Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	holy_a	lord_n	spirit_n	6,929	5	4.9769	4	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15579	Iacobs staffe To beare vp, the faithfull. And to beate downe, the profane. Touching the one's assured, and the others conceited title, vnto God himself, and all his precious promises. VVherin. The saints interest is justified, to be absolutely infaillible, the sinners clayme detected, to be apparantly deceivable, notwithstanding all infernall suggestions of feare, and infidelity in the one, or of presumption, and security in the other. Formerly preachcd [sic] at Hamburgh by Iohn VVing late pastor to the English Church there, as his farewell to the famous followship [sic] of Merchant Adventurers of England resident in that city. And now published, and dedicated, to the honor and vse, of that most worthy Society, there, or wheresoever being.; Jacobs staffe to bear up, the faithful and to beate downe, the profane	Wing, John, of Flushing, Zealand.	1621 (1621)	STC 25846; ESTC S120115	141,154	226

soe over loue either my self or all the wealth vnder heaven but that I coulde have accounted my harte and state incomparably more comfortable in your service then in your kinanes in your spirituall then in mine owne temporall advantage and might I have still enjoyed my libertie among you to have honoured God and done you good I had beene in full contentment to my harts desire But I see it may not be I must out of my paradice I will not say the divell either entises or enforces me out I desire to looke only vpon the hand of God in all things as I taught you all to do doe not long since the greatest heavines of my hart is this that he seeth me not worthy or fit to abide in it because I have honoured him so litle during the time I enjoyed it And soe at his pleasure that shutts and no man opeÌ„s I now passe away as I came in when he did open and no man did shutt my soules desire is and hath beene that the Lord might have his will aboue myne and that his good pleasure might ever be predominant and overule all my desires Let vs all labour to beleeue that that is and must be our best estate which come's vpon vs from him who is God to be blessed for ever who manifesteth and magnifieth himself to be only wyse and infinitely gracious in all things that come to passe vpon his children Faith will thus judge and determine though our flesh would fasten other perswasions vpon vs. And thus considered I dare not but conceit my remoouall to be better then my resting here howbeit nature doth distaste it as a thing exceeding bitter Grace can make that truly good which corruption apprehendeth to be a heavy evill And when once sanctification hoth conquered coruption and got the vpper hand and that the Lord hath taken the scales of ignorrant and erroneous judgment from myne eyes that I may see himself clearely in this thing I know I cannot but be comforted with joy vnspeakable glorious In the meane time I now beholde you with heavines whome I must beholde no more in this heavenly duty and ministration my soule overflowe's with sorrow I am vnspeakeably affucted in my spirit that I shall not thus see your faces any more nor you mine againe in this place and service But our God shall beholde vs both and all of vs in the brightnes of the face of his son Iesus Christ and if we will strive to looke vnto him as we ought the lustre and beames of his most blessed countenance will breake through all these foggs and mist of our naturall perturbations which appeare abundantly in the mournefull teares wherwith now we doe so sorrowfully salute one another which whether they doe more breake or solace my hart is hard to say I cannot but deepely symphathize with your sorrow yet can I not but joy againe to beholde your deare regard of me expressed in these affectionâ—te significations Thus these two doe fight an eager combate within me but greife prevailes I see both in you my seâ—f for this our vnseasonable separation But now it is see that I must goe and according to the good pleasure of his will who here spake vnto Iacob assoone as I heare I desire to obey and to returne into my countrey and I desire nothing seing I must be gone but to depart in true peace as I signifyed to you all the last Lords day when we did all feast with the Prince of peace that it might appeare we parted as the children of peace in his blessing and love whose bread wine of blessing we did louingly eate drinke together I must leaue you but know he will not leaue you nor me nor any of his how soever it be soe that we must live a sunder in this world Stay you here in this land of Labans who receiue you to enrich themselves and affect you litle futher then they finde that you are beneficiall to them Be faithfull in your employments the Lord can send you home with his blessing in abundance though you might at first come over this Iorden but with your staffe or but some slender support portion in externall things My soule doth wish every one of you Iacobs wealth but with Iacobs faith his prosperity with his piety the Lord make you equall to him in greatnes goodnes also Yea the God of Abraham Isaac Jacob d ee you all good bestow his best benedictioÌ„s vpoÌ„ your Society that the body therof may ever inherit her ancient honors and aduantages and the members may share not only these common comforts but every one in particuler his owne welfare and benefit beside Of this one thing you must ever be ceartainly assured and perswaded that you cannot be more happy then Pagans may be but in the prosperity of soule body together if the Lord divide these and doe give abundance only to the owtward man this is his heavy justice these are your vnhappy riches Therefore am I and ever shal be a harty wellwiller to the wellbeing of both