Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	call_v	love_v	son_n	3,837	5	5.5941	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09442	Lectures vpon the three first chapters of the Reuelation: preached in Cambridge anno Dom. 1595. by Master William Perkins, and now published for the benefite of this Church, by Robert Hill Bachelor in Diuinitie. To which is added an excellent sermon, penned at the request of that noble and wise councellor, Ambrose, Earle of Warwicke: in which is proued that Rome is Babylon, and that Babylon is fallen	Perkins, William, 1558-1602.; Hill, Robert, d. 1623.	1604 (1604)	STC 19731; ESTC S114472	318,460	389

the second sense here where he cals Christ a Prince of the kings of the earth in regard as he is God and man or God incarnate the Mediator Now Christ being a King he must needes haue a kingdome which cannot stand in the might and pollicie of man as earthly kingdomes do but it is spirituall it stands in the heart and consciences of men his lawes they bind the soule and conscience to obedience And this is his priuiledge which can be giuen to no creature man or Angell to rule and raigne spiritually in the heart and conscience This spirituall kingdome of Christ is exercised in the consciences and soules of men by the word of Christ not by dint of sword or force of armes but he is a King which carieth his sword in his mouth euen his word by which he rules and raigns in our hearts he rules with the rod of his mouth Esa. 11. that is by his word by which he speaketh to mens consciences Prince of the Kings of the earth So is Christ in two respects First because he and he alone can and is able to giue lawes to bind the consciences of men yea of the greatest Monarch in the world none so high which is not subiect to his lawes Secondly he is called King of the Princes of the earth because he hath soueraigne power ouer all Kings and Potentates to saue and to destroy for not onely hath he power to make a law to bind their consciences but also if they keepe it to saue them if they breake his law he hath power to destroy them be they what they may be He hath the key of heauen to open and to shut none can controle him Reuel 3. 7. He can if he will leade them to life and saue them or else leaue them to their owne mind and so destroy them Seeing our Sauior Christ is a Prince of the greatest monarks of the world and is farre aboue them we must then with all feare trembling reuerence his high Maiestie We reuerence Kings on earth shewing great dutifulnesse to them then what reuerence ow we to him which is Prince and Lord of all the kings of the earth We cannot conceiue what reuerence we owe vnto him which is placed in the throne of all maiestie we must shew our reuerence to this Prince by hearing his word with trembling and beleeuing hearts reuerently and with conscience we must not dare to take his high name into our mouthes without great reuerence the very Kings must shew reuerence vnto this King of kings But the common practise of men doth shew what litle reuerence we haue of Christ for we haue his name in our mouthes at euery word to prophane the same to talke of it in iesting and without all reuerence we tosse it in our mouthes like a tenice ball Seeing he is King of Kings we must giue him absolute obedience Princes must be obeyed so farre as they obey him but he must be obeyed without exception absolutely and not onely absolutely but willingly must he be obeyed and without compulsion freely yea personally perpetually and in all his commaundements Men they will say they beleeue in Christ as he is their Sauiour but that is not enough we must beleeue in him as he is the King of Princes That we therefore may beleeue in him as he is King of Kings we must do him absolute obedience do his will in all things and vnlesse we beleeue in him so we cannot beleeue in him no not as he is a Sauior for these two go together Now this duty and obedience we owe to him must be done to him as we learne out of his word read and preached in the Church Seeing he is King of kings al princes kings poteÌ„tates must do him seruice for they be all inferiour and subiect to him Psal. 2. the three last verses Be wise now O ye Kings be learned ye Iudges of the earth Kisse the son c. that is inwardly reuerence and outwardly obey him This their subiection must be shewed to Christ their King in the gouernement of their kingdomes for they must make and frame their lawes after the lawes of Christ Iesus they must make lawes exercise iudgement keepe Courts Assises begin and end and continue warre by his commaundements And seeing all Kings are in subiection to Christ as their subiects be to them they must therefore be guided and directed in all the matters of their kingdomes by the counsell of Christ so Dauid saith Thy lawes O Lord are my counsellers Psal. 119. 