Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	believe_v	faith_n	save_v	2,600	5	7.0153	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09990	The nevv covenant, or the saints portion A treatise vnfolding the all-sufficiencie of God, and mans uprightnes, and the covenant of grace. delivered in fourteene sermons vpon Gen. 17. 1. 2. Wherevnto are adioyned foure sermons vpon Eccles. 9.1. 2. 11. 12. By the late faithfull and worthie minister of Iesus Christ Iohn Preston. Dr. in Divinitie, chaplaine in ordinary to his Maiestie, maister of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne.	Preston, John, 1587-1628.; Sibbes, Richard, 1577-1635.; Davenport, John, 1597-1670.	1629 (1629)	STC 20241; ESTC S101919	353,487	626

rebellion against it I say this keepes men off from the life of God But on the other side when a man lookes vpon the promises he begins to see the Couenant that his sinnes shall be put a way he beginnes to see the goodnesse and the mercy and the tender compassion of God towards him hee begins to see a possibility of fulfilling the Law in such a manner as GOD now requires then his heart melteth hee becomes not onely applyable to the Commandement but is ready to delight in it this a man gets by applying his heart to the Couenant of grace or by applying the Couenant of Grace to himselfe that very applying of the promises of forgiuenesse I say it begets a disposition in the heart which the Scriptures call a new life that euen as you see the Sunne when it applies its beames to a fitly disposed matter and stayes vpon it when it pitcheth its beames vpon it with any continuance it begins to beget life and motion in it and makes it a liuing creature so doth the Couenant of Grace when it is applyed to the heart of a man it begins to beget life in him and to make him a new creature it makes him another man there is that power in the Couenant of Grace in the promises of the pardon and forgiuenesse of sins that it begets another life in a man it makes him a new creature it makes him a liuing creature to GOD which before he was not the ground of which you shall see 2 Cor. 3. 6. Hee hath made vs able Ministers of the New Testament not of the letter but of the Spirit for the letter kills but the Spirit giues life Marke it the meaning of it is this when the Couenant of works is deliuered to you that is when you heare the Law the Commands the duty you cannot performe there is no more deliuered to you but the bare letter that is you know the duty and no more And what doth this duty doe what doe these Commandements and precepts doe when they are applyed to the heart of man Saith hee they kill Now that which kills fights before it kills and that which fights must needs be an enemy so then the Commandement is an Enemy that is euery man esteemes it as an enemie to himselfe and therefore hath an enemy-like affection to it againe that is he hates it he would be rid of it he wisheth there were no such Law or Commandement hee desires it should be dealt with as he would haue an enemy dealt with he would haue it vtterly taken away when they grow in enmity one with another as indeed they doe the naked Commandement and the heart are at enmity for the Commandement would haue one thing and the heart would haue another there are contrary wils and there is a striuing betweene them the one striuing this way the other that way the one resisting the other and in the end the Law and the Commandement gets the victory because the sting of the Law is sinne now the Law is the cause of sinne as a straight Rule is the cause of crookednesse for without the Law there should be no sin now it causeth sinne for if there were no Law you know there could bee no feare no transgression because there could bee nothing against which the transgression should come this sinne is the death of a man so now the letter kils But come now to the Couenant of Grace saith the Text it is the ministration of the Spirit and the Spirit giues life that is when a man lookes on the Couenant of Grace he lookes not on it now as an enemy as hee did before vpon the Commandement but he sees in it much loue and much friendship to wards him he sees God intends not any hurt any euill to him as he apprehended before he sees God exceeding kinde and mercifull and willing to put away all his sinnes and willing to accept the sincerity of his obedience though there be not a perfection of obedience now he begins to change his opinion both of God and of all his Lawes and precepts when he sees Gods kindnesse towards him and his compassion and readinesse to forgiue him then his heart begins to relent towards the Lord againe he begins to magnifie Gods goodnesse and to condemne himselfe he beleeues those promises and thence he growes vp in loue toward GOD I say hee growes vp in faith and loue and in this act of faith is the Spirit infused into his heart this Spirit being thus infused writes the Law in his inward paâ—ts that is it that breeds in him a holy disposition that inables him in some measure to keepe the Law it prints in him all those graces that giue him strength to obserue the Commandements that God hath given him so my beloued if a man will goe about this great worke to change his heart and to change his life let him not goe about it as a morall man that is let him not onely consider what Commandements there are what the rectitude is that the LORD requires and how to bring his heart to it but let him goe about it as a Christian that is let him beleeue the promises of pardon in the blood of Christ and the very beleeuing of those promises will be able to clense and purge the heart from dead works in that place we then named and we could doe no more but name it you shall finde it Heb. 9. 