Gods law doth command your loue hath bounde me to be an vncessant suitor for this double mercy if accordingly I be not so farre as I may or can let me finde no favor in earth no felicity in heaven And soe I leave you to the love of God whose power guard you against all evill grace guide you vnto all good peace rule in your harts mercy compasse you about in all estates As the church of Christ I leave you to him that is head of the church and saviour of his body As my late flock I leaue you to the great shepheard of your soules As my louing freinds I leave you to him that is the helper of the freindles As christians I leave you to Iesus Christ both your Lord and myne he abide with you his graces abound in you his holy spirit be your comforter on earth your conductor to heaven I cannot make an end or give over the multiplication of my soules wishes of your soules and bodyes good I am full of matter and my spirit within me constraines me to goe on but dolour can keepe no decorum it is an ill orator and you see affection drowne's both matter and methode yet I must conquer my felfe and end vnwillingly and soe I endeavour spite of my longing hart to wish longer desiring only this one thing that what good this time will not permitt me to vtter the Lord of his goodnes may please to expresse vpon you all for ever That soe it may come to passe that in all respects states what soever wherin you are or may be considered you may in every of them be truly blessed that as men you may be faithfull as merchants you may be samous as christâ—aens you may be gracious as saints you may be glorious More then these I cannot pray for and I doe and will pray that you

propunded we have accordingly given such satisfaction as we have received from God whether in positiue diuinity to explane and confirme a proposition or in textuall to interpret words or phrases or in polemicall to decide a controversy or in scholasticall to vnsolde a nice distinction or in case-divinity to releive a conscience or lastly in that which is mysticall to vnty knotts and reveale obscurities In each of these something we have had sometimes to doe and as the Lord enabled me I have endeavoured to the best of my weake vnderstanding to informe and satiffy you If our discourse were humane then as for your edification before soe for your delight now you will beare me recorde that I have done my best to speake to your contentment in any kinde of learning wherewith I have beene accquainted whether in any of the arts or in history or in poesy or in mythologie in every of which especially in the last I have taken many occasions to report vnto you such things as I have taken notice off out of the Iewish Rabbines and Thalmud and out of the Popes legend wherin are contayned millions of matters wherof many are blasphemous many ridiculous many monstrous many frivolous almost all so foulely fabulous and incapable of truth or creddit that the bookes might well be entituled a very fardle of fables and falshoodes taking their denomination from the farre greater part inasmuch as they swarme with such incedible narrations as no man can judge them to be other then notorious lyes These I have frequently and abundantly related in your hearing not that you should beleue but abhorre the storyes and thinke with commiseration of those miserable soules both Iewes and Papists who are led and fed with this froth and filthy scumme of infernall inventions and have them read instead of the Gospell to giude them As also that we might hence be the more moved to magnify the great name of our good God who hath not dealt soe with vs that we should beleeue lyes but be nourished with his owne word of truth which is his power to our salvation If any were soe weake as once to conceit these things or any the like reported out of other writers were spoken for truth he or they must ever know that what we relate out of our reading must evermore carry creddit according to the authors not the relators creddit It would much disharten schollers and kill the proffit of much pleasant discourse if we should be so grossly mistaken Nay it become's vs to make vse of all kinde of learning as any occasion is offred to vs to vent what we know in any particulers It was a good rule and well given to all men by one bene loquuta quae sapienter audita those things are well spoken which are wisely taken Discretion in hearing doth minister much delight to vs in speaking Not only what we speake but from whome must be well heeded when we have any opportunity to discover things of this nature And as thus it hath beene in our table talke when we have had much sweete society and conference together soe when the Lord hath giveÌ„ me any occasion of private and secret passage with any of you by way of counsell or admonitton in any case of conscience I cannot say but my or rather Gods words have found such entertainement and acceptance as I can safely truly report and leave vpon perpetuall recorde to the praise of this place the peace and happines of those persons the commendation of your society the consolation of all that may succeede me in this ministery who may hereby conceive comfortably how hopefully they may sowe how happily they may reape and that their labours shall not be in vaine in the Lord. Concerninge my publike ministration it pleased you first to chuse me as an assistant to your Pastor in your weekely lecture some seruice of the sabbath your favour in this was much but it was much more when not long after vpon his departure you tooke me totally into your service and by a lawfull free election put me into the Pastorall charge and functioÌ„ and vnder God committed your soules to my ministrey A greater trust cannot be cast vpon a creature And how I would have watched over you the watchman of Israel