to believe and lay hold on God for what he hath promised Hope anchors upon the promise and waits with patience for a supply of all its wants Love is exerciâ—â—d in loving of God his Ordinances and People and sometimes in doing good to his enemies Prudence iâ— a verâ—â—â— whereby we foresee how things arâ— to be done in respect of time place and mâ—nner and what will be the event of each bâ—siness which is undertaken prudence in our hearts to guide our thoughts and in our mouths to order our speeches it is prudence in the evils of sin to choose none and in the evils of punishment to choose the lesser 2 Sam. 24. 12. Another Vertue which begins to be exercised is Temperance which moderates our desires and brings the Appetite under a rule of reason then Constancy or Perseverance is another Vertue whereby a man is resolved to persevere to the end in the knowledge profession and worship of God Justice is another Vertue which giveth every man his due it binds us to give due to God to our Parents and Kindred and to exercise Verity and Equity in all that we do lo what a wonderfull change is here yet notwithstanding all this the Soul is the same after conversion as it was before and so it shall be after the resurrection the same there being the same faculties only thus changed the Soul is renewed and restored to its primitive institution and so its purity and blessednesse is or shall be greater than ever it was before c. Thus the Regenerate doth partake of another begetting of another birth of another nature that a man should be the same and not the same the same man for Body yet as different in quality as if another soul did dwell in the same body he of a lyon iâ— become a lamb of a wolfe a sheep of a Saul a Paul of a persecuter a friend of the persecuted here is a blessed change indeed Wouldst thou know whether thou art regenerated art thou one whom God hath enlightned art thou one whom he hath called art thou one who art washed purged renewed sanctyfied examine thy heart throughly deceits lie low and false evidence is the fruit of a slight search Art thou one whose heart is taken with Christ when God delights in us thereupon we come to delight in him God knows us and thereupon we come to know him John 10. 14. God apprehends us and thereupon we come to apprehend him he chuseth us and thereupon we chuse him he loves us and therefore we love him 1 John 4. 19. his heart is taken with us and thereupon we come to be taken with him take thy evidences from the carriage of thy spirit neither at the best nor at the worst but the middle way which is most thy frame for if thou look upon thy self at the worst thou mayst be discouraged if at the best thou mayst be deceived neither judg of thy self by particular actions but look upon the universal frame and benâ— of thy spirit art thou heavy laden with the weight of thy offences dost thou groan under the yoak and tyrannie of manifold temptations Come unto me saith Christ I will refresh the Mat. 11. 28. Doest thou thirst after the wayes of grace loe I am the living spring saith Christ Come drinks hâ—râ— is my blood that was shed for many for the remission of sinnes are the wounds of thy transgressions so deep that they â—annot be searched or so old that they corrupt and purâ—fie loe here is the good Samaritan that will either eind them up or powr in oyle and wine are there any seeds of true life began is there any motion of repentance in thy soul will thy pulse of remorse heat a little hast thou but a touch of sorrow a spark of contrition a grain of faith a drop of self denyal surely he that hath began this good work will finish it Philip. 1. 6. Surely he will more and more inform thy mind conform thy will reform thy life and tranâ—form the whole man into the likeness of the heavenly patterne a man that is born again may be weak in respect of life in whom the spirit breathâ— though feintly whose pulse beats but feebly whose heart pants after Christ but weakly in whom Christ who is the wisdome of the father shines though through many clouds very dimly who indeed reâ—â—ives Christ and his free gâ—â—â—â— though with a shaking hand who hopes that Christ will not cast him off though not sure he will take him up he hath a desire to fear the name of the Lord hâ— hath a willing mind 2 Cor. 8. 12 and this is

Unbelief is the greatest sin in the world because it is a sin against the greatest love Iohn 3. 16. compared with Rom. 5. 8. it is a sin against the only remedy the sentence of the Law may be repealed by the Gospel but the sin against Gospel remedy there is no repeal of it is a sin that makes void and vain all the covenant of grace turning all the sweetnesse thereof into bitternesse and all the truth of it into a lye 1 John 5. 10. Therefore God is more severe against Unbelief than any sinne because Unbelief is most severeto God God hath no greater Enemiâ—s in the world than Unbelievers 7. Let us consider that a man without Faith is like a naked man in a storm or like an unaâ—med man in a Battel like a ship unanchored and unballanced in a storm he is like a Sea without Banks a world without a Sun or a ship without a Pilot he is under the command of all his passions and enemies c. Qu. In what way are we to conceive of God when we pray to him Answ We are not to conceive of him under any shape or resemblance Deut. 4. 12 15. we are not to think that the Godhead can be resembled to any thing Acts 17. 27 29. compared together for unless we should equal God to any thing how can he be likened to it Isay 40. 18. 25. Who can by searching find out the Almighty to perfection Iob 11. 7 8 12. We are to conceive of him as one not to be fully conceived by us and so pray to him with such apprehensions of him yet we are to believe that he is and that he is a rewaâ—der of those that seek him Heb. 11. 6. namely that he to whom we pray is such a God which seeth and knoweth all the secrets of our hearts and all our thoughts that he is present with us where-ever we are comprehendeth us though we cannot comprehend him he is most holy most wise most mighty who is ready to do for us above what we are able to ask or think Ephe. 3 18 19 20. This is to conceive of him in the glorious and precious dimensions of his love so shall we comprehend with all Saints the heighth and breadth length and depth and know the love of Christ which passeth knowledge in this sence may we see him that is invisible Heb. 11. 