14. How much more shall the blood of Christ which by the eternall Spirit offered himselfe without fault to God purge your consciences from dead workes to serue the liuing God The meaning of it is this when a man hath once applyed the blood of Christ for his iustification this effect will follow vpon it there will accompany it a certaine vigour a certaine vertue a certaine power and strength which will also purge his conscience from dead workes that is there shall goe a power of the Holy Ghost together with this blood that shall not onely forbid him and shew him that hee ought not to doe such and such euill things but it shall clense his conscience from those rootes of dead workes those corrupt lusts and sinfull affections that are in him that dispose him to that euill he shall find this power growing vpon him if hee doe but apply the blood that is if he apply the promise of pardon and forgiuenesse through the blood of Iesus Christ. The like you shall see Gal. 3. 5. He that ministreth to you the Spirit and workes miracles amongst you doth he doe it through the workes of the Law or through the hearing of faith preached That is saith the Apostle if I should onely deliuer to you the Commandements and the Precepts and the Rules by which you ought to walke I might preach long enough to you but you should neuer haue ability to keep any of these saith he you may obserue those that preach the Law to you did

the Couenant or no You shall know it by this How did Abraham know whether he was in the Couenant or how will you know whether Abraham or any other were saith the Text Abraham beleeued God and therefore God reckoned him as a man that was righteous and accepted him to bee a partaker of the Couenant and so if thou beleeue it is certaine then thou art within the Couenant but how shall a man know that Gal. 5. 5. Neither Circumcision auaileth any thing nor vncircumcision but faith which worketh by loue If thou canst finde this now that thou art able to take Iesus Christ to take him as a LORD and Sauioâ—r thou art able to beleeue all the Couenant of Grace thou art by that put into the Couenant But how shall a man know whether this faith be right or no for you know there is a false dead and counterfeit faith if it be right thou shalt finde it to be of a working and liuely nature but many times we may bee deceiued in that A woman many times thinkes she is with childe but if she finde no motion nor stirring it is an argument she was deceiued So when a man thinkes that hee hath faith in his heart but yet he finds no life no motion no stirring there is no worke proceeding from his faith it is an argument he was mistaken hee was deceiued in it for if it be a right faith it will worke there will be life and motion in it As Abrahams faith you see it enabled him to doe whatsoeuer GOD appointed him to offer his sonne to excommunicate Ismael when GOD bid him cast him out though hee loued Ismael exceeding dearely yet he did it and did it readily so whatsoeuer God bade him doe here was a working faith But yet a little further a man may be yet deceiued in this a mans faith may worke and an Hypocrite may doe many workes if it bee but bare working a man may bee deceiued and therefore this is added further it workes by loue Beloued a man may doe exceeding many duties as you know hee may suffer Martyrdome he may giue all to the poore hee may be a very diligent Preacher of the Gospell for Paul saith I may speake with the tongue of men and Angels I may giue my goods to the poore I may giue my body to be burned and yet if these great workes be done without loue they are nothing But on the other side if you finde this that you doe but the least worke if it be but to giue a cup of cold water and doe it out of loue if you abstaine from one sinne if you ouercome any one lust whatsoeuer that is deare and neare to you because you loue Iesus Christ if you set your selues vpon any worke vpon any imployment and endeauour and thy heart witnesseth this to thee it is because I loue the LORD and desire exceedingly to please him he is one that I would faine haue communion with my delight is in him therefore I doe these workes for it is my meate and drinke to doe his will now thou art on a sure ground now thou maist know thou art within the Couenant for thou beleeuest as Abraham did and therefore thou art within the Couenant as hee was thou maist know it because thy faith workes and then thou maist know that it workes right because it is done by loue Well yet there is another way to know this that is in thy seede saith the Text shall all the Nations of the world bee blessed if a man be then ingrafted into this seede into the Messiah once then he shall bee blessed if once he belong to him Well how shall a man know that If thou haue receiued the Spirit of the Son for whosoeuer is in Christ hath receiued the Spirit of Christ if he haue not receiued the Spirit of Christ he is not in him Consider whether you haue receiued the Spirit of the Sonne the Spirit of the promised seede that is thou art made like Christ by the Spirit