doth well know and how farre I have actually endeavoured it this publike place I hope doth witnes in part out of which I have not failed to teach you all that I could in my best vnderstanding judge profitable for you I have shewed the whole counsell of God so farre as it pleased him to send it to my knowledge I have not willingly purloyned or witholden any part of his truth that might concerne either the reprehension of your sins or thee in formation of your judgments or the reformation of your lives or the consolation and saluation of your soules And all this in singlenes of hart in sincerity howbeit in much infirmity without partiality flattery which may be called high treason in a Preacher because it betrayeth both the honour of God and the soules of men into the handes of Satan Besides that private inspection which as I was able I carried with a wakefull eye vpon you in particuler that not one of you might wander or be lost for want of looking to And how you have received and embraced these my ministeriall endeavours my coÌ„science your carriage doe both most comfortably witnes inasmuch as thus much I may truly avouch before the Lord to his praise your approbation that I have never vndertakeÌ„ to lay seige to any jmpiety which had overun all or the most part as a common enemy but the Lord was the conquerour and you yeelded your selves to be subdued to him ordered by his holy word will It were easy for me if it were expedient for you to instance some few perticulers which as the first fruits of my labours I saw reformed among you but I spare to nominate any but caÌ„not spare to notify thus much that all men may see what glory to himself what good to your selves me the Lord meant vs in his mercy This beginning of good made my service my happines this place began to be like a litle heaven to me yea to speake the truth from my hart as before the Lord I much doubt whether out of heauen I shall ever be soe happy againe as I did apprehend my self to be when you like the Apostles hearers began thus to crowne my labours with the timely earnest of such an amendement my hope was I shoulde have beene longer happy with you but it fayleth me howbeit my soules vncessant desire is and shal be that the hope of your happines may never faile you in any that shall come after me Thus were we both entred into a blessed race to the end wherof I know the Lord can bring vs though we may not goe both together as my soule desired yet

to vrge any particulers now because we have much to say touching the promises in our next point yet thus much I must say and it concerne's every sincere christian to consent vnto it with his hart that if we have any assurance either of grace or any other good thing in present possession on earth or of glory and all eternall good in future expectation in heaven the assurance we have flowe's from the interest we have none but they that are the Lords shall partake of either Psal 84.11 and they that are his shall have both soe saith David sweetly The Lord will giue grace and glory and no good thing will he witholde from them that walke vprightly 1. Cor. 3.21 and the apostle sumne's vp all within this circuit All things are yours and that not only in generall or in the grosse but more particulerly he come's to a distribution ver 22. whether Paul or Apollo or Cephas or the world or life or death or things present or things to come ver 23. all are yours and whence is it that all is soe surely ours even hence and yee are Christ's this clause confirme's all that went before and is the reason that ratifyeth the same fally So then if a man would now sit him downe and set himselfe to thinke of all the infinite fullnes and vnspeakable plenty and variety of those good things which the Lord doth either giue on earth or reserue in heaven and having enlarged his hart to comprehend as many of them as he could thinke might make him truly and fully happy to the absolute joy and contentment of his very soule he should now further think why these things are to be had many haue them already many more shall haue them heareafter how may I also come by them and be sure to enjoy them The holy ghost doth readily tell vs the way and meanes which is to become Christs be you sure of that one thing and all these things are sure to you They that are his shall have all these and more then their owne or mans imagination can comprehend heavens fullnes cannot be conceived of any creature Angells are not able to expresse what Gods saints shall inherit and posesse when they come to the consummation of that their happines which is prepared of God purchased by Christ reserued for them and they preserued vnto it by the power and through the fauour of that God in Christ who at the last day shall call all his owne with those sweete words Come yeâ— blessed children of my father receiue the kingdome prepared for you c. It was ordained and intended only to these and all they are as sure to haue it as Christ himself who doth now sit at the right hand of his father And thus we have in some measure opened some of those consolations vnto you which this our interest doth yeeld vnto vs I say some and in some measure because an absolute manifestation of them all cannot be vndertaken by vs or entertayned by you Our assurance is euident and we can declare it but our inheritance is infinite and none can vtter it Howbeit I hope we have sayd enough to make the comfort of this point cleare that it is a most happy thing to have right in the Lord to know him to be ours our selues his The which seing none but the saints of God candoe the benefit and joy herof remayneth only wholy to them and that in all and every of the particulers aforesaid which if we shall breifly summe vp together recall the particulers it will presently most plainely