27. For the true God is invisible as appears by these Scriptures Coll. 1. 15. 1 Tim. 1. 17. Tim. 6 16. The divine essence is not visible to bodily eyes in this life the essence simply considered cannot be seen by the Soul in this Life Exod. 33. 20. In the life to come though it be seen apprehensively so far as the spirits of just men made perfect are capable yet not comprehensively and fully Job 1. 1. 7 8 9 10. Q. How or in what order are we to direct our prayers to the Trinity in Unity and Unity in Trinity namely to Father Son and Holy Ghost A. In our Prayers we ought not to fix our eyâ— or minds so upon one in the Trinity as not thereby to be led to the other the Father being in the Son and the Son in the Father and the holy Ghost in them both Iohn 14. 10. we cannot look at one but we must eye the other they that look on Christ as their Mediator must see and eye the Father as giving of him so to be yea and at the holy Ghost as one with the Father sent and consented to his designment to that office as the Lord Christ himself sayeth Isay 48. 16. and now the Lord God and his spirit hath sent me c. we cannot look aright to the Father but we must look to him through the Son neither can we look upon the Son but by the Spirit It is true that in order we are first to direct our Prayers to God the Father yet not as first or chief in honour above the other two for even the Son who albeit as man and as Mediator he be inferiour to the Father Iohn 14. 28. yet as God as the Son of God he is equal with him Iohn 5. 18. Phill. 2. 6. and the Son is to be honored as equal with the same honor as the father Iohn 5 23. Albeit as was said the holy Ghost be not excluded but included so are we to pray unto God through Christ by the help of the holy Ghost Iohn 16. 23. we are to ask the Father in the name of the Son by the help and assistance of the holy Ghost Rom. 8. 26. Again we are baptized in the name of the Father Son and holy Ghost and therefore we are to pray unto and worship Father Son and holy Ghost we are to believe in the Father Son and holy Ghost and therefore we are to pray to the Father Son and holy Ghost so that in all external worship of God one in the Trinity being named the other are understood and are not to be excluded Q. How can there be three and yet but one God Answ God is one in essence one Jehovah one God and no more and therefore God calleth himself I am Exod. 3. 14. all besides himself are but created results of God bits of dependances upon him all Nations are before him as a drop of a Bucket as the small dust of the Ballance as a very little thing as nothing as lesse than nothing as vanity Isay 40. 15 17. This one God in essence saith Mr. Thomas Cobbert in his Treatise of Prayer pag. 542 to which I assent viz. is in personal properties three subsistences really distinct yet we are not so to let our thoughts feed themselves in musing upon the blessed persons as distinct in personal properties but with an apprehension of theÌ„ as one in essence one Jehovah one God and no more the property of begetting is applyed to God the Father and not to the Son or the holy Ghost he to whom the Scripture giveth the property of the only begotten Son of God he is Jehovah God the Son and no other and so he to whom the Scripture applyeth the property of proceeding he and only he is God the holy Ghost the Scripture applying to none other that property of proceeding or being as it were breathed forth from the Father therfore is called his Spirit NuÌ„ 8. 11. from the Son therfore is called the Sons Spirit Gal. 49. yet the holy Scriptures never mention but one Jehovah even when it mentions him in personal distinction three yet essentially but one 1 John 5. 7. There be three that bear record in Heaven the Father the Word and the holy Ghost and these three are one the Dvine essence subsisting in three relative properties Father Son and holy Ghost The personal property of the Father is to beget Ps 2. 7. The personal property of the Son is to be begotten John 1. 14 18. The personal property of the holy Ghost is to proceed from the Father and the Son John 14. 26. 15. 26. What shall Isay more As God for the helping of us to understand his essence is pleased to take unto himself certain names and attributes by the help of which we may the better understand his essence so also is he pleased to take unto himself certain names appellations to help us to the better understanding of his subsistance c. yet there is but only one living true God who is infinite in being perfection a most pure Spirit invisibly without body parts or passions immutable eternal incomprehensible working all things according to the counsel of his own will he is the alone Fountain of all beings of whom through whom and to whom are all things in his sight all things are made manifest his knowledge is infinite infallible and independent he is most holy in all his Counsels in all his Works in all his Commands c. But if any demand farther How can there be three and yet but one God I answer great is the mystery the Son in the Father and the Father in the Son and the Spirit of truth which is by the Father and the Son John 14. 11. John 15. 26. 14. 26. So that in this mystery a Christian is to believe what reason cannot comprehend the Father sent forth his Son the Son sent forth the holy Ghost yet Father Son and holy Ghost was never separated one from another Take a candle burning and there is substance light and heat and yet not three candles but one candle Look upon the good man of a House and you shall find that he is a Husband to his Wife a Father to his Children a Master to his Servants and yet not three men but one man so in the unity of the God head there be three of one substance power and eternity God the Father God the Son and God the holy Ghost the Father is of none neither begotten nor proceeding the Son is eternally begotten of the Father the holy Ghost eternally proceeding from the Father and the Son c. FINIS

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