for the Spirit will assimulate thee and renew this Image in thee he makes thee such another in some degree as he is yea he will not onely doe this but he will witnesse to thee that he is thy God and that thou art of those that are partakers of the Couenant and therefore that is the way to finde it out that is the thing I intend to insist vpon to finde out whether you haue this Spirit you shall finde it this is the great marke that the Apostle Paul insists vpon still in all his Epistles by which a man may know whether he be within the Couenant or no still it is this we haue receiued the Spirit and the Spirit seales vs to the day of redemption we are established and sealed by the Spirit of promise and wee haue receiued the Spirit which is an earnest c. Now to know whether you haue the Spirit I will commend these two places of Scripture to you to consider one is Rom. 8. 15. You haue not receiued the spirit of bondage to feare againe but the spirit of Adoption whereby you cry Abba Father the same spirit beares witnesse with our spirits that wee are the sonnes of GOD. The other you shall finde 1 Iohn 5. 8. And there are three that beare record in Earth the Spirit the Water and the Blood and these three agree in one If you would finde out whether you haue the spirit of the Sonne or no you shall know it by these three In the Antecedents the Concomitants and the Consequents The Antecedent is the Spirit of bondage beloued that of necessity must goe before so that if thou neuer hadst the spirit of bondage certainely thou hast not yet receiued the spirit of the Sonne for the Apostle speakes of it heere as the common condition to all Christians they doe not receiue the spirit of bondage againe you had it once but now you haue the spirit of Adoption I say euery man must haue this spirit of bondage and the ground of it is this because no man can come to Christ except the Law be a Schoolemaster to bring him to Christ now the Law is not a Schoolemaster it teacheth no man except the spirit of bondage worke feare except the spirit of bondage put an edge vpon the Law put a Sword into the hand of the Law to pricke the heart to wound the heart as it is said Acts 2. this is the spirit of bondage Beloued you may heare the Law and the threatnings and curses applyed to you 10000. times ouer and yet no feare be bred in you except the spirit of bondage ioyne with it that makes it effectuall Now in the Law are included iudgements and afflictions which are but the execution of the Law sometimes it goes with the Law it selfe somtimes with the iudgement and afflictions it is the spirits of bondage that must goe with both as for example when it thundred rained in

Esay 33. 14. when they are troubled they are not able to pray indeed they may haue formes of prayer that they may vse in times of peace but beloued let any great trouble come vpon them let them be put to it and then you shall finde they are not able to doe it but they runne away from God as fast as they can at that time they are not able to come and say Thou art my Father I beseech thee heare me I beseech thee pitty me and forgiue me no but they tremble at Gods presence as the Thiefe doth at the presence of the Iudge the sinners in Sion are afraid in that day when God comes at the day of visitation the sinners in Sion are afraid c. for who shall dwell with deuâ—ouring fire That is they tremble at such a day when the day of death comes when God begins to shew himselfe to them in the fiercenesse of his wrath when he begins to come neere them in the day of visitation then they fly from him as one would fly from deuouring fire they fly not to him as one would fly to a mercifull Father that is ready to heare them and helpe them but they fly from him as fast as they can as one would fly from euerlasting burniâ—g The like place you haue Iob 27. 8 9 10. For what hope hath the Hypocrite when hee hath heaped vp riches when God shall come and pull away his soule Will God heare his prayer when he cryes c. Will he call vpon God at all times A wicked man may make some shew of prayer to God in time of health and in time of peace but at that time saith he when he hath spent his time in gathering vp riches in heaping vp them and GOD comes vpon him suddenly and shall pull away his soule he teares and rends it from him for so the word signifies in the Originall that is he is not willing to resigne it into Gods haÌ„ds as the righteous man doth but he is busie about his wealth and God surprizeth him and rends his soule from him What will he doe in this case What will he pray saith Iob No hee giues two reasons He hath â—o delight in the Lord he neuerloued the Lord there is no such loue betweene the Lord and him as there is betweene the Father and the Childe betweene the Hâ—sband and the Wife he neuer had the spirit of a son he cannot pray for he delights not in God But he doth pray sometimes Yea for some fit he may be in some extremity he may cry as a Thiefe at the Barre may cry to the Iudge as he doth sometimes exceeding hard not because he loues the Iudge but it is a cry that comes from extremity and it is but in extremity and by that the falsenesse and hypocrisie of them is known So an Hypocrite may cry in the time of extremity but it is a cry it is not a prayer and it is but in the time of extremity it is not at all times that he doth it hee is not able to doe it for the Lord is a stranger to hiâ— he lookes vpon the Lord as vpon a terrible Iudge and therefore if you would know whether you haue the spirit of the Sonne As first thou shalt know it by that which went before and as secondly thou shalt know it by that which goes together with it the testimony of the blood the testimony of the water and of thine owne spirit So thou maist know it thirdly by this by the Consequents it makes thee able to pray and in the time of extremity it makes thee able to goe to God as to a Father when another flyes away from him as from euerlasting burnings So much shall serue for this time FINIS THE THIRTEENTH SERMON GENESIS 17. 