appeare that they are indeed happy by this heavenly truth In a word then is it not matter of much happines that we may goe to God and pray boldely that we be enabled to beare affliction cherefully that we be armed against sin throughly that we may be assured of all good absolutely These as we have heard are the sweete consolations of this sauing truth and in them all and in euery of them may the saints of God solace their soules and refresh their spirtis to know themselues capable of such advantages by the interest they have in the Lord their God who hath founded his favours vpon this truth and it is not more ceartaine and vndoubted that the foundation of God abideth sure 1. Tim. 2.16 and that the Lord doth know who are his then that they who are his may know all these good things to be theirs And thus much for the first use of this point vnto the saints of God Now we will set forward to the second Vse 2 Reprehension and that concerne's wicked and vngodly men whose impudency presumption in entitleing themselues to God is equall if not beyond the infidelity and feare of the faithfull who are so backward herin It hath ever beene the practise of that olde serpent the aiuell to withdraw Gods people from all their priueledges that they might not clayme them to encourage vngodly persons to whome they pertaine not to challeng them that soe he might draw them both vnder heauy jmpiety the one to rob themselues in refusing their right the other to rob God and his children in seizing vpon that which the Lord intended only to his owne The divell knowe's too well what he does The haynous euill of vngodly men in making claime to God oh that themselues did know it well when he abetts jmpious persons either to conceit that God is theirs or to call him soe it being such an jmpiety as scarce any is more insufferable or provoking and because he foresee's how it will anger and incense the Lord therfore is he so busy to set sinfull men about it Satan vnderstand's what damage it is to God what daÌ„ger to vngodly men and what advantage to himself And to the end they may also vnderstand it let vs ponder and particulate the evill of it so plainly as they may see it and seing it either shan and surcease it or make their sin by occasion of this discouery out of measure sinfull if they continue to commit it And this we will the rather endeauour because I am perswaded many a wicked man never jmagine's it sinfull but think 's he may safely yea that it is duty to call God his father and therfore in commiseration of their estate and desire of their information and reformation we will doe our best to make declaration of the monstrous impiety herof And first Euill 1 it is an vnspeakable indignity jnjury to the Lord a greater dishonor cannot be done against him for why it is a plaine putting of God into the diuells place For wheras he is avouched to be the God of this world that is 2. Cor. 4.4 of all those that are of the world and by Christ he is called the father of all prophane impious persons these vngodly wretches Job 8.44 doe father themselues vpon God and make the

Iudas with many others who are so farre from being comforted by their names registred that they are shamed branded haue their names left for everlasting reproach and infamy that all ages and generations of men to the worlds end might know what monstrous hypocrttes they were on earth what miserable reprobates they are in hell For the second who knoweth not that the true joy comfort of a christian cannot consist at all in being named in Gods booke for even many of his holy ones are also markt with a black coale for some saylings wherby they are blemished to this day but that which may joy them indeede is the assurance of their names being written in the booke of life many may have names in the Bible who have none in that booke but whosoever hath his name written there is sure of all comforts that are revealed and promised here Hence it was that our sauiour gave that Item to his disciples who returning from the excecution of their commission were almost ouerjoyed with the happy successe they founde and came to Christ with most glad harts Master Luk 10 9. even the divells are subdued to us well sayes he that is some matter to joy in you may be glad of that but if you would joy in that which is indeede a sound cause of rejoycing as being such wherin none but Gods elect have any part ver 20. Rejoyce saith he in this that your names are written in the booke of life in the other reprobates may rejoyce as well as you but in this they have no portion it is your only and your all-sufficient cause of rejoycing And the consolation of being written in this celestiall register is both peculiar only to true christians and common to all none but the faithfull can have it and none of the faithfull but have it So saith the spirit they that overcome Ren. 3.5 their names are written and shall not be blotted out of the lambes booke of life cap. 20.15 and every one wohse name was not founde written in the booke of life was cast into the lake of fire and brimstone but they whose names were found there might enter into that holy cap. 21.27 and most glorious city So then we see plainly by these particulers that these two things will follow to wit 1. that a maÌ„ may have his name writteÌ„ in the Bible yet not in heauen as many hypocrits and reprobates haue and. 2. that a man may not haue his name here yet written in heaven as millions of the elect haue And if these two propositions be true and vnreproueable as we see they are what validity can be founde in these fonde conceites of ours what consequence of comfort or discomfort is is to any man whether he be named in this booke of God or noe Let vs surcease to mention this which cannot profsit vs and make sure of the other which