2. And Iwill make my Couenant betweene mee and thee And I will multiply thee exceedingly THE point which we were in handling was this How a man may know whether he be in the Couenant or no I told you there are 3. waies to know it Let a man consider how Abraham came into the Couenant Abraham beleeued God and it was imputed to him for righteousnesse If thou beleeue then thou art within the Couenant but it must be a faith that workes by loue if it bee a faith which workes not it is but a dead faith and if it doe worke yet if it worke not by loue the Lord regardâ—th it not it is true it is faith that layes hold vpon the Couenant but it works by loue faith is the point of the Compasse that fastens vpon the Couenant but loue is the other part that goes about that doth all the businesse it is that which keepes the Commandements it is that which quickens vs to euery good worke The second way to know whether wee be in the Couenant or no is to consider whether we haue taken the promised seede for in him shall all the nations of the world be blessed How shall wee know that If we haue the Spirit of the Sonne that is knowne by the Spirit it selfe the Spirit beares witnesse the witnesse of the Spirit as I told you it is knowne by that which goes before it by that which accompanies it and that which followes after This is the point that we were in handling and wee were broken off in the middest of it wee will recall it a little and deliuer it somewhat more distinctly to you than wee could doe then for haste First I say whosoeuer hath the Spirit of the Sonne he must haue before it the spirit of bondage Rom. 8. 15. You haue not receiued the spirit of bondage againe to feare but you haue receiued the spirit of Adoption As if hee should say there are none but first they receiue the spirit of bondage for there is no man can come to Christ except the Law be his Schoolemaster and the Law is not effectuall without the spirit of bondage neither the Law in the threatnings nor the iudgements which are the executioners of those threatnings you may heare the Law opened vnto you a hundred and a hundred times that is the particular sinnes of which a man is guilty described yea the particular iudgements yea the LORD may follow you with afflictions and crosses yet except there be a spirit of bondage to worke together with these it will neuer molifie an obdurate heart And therefore my beloâ—ed you must make this account if you haue neuer been affrighted with the terrour of God if you haue neuer bin put into any feare by this spirit of bondage be assuted that you haue not yet the spirit of Adoption If men would haue looked to the brazen Serpent without being stung of the fiery Serpents God would haue spared the spirit of bondage but beloued who doth it who is able to doe it Wee bee all in a dead sleepe and except we be wakned with the terrours of the Almighty there is no man would

see God in his attributes as Moses saw him that was inuisible that is he saw in him more then he could see in Pharoah he saw him in his power to recompence him he saw him in his wrath and fearefulnesse if he had disobeyed him he saw him in his goodnesse and mercy and therefore hee chose him rather then Pharoah or his fauour Againe they are able to see him in his works as Iacob did it is said of him hee was a plaine man and he was able to see the LORD he was able to see him in the workes of his prouidence he was able to see him when he got the goods of Laban saith hee God hath tooke the goods from your Father and hath giuen them to me it is his speech to his wiues hee did see him when he met with Esau saith the Text he saw the face of God when hee saw the face of Esau he saw him in his cattell and in his children that he had gotten these are the cattell and these are the wiues and the children and the bands that God of his goodnesse hath giuen mee hee was able to see God in all these hee saw him in all his workes of prouidence and goodnesse so likewise in all his chastisements Dauid saw God in the cursing of Shimei It is the LORD that hath bid him doe it And so Iob hee saw God it is he that hath giuen and he that hath taken away he ouerlooked those that were the imâ—mediate instruments Thirdly they see him in his guidance and direction they are able to see the fiery cloudy Piller which way they are led by him they are able to see which way he would haue them goe vpon all occasions when others walke in darknesse and they see not the way that God would leade them Lastly they see him in his ordinances they see God in the preaching of the Word they receiue it not as the word of man but as it is indeed the word of God they see him in the Sacraments for they are able to discerne the Lords body that is they able to see Christ crucisied to