is such a sure evidence of our salvation And this is our fourth evidence against this pretence Fiftly Eviden âˆ£ ce 5 this allegation of names is popish doth confirme the papists in their error of denying the ceartainety of the salvation of the elect and when they argue against the truth of God herin they vrge this very thing where say they is it written that I such a one or such a one by name John Thomas Mary Martha or any man or woman shal be saved This is their language vp and downe and shall the people of God speake it shal Satan make christians to speake as antichrist doth God for bid It were a most easy matter to make them a full answer quitt them with like questions in other cases where is it written that any man by name hall rise at the last day is it not therefore sure that they shall because they are not named by this reason all papists must be notorious heretikes as some of their holy fathers have beene who have shewed theÌ„selves damned hell hounds in denying as evident truth as this Againe I would fayne know of any papists whether no more shal be beleeved of any man then that which is written of him by name if not then no man hath any thing at all to beleeve now because no man that now lives hath his name in the scripture if yea then why may not this truth of the assurance of salvation be beleeved of the faithfull as well as any other wherin they are no more named then in this But our purpose is not to refute them now but to reprove you who confirme and harden them in this their falshood heresy by the like allegations of the same things for your selves The divell is equally subtile to seduce you both to witholde the truth of God in vnrighteousnes and to turne it into a lye by suggesting this pretence of names into your myndes and mouthes Doe but thinke what dishonour the Lord hath what disadvantage his truth hath hereby that his aduersarys who speake soe blasphemously can alledge that they speake no other then his owne children doe even the sincerest of them who live and looke to their wayes most exactly Thus Satan make's you ignorant papists vnawares and make's them jmpudent papists through your ignorance herin And shall we support that popery which we hate And this is our fifth Evidence against this pretence The sixt and last is Eviden âˆ£ ce 6 that this allegation doth also abett prophanes as well as popery It is the manner of the most impious and ignorant persons that live to throw out these or the like interrogatoryes vnto vs and that in a scornefull and vnsavory manner When we have convinced them of their sin and Gods curse due thervnto and that soe plainely by the power and evidence of the scripture that there is noe denyall or evasion to be made but that such a sin and such a sinner must be accursed then as their last refuse in defence of the sin defiance of the reprooffe due vnto it they fly to this where is this or that written of you or of me or of any man particulerly shew vs that by all your divinity if you can soe with this accursed enquiry they insult against God his truth his ministers and make themselues wholy incapable of reformation going on in all vngodlines with a high hand and a hellish hart because forsooth we cannot shew their names entituled to the justice of God and that the arrowes of his vengeance are shott at them personally And this they either doe or may say they haue learned of these pure and scrupulous persons who made a marveilous shew they would in no wise sin against God yet are too well knowne to alledge the same sinfull excuse for themselues And hath any christian a hart to vtter that which hath soe much evill in it and no good at all shall any who feare the Lord vnfaynedly harten proqhane persons and strengthen their handes against him and his word who

towards vs. All the hope and happines and all the seare and misery of a man doth wholy consist in that which God conceiveth of him His good opinion of vs doth assure vs to be in a good nay a most excellent condition but it is wofull with the man of whome the Lord thinks ill he is indeede in a hard case of whome he hath a hard conceit If our owne conceites of our owne estates might rule the roaste and beare all before it what sure grounde of any safety could we have in any thing being subject to such grosse aberration in all our apprehensions for through the force of temptation we are diuersly and for the must part erroneously opinionated of our selves sometimes too presumptuously as Dauid when he thought he should neuer have beene mooued Psal 3 v. 6 Ion. 2.4 sometimes to dejectedly as Ionas when he gave himselfe quite ouer for a cast away our ignorance and Satans mallice working with it make's vs many times proud and praeposterous many times slavish ã€ˆâ—Šã€‰ base ever amisse never in the right for our owne estates therefore there is nothing to be gathered from this false ground of what we imagine seing the Lord who knowes our thoughts long before they come into our harts hath tolde vs that the imaginations of our harts are evill continually Gen. 6.5 Nay which is yet more we may not measure our future estate in this manner vpon those good and warrantable thoughts we have of our selves as when God commandeth and his spirit enlighteneth vs to see our vnworthines and to thinke meanely of our selves as we ought to doe in regard of our sins desert we may not hence collect any such conclusion as we would here inferre For the divell doth abuse vs by double pollieye both in causing vs many times to misse the true apprehension of our estate and if at any time the spirit of God lead vs into a true vnderstanding of the same he perverts the consequence therof and make's that false We being then so subject to this twofolde miscarriage either of false opinion or false conclusion by him suggested vpon