esteeme him and to set that price vpon him as they ought and so they come prepared this they are able to doe because they are pure but when the heart is yet vnsound and impure they are not able to see God cleerely a sight and a knowledge they haue but it is another kinde of knowledge So much shall serue for that point And I will make my Couenant c. These words containe a further and a greater fauour expressed to Abraham then the former words doe it was a great mercâ— to him to expresse thus much to him I am al-sufficient I am able to helpe thee I am thy exceeding great reward I am able to be a Sunne and a Shield vnto thee to fill thee with all comfort and to deliuer thee from all euill but yet this which is heere added is a mercy of a much higher nature saith the Lord I will make my Couenant betweene mee and thee that is I will not onely tell thee what I am able to doe I will not onely expresse to thee in generall that I will deale well with thee that I haue a willingnesse and ability to recompence thee if thou walke before me and serue mee and bee perfect but I am willing to enter into Couenant with thee that is I will binde my selfe I will ingage my selfe I will enter into bond as it were I will not be at liâ—erty any more but I am willing euen to make a Couenant a compact and agreement with thee I will make my Couenant betweene mee and thee that is the generall You shall finde it expressed more at large Vers. 7. Moreouer I will establish my Couenant betweene mee and thee and thy seed after thee in their generations for an euerlasting Couenant to be a GOD to thee and to thy seed after thee that is as if hee should say First I am not onely willing to make it with thee but with thy seed Secondly I will not make a temporary Couenant but an euerlasting Couenant there shall be a mutuall ingagement betweene vs and it shall continue for euer both to thy selfe and to thy posterity in particular it is added I will multiply thee exceedingly that is but a branch of the Couenant I will make thee a Father of many Nations thou shalt haue a Sonne and his children shall grow in number as the starres of heauen and as the dust of the earth that is but a particular whence this is the point that wee haue to obserue that God enters into Couenant with all those that are faithfull For it was not with Abraâ—am as he was Abraham but as hee was a faithfull man and therfore all the faithfull are reckoned to be the seede of Abraham For the opening of this to you which is one of the maine points in Diuinity I will shew you these fiue things First what this Couenant is Secondly with whom it is made Thirdly how we shall know whether we bee in the Couenant or no. Fourthly what the breach of this Couenant is Lastly the reasons why God is willing to make a Couenant with men 1. What this Couenant is You must know that there is a double Couenant there is a Couenant of workes and a Couenant of grace The Couenant of workes runnes in these termes Doe this and thou shalt liue and I will be thy GOD. This is the Couenant that was made with Adam and the Couenant that is expressed by Moses in the Morall Law Doe this and line The second is the Couenant of Grace and thaâ—â—unnes in these termes Thou shalt bâ—leeue thou shalt take my Sonne for thy Lord and thy Sauioar and â—hou shalt likewise receiue the gift of righteousnesse which was wrought by him for an absolution of thy sinues for a reconci liation with me and thereupon thou shalt grow vp into loue and obedience towards me then I will be thy God and thou shalt be my people This is the Couenant of grace Thou shalt beleeue and take my Sonne and accept of the gift of righteousnes and I will be thy God The difference between them you shall find 2 Cor. 3. where you shall see 3. differences to reduce them to those heads I will not trouble you with particular places lest I stay too long vpon them The first Couenant was a Ministration of the Letter that is in the first Couenant there was no more heard nor seene but the naked Commandement it was written in Tables of stone and presented to them there went with it no aptnesse no disposition to keepe it they heard what the Law was they saw what God required but there was no more and those that were declaâ—ers of it were but the Ministeri of the letter and not of the Spirit Secondly this Couenant it brings onely a seruile feare and an enmitie for when a

Now defilement or pollution is in the Conscience as Divines say as a thing that is knowne is in the facultie or vnderstanding that knowes it and therefore the man that hath committed any sinne which yet continues vpon his owne score which his Conscience is yet guiltie of for which he hath not yet gotten an acquittance from Almightie God he is an impure man he is yet vncleane for he is not yet washed from his filthinesse A man againe that hath gotten any assurance of forgiuenesse so that all his sinnes are put vpon the reckoning of Iesus Christ and there are none that lye vpon his owne score a man who hath made all his reckonings even with God and hath some assurance therof such a man is washed from his filthinesse Such a phrase you haue likewise in Ezech. 36. 25. I will cleanse you or wash you from all your Idols That is from all your Idolatrie from all the sinnes that you haue coÌ„mitted I will wash you that is with imputation or sprinkling of the bloud of Christ. The second cleannesse is when a man is not onely washed with the imputation of the bloud of Christ and the assurance of pardon but also when he is washed from the staine of sinne when he is sanctified through the spirit when sinne is mortified in him when it is as well healed as forgiven And therefore if thou wouldest know whether thou art a cleane man or polluted consider also this whether thou hast a cleane heart or no that is whether thou hast such an habituall disposition of puritie and cleannesse that thou canst not indure to looke vpon any sinne no more then a man that is of a neate and cleane disposition can indure to see filthines whether thou hast such a disposition as that although thou be sprinkled with sinne from day to day though thou be fowled and spotted with it yet thou sufferest it not to abide in thy heart thy heart workes it out as we sayd to you before So that this you are to obserue to finde out the cleannesse of a mans disposition whether he can looke vpon sinne as an vncleane thing as a thing from which his soule hath an aversion as a thing that he abhorres that is although there be some thing in him that loues it that delights in it that likes it yet the prevailing part of the soule abhorres it Both the cleane and polluted may forsake sinne and may turne away from sinne and therfore in that the difference is not seene but the difference is in this that thou art able to hate and abhorre sinne to looke on it as a thing that is filthy and vncleane A Marchant you know will cast out his goods when he is in danger of his life but he hates not his goods So a man may cast away sinne when it puts him in danger of â—inking into hell or of the judgements of men It is one thing to part with sinne and another thing to hate sinne A man may withdraw himselfe from sinne he may giue it over he may seeme to be divorced from it and yet he may haue a monthes mind after it he may doe with it still as the husband of Michall when shee was taken from him yet sayth the Text he came weeping after her a far off he longed after her still and loved her still So a man may part with his sinne after such a manner that still he goes weeping after it he would haue it againe he would faine inioy it if it were not for some greater danger or some greater trouble that he exposeth himselfe vnto as you see in Phaltiel it was not for want of loue to his wife that he parted with her but it was out of a desire he had to saue himselfe to escape the danger of the Kings wrath imprisonment and death that would haue followed vpon it Therefore consider what hatred you haue of sinne and by that you must judge whether you haue a cleane disposition or no. You must not thinke any man is perfectly cleane and pure but he is a cleane man that suffers not any impuritie to take quiet possession of his heart although he haue vncleane thoughts and vncleane affections as all sinfull thoughts and affections are though sinne may passe through his heart as they passed through the Temple yet he suffereth it not to set vp Tables in the Temple to set vp an Idoll in his heart he suffereth it not to make any breach of Covenant with God to be adulterous against him though there may be many glances some adulterous and vncleane actions that is not the thing that breakes the Covenant when the heart is still wedded to God and chooseth God and no other And therefore I say in that it is not seene but consider what thy disposition is whether thou hate that sinne all the while A man that is of an impure spirit of an impure heart when he is with impure company when he delights himselfe with impure thoughts then he is where he would be he is then in his owne element and when he is otherwise he is where he would not be On the other side he that hath an habituall disposition of purenesse and cleannesse though he may be transported to those acts of sinne and pollution yet his heart hates it he is not where he would be all the while he is not vpon his owne center his heart still fights against it and resists it therefore consider with thy selfe what thy heart is in this case whether thou haue a heart that hates vncleannesse or whether thou hast yet a swinish disposition that thou lyest in the mud and delightest to lye in it A man may fall into the mud but he delighteth not to be there no more will a cleane disposition delight in sinne And you may know it by this effect where the disposition is vncleane there sinne abides till it staine the heart till it make a man spotted of the world that is it causeth him to keepe a tract in sinne that a man may say this is the path he walketh in it causeth him to weare the livery of sinne that he may be knowne by it from day to day it causeth the spot so to sinke into the soule that a man may see he is such a man This is to haue an vncleane disposition when vncleannesse so cleaues to his soule that they agree together whereas in a man that hath a pure disposition it is not so as 1 Ioh. 3. 3. he that hath this hope purifieth himselfe The meaning is this there is a double hope there is the hope of the hypocrite that is a dead hope that doth not set a man on worke to cleanse himselfe from filâ—hinesse There is againe a liuely hope spoken of in 1 Pet. 1. 3. that sets a man on worke to clense himselfe that is when a man hath a true hope a reall hope to haue that vndefiled inheritance he considers this with

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