our true perswasion let it be farre from vs to frame or enforce any thing concerning our finall condition vpon what we thinke for the present God never built any thing at all that belonges either to our present state of grace or our eternall state of glory vpon this hay stubble chaffe of our apprehensions It is the Lords approbation or disallowance which all the world must stick to for by it all men either stand or fall sinke or swimme liue or dye are condemed or justified for ever Our right and part in himself and all his promises lyes herevpon He cannot erre or be misguided touching vs being the most righteous judge both of Angells and men the elect and reprobate of both as he sayes all is and soe it must be for ever and ever Isa 55.8 Hence it is that the Lord sendes the Iewes word that his thoughts are not as their thoughts as if he should say it matters not what you thinke what I thinke is the thing you must depend vpon ver 9. and that he explanes vnto them in the very next verse where he affirmeth his thoughts to exceede theirs as farre as the heavens sur passe the carth which are every way much more high and excellent What then though you thinke your selfe vnworthy if the Lord thinke you worthy it is well enough you are bounde to the one he is free to the other though it be your duty to account meanely of your self yet it is his mercy to accept you as worthy of his best favours and your estate must be conceived of according to his not your owne estimate So God relleth his people by his prophet Ieremiah Ier. 29.11 I know the thoughts that I have thought concerning you saith the Lord thoughts of peace and not of evill to give you and expected end Ioe according to his thoughts soe is it vnto vs by his thinking thus of vs we attaine an expected end Indeede to be but meanely conceited of our selves is no other then we ought to be and if we could thinke ill of our selves without any further such ill consequence concluded thervpon it were well with vs and a sure signe that God thought well of us as we might instance in many particulers vpon whome it hath well appeared that Gods thoughts of them have not beene as their owne have beene Iob 40.4 cap. 42.6.7.8 Jer. 31.18.19.20 Iob thought himself vile but God accounted preciously of him as he that readeth may see â—phraim blamed himself exceedingly and layd much to his owne charge God acquited him yea commended and comforted him abundantly And the same might we say of many more but one shall serve for all and that is Paul who laye's out himself at large in regard of that wickednes which made him vtterly vnworthy of any mercy but most worthy of Gods greatest vengeance and sury He doth freely confesse his foule offences past his blasphemy against God his tyranny against his saints c. And in regard of these we may conceive that he thought himself for ever vtterly vnworthy to intermedle in that holy ministration of the Apostleship and much lesse worthy of any interest in Gods kingdome of glory but did he thence as you doe conclude that he should never receive any consolation because he was vnworthy Noe but the cleare contrary he measured his estate not by his owne estimation of himself but by the Lords approbation of him 1. Tim. 1.12.13 marke his words And I thanke our Lord Iesus Christ who enabled me for he counted me faithfull and put me into his service Consider well the power of this truth in this holy Apostle there was good reason he should judge himself vnworthy yet no reason that he should therefore esteeme himself incapable of Gods favour he settle's his soule and rests his hart as vpon a rock on that which the God of heaven did conceive of him and as God did account of him so was he comforted in himself All the thoughts of his owne worthlessnes could not debarre his blessednes but Gods accounting of him worthy made him blessed And this is our second evidence against this pretence Thirdly Eviden âˆ£ ce 3 this pretence intimates that our vnworthynes is the only barre of our interest and benefit in Gods promises and soe consequently that our worthynes is our evidence to clayme them by and neither of these have either any truth or true comfort in them but much presumption is in the one and foule falshood in both For why it is more then manifest that the Lord never meant to founde his favours vpon any such ground in vs but only and meerely vpon his owne free grace loue and faithfullnes that in these he might be magnisied of vs. Doe we not vnderstand thus much plainely by that which the Lord saith when he putts the

named vnto and the right of those who surviue and succeede as heires c. to the parties who are either debtors or legaters is every way the same as theirs is who were personally interessed there into And the law of nations is as open and the equity therof as apparant justice may be claymed in any case of cleare equity as well by any mans successors as by a mans self it being intended to all the subjects of a kingdome and their posterity for ever Now if this be the benefit of that right which is comming vnto vs and may be challenged by vs from the lawes of men let vs consider wisely what may accrew vnto vs by the law of the everliving God who being justice it self cannot make a law which should be either at all vnjust or in the least lesse just then ours nay we may conceive yea we must beleeve that his is jncomparebly beyond ours in all points of justice as being the foundation of all true equity vnder heaven And if we will but call this into carefull consideration it wil be most easy to vs to apprehend that our right is vndeniable and vndoubted and that by this law of God we may recover our comforts abundantly in Iesus Christ in whome all the faithfull are made by grace such as may boldely appropriate the truth of all Gods goodnes to themselues Are not all the people of God heires eveÌ„ heires of all his most precious promises I am sure they are soe called more then once or twise by the apostle in divers of his epistles To the Romans Ro. 9.8 the children of Promise are counted for the seede to the Galathians now we are children of promise Gal. 4.28 Gal. 3.29 as Isaac was and againe in the same Epistle yee are Abrahams seede heires according to promise in his epistle to the Hebrewes he doth both affirme it and itterate it God being willing to shew more abundantly to the heires of promise And in another chapter they are so called againe Meb 6.17 Cap. 11.9 Are not the promises of God the inheritance as was noted before of his people Psal 119.111 Dauid did soe account them Thy promises haue I claymed as myne heritage for euer for they are the joy of my hart And God by his prophet would have all his people to repute them soe for in the conclusion of that chapter which is a very treasury of most sweete consolations this is added as the seale of them all to all that are the Lords This is the heritage of the Lords seruants c. Thus it is cleare that we are heires of the promises and that the promises are our inheritance Note And by the way this one thing we may note as a most comfortable difference betweene God and men in this case that whereas some one childe the eldest is the heire and carrye's away the inheritance the rest have but petty portions we are to know for our joy that all the Lords children are heires yea coheires and that not only with one another but with Iesus Christ and that not alone of the promises Ro. 8.17 but of the glory promised Soe saith the holy Ghost If we be children we are heires euen coheires with Iesus Christ c. Againe as the scripture doth call vs heires soe doth it also account vs as the executors Ioh. 17.10 successors and assignes of the promises aforesaid what saith Christ I pray not for these alone but for all that shall beleeue What saith Peter Act. 2.39 For the promises are made to you and to your seede and to as many as God shall call Are not these and many more such sayings in the scriptures sufficient assignements to secure and satisfy the soules of Gods saints in the sweetnes of this truth to say they be not is to blame God and if they be how much too blame are we not to make our vse of them Were it not a silly and a shamefull thing for any to come in opeÌ„ court being summoned thither to receive his debt or his legacy and to refuse to have any thing to doe with either vpon this jdle allegation saying my name is not in this band or in this will I know not whether I may safely medle with this money or noe Surely if any one should be founde that were thus simple and absurd every one would passe sentence on him and say he were worthy to be beg'd for a foole that would thus foolishly refuse his owne right and benefit which is as absolutely his who is an heire excecutor or assigne of him who is named as if himself were also named Now if in mans court this were a ridiculous plea and such as was hardly ever heard off how may we thinke God wil take it at our hands when we thus weakely take part with Satan against his glory and our owne good cast off our propriety in the things pertainig to both vpon this simple and sinfull shift which he sugesteth whereby he cuningly mak'es vs rob both God and our owne soules God of the honor of his loue favour our owne soules of the most worthy comforts and advantages those most gracious legacyes which are given and assigned to vs by the last will and testament of the Lord Iesus Nay let this spirituall sillynes be soe farre from vs that we rather doe as wordly men doe in these cases who when they haue hope of any such temporall advantage doe all they can to proue themselves to be the partyes to whome it appertaineth labouring by all might and mayne to make it appeare that they are the heires or legators in such a case that soe the comodity may come to them sparing no paines no expence to search the kings roles the church regiesters and all kinde of written evidences by any of which it may in the least appeare that they are the men who must enjoy this money or legacy This should be our course it would become vs well to doe thus why should not we in this manner bestirre our selues to make good these good things to vs especially whenas it is a matter soe easy for a man to proue himself the heire of promise the son or daughter of Abraham and that as truly in regard of all good things from God as Isaac was as was noted even now to wit Gal. 3.9 by our faith So then they which be of the Faith of Abraham are blessed with faithful Abraham and blessed as children of Abraham as is plainely avouched and notifyed before ver 7. know yee that they that are of Faith are the children of Abraham Know yee or be it knowne to you saith the holy Ghoste that thus it is Goe then and enquire after this one evidence which being received in any true measure from God gives you as absolute assurance of all good as ever Abraham had If you haue his faith you haue his right to all comforts both

here and in heaven I say if you have his Faith I say not so much faith but such faith as he had a man is sufficiently proved to be the lawfull heire of his father though he come short of the extent and measure of many things his father had Our faith even the least measure given vs in the soundnes and truth therof doth avouch vs not only the children of Abraham but of God too Gael 3.19 as the apostle addeth we are all the sons of God by faith in Iesus Christ Let vs not then thus fondely pretend any thing against our selves but give our harts soundly to contende for that which may bring true benefit vnto vs. To be the successors of the saints in grace and holines is as good as to be named Christ argue's the Iewes because they granted themselves the children of them that slew the Prophets to be guilty of the blood of the Prophets and laye's it vpon them in these tearmes That vpon you may come all the blood which was shed from the blood of righteous Abell to the blood of Zacharias c. whome yee slew c. Now the same evidence that may convince a wicked man may comfort a childe of God to wit that he is a childe a successor in grace to the saints as they were in sin to those bloody persecutors And this is our second evidence against this pretence Thirdly this pretence of being named Eviden âˆ£ ce 3 overturneth all truth of scripture now and tyeth it wholy and only to the persons then liuing and there named as if it were then true to them but neither now nor then to any body els If this point of being named be soe materiall as these who thus vrge it doe make it then it was good scripture and Gods truth to them but it must needes dye with them become a dead letter to vs that now live And would not this inference be moÌ„strous vnspeakably blasphemous that we that are Gods childreÌ„ should devise argumeÌ„ts against Gods word the jmmutability whereof is so ofteÌ„ avouched every where that heauen earth must passe before one jot or title may fall therof yet with one breath we will make it all voyde as a thing of naught by our argumentation conclude that now it standes for a cypher rather them for any scripture what neede the divell more advantage he hath now enough to worke the vtter subversion of all religion seing out of the mouthes of religions persons he can gather conclusioÌ„s to proue the scripture which is the ground of religion not to be as once it was of any power authority force and vertue but rather like some banâ— that is caÌ„celled some lease or deede expired making Gods truth as momentany fading and mortall as the men were to whome it was spoken wheras we are to know that God speakes contrarily that albeit all flest be grasse yet the word of the Lord endureth for ever as being like the Lord himself who spake it eternall and vnchangeable If we shut not this out all atheisme wil be let in this is an open gap to all vngodlynes for if none haue right in the scriptures but they that are named there is now no booke of God no revealed will of his no scripture no rules of any religion extant the life of all is tyed to the length of their dayes to whome it was spoken and soe they being dead his truth is deceased with them and hath no more power to helpe vs then a dead man hath to helpe himself And thus every godles wretch may now lift vp his head tryumph that there is no curbe for his corruption no bridle for his rebellion he hath what he would haue seing these precise fooles which make such a doe about religion haue now when they haue done all vndone all religion and taught them a trick to cast off all that is revealed against their jmpietyes because they are not named they neede neither feare nor care for any thing that is either forbidden or commanded Nay which is yet more and more hellish by this reason of those that in this particuler are thus vnreasonable the Lord must make as many Bibles as there be ages and generations of men and put in all the names of all men both good and bad too if he make account to be beleeved or obeyed We must expect new editions of the scripture daily wherin every one may read his owne part and know it to be his owne by his proper name annexed thervnto Yea long before our dayes even in all the ages of the olde and new testament should many Bibles have beene extant besides that one which concerned but a few Patriarcks Prophets and Apostles whereas the multitude of beleevers was very great besides these we may safely thinke the Lord had many people beside these principall and extraordinary persons who were especially spoken to Now then seing the Lord in his wisdome never saw it meete to pen and publish more then one Bible that noe people of God in any time or state of the church did or could ever challeÌ„g more how grosse egregiously sinfull sencelesse are these who vtter that which if in this perticuler of names wherof we now speake it might be justified must condemne all Gods people of folly and God himself of injury God must be vnjust to witholde his will they must be vnwise not to call for that which they might as well know did concerne themselves as Abraham Dauid or any other whose name is soe often mentioned and recorded in this Inasmuch then as God himself remayne's only wise without doing this and his people of all ages were wise in not desiring any such thing cease we from this infernall infatuation which proclaimes our folly and infidelity to be of a deeper strayne then any age hath ever seene Let vs be sorrowfull for what is past and silent for heareafter and know that the truth of the scripture standes not vpon mens names but vpon Gods owne nature who for his owne names sake though our names be not there will fulfill it vnto vs in every tittle of that saving truth which by faith we can apprehend And this is our third evidence against this pretence Fourthly Eviden âˆ£ ce 4 this conceit of names concludes all the comfort of a Christian to depend vpon his nameing wheras intruth that of it self can evince no comfort at all and therof we may be soone perswaded if we consider these two things 1. that many are named who are never comforted in Gods booke 2. that the only comfort of a childe of God is to haue his name written in another booke to wit that booke of life For the first he knowe's nothing as he ought to know who knoweth not that many are named in the bible for evill not for good nay it had beene good for them in some sort that they had had no names recorded there As Cain Saul Ahitophell

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