24. If Christ be soueraigne King and aboue all other Kings then all other must plant and set vp in their kingdomes the religion of Christ else how can they shew they be Christs subiects then it followes that they may not be of what religion they list And this is shewed in the parable of the mariage for when the supper was ready he sent his seruants to compell them to his supper which may be vnderstood of the magistrate whose duty is to compell men to the true Religion and profession of the Gospell of Christ. Seeing Christ is King of Kings and no man hath this priuiledge but he hence we learne that Kings on earth they in their dominions are soueraigne kings ouer all persons causes because as he is King of Kings absolutely so they are vnder him kings and haue supremacy in their kingdomes Then we see the presumption and arrogancy of the Pope and sea of Rome who would be supreame head of the whole earth and King of all Kings to put Christ out of his office and sit in his roome ouer al at his pleasure Seeing Christ is King of all Kings we must not be discouraged when we be called to suffer any affliction or crosse seeing that though the tyrants and Kings of the earth rage and bend their force to hurt vs yet we haue a King aboue them all who can stay and bridle them and if he please confound and bruise them in peeces they cannot do any thing but that which he permits them to do for he rules and raignes in the midst of all these where they are the thickest and would do most malice and can do to them as pleaseth him Now followes the second part of Christs description by his execution of his offices which consist in foure workes the first contained in these words Vnto him which loued vs the second in these Which washed vs in his bloud the other two in the two last verses which follow Which loued vs. That is the Churches of Asia and by proportion all other Churches being parts of the true Church The loue of Christ hath three degrees the first is called a generall loue whereby he loues all his creatures as they be his creatures and this loue is common to all his creatures The second degree is the loue of mankind in that he was content to become a redeemer for mankind not for any other

creature no not for the Angels which fell as well as man The third degree which is most principall is that whereby he loues his elect and chosen children which is that loue whereby he accepts of them to life euerlasting This third degree hath two parts for it is taken first for the purpose of his decree to loue secondly for the action or declaration of his loue For the first as I haue loued Iacob and hated Esau that is I haue purposed to loue the one and hate the other Secondly for the declaration of his purpose to loue Thirdly for the action and for the declaration of his loue and speciall fauor in speciall benefits 1. Ioh. 3. 1. Behold what singular loue God hath shewed on vs nothing the declaration of his purpose to loue vs in giuing his son for vs. So in this verse is meant Gods special loue or the declaration of his purpose to loue vs in speciall benefits Now whereas S. Iohn placeth this in the first place of all the benefites of Christ That he loued vs he would teach vs that this loue is the very ground of mans redemption the very cause of Gods liking and fauor to man Then there is no foreseene faith away with foreseene workes for he loued vs first and that alone is the cause and ground of our election and saluation But it may be obiected The loue of God as also of man respects the goodnesse of things loued so we loue a thing because it is good and when it is euill we hate it There is great difference betweene the loue of the creature and the Creator The creature loues the thing because he seeth it is good but God the Creator he first loues the creature and hence it comes that it is good because he loues it 2. Whereas S. Iohn and all the Churches of Asia as other true Churches do beleeue and are assured that Christ loues them for that S. Iohn taketh for graunted this should moue all men to haue this care to labour aboue all things to be rooted and grounded in loue seeing he places that in the first place This we do when we are assured in heart and conscience by the working of Gods spirit that he loues vs in Christ so that he which takes away the assurance of Gods loue to vs in Christ takes away the very ground of our saluation Now that we may haue this loue of God we must in all our duties to God and man draw neare to God keeping a good conscience before God all men and so if we loue God he wil come to vs stay and dwell in vs. And if we would haue his loue to be plentifully shed in our hearts then we must draw neare to him by loue and he will draw neare to vs for he louing vs first if we increase in that loue to him then will he double his loue to vs. And washed vs from our sinnes in his blood Here is the second benefit and action of Christ to his Church which is first the remission of sinnes secondly the mortification of sinnes Washed Here he sheweth that the sinnes of men are as filthy spots in their soules and after he confesseth the vile estate of the Church and euery member thereof in that he saith they were so washed For washing presupposeth filthinesse before and a corrupted estate and so should we by their example learne to consider our owne estate how that our soules and bodies be spotted and defiled with sins originall and actuall So did Dauid Psal. 51. most sensibly and excellently feele his owne wants and see his miserable estate when he desired the Lord to wash him thorowly confessing thereby his soule and body was foule stained and polluted with sinne and addes thoroughly not once and so inough bnt wash me againe and againe thoroughly till I be cleane and cleanse me rince bathe swill me in the blood of Christ to be purged and cleansed from all my sinnes In which words he sheweth his exceeding feeling of his own miseries how fouly he was defiled so should we labour to see how the spots of sinne are deeply stucke in our soules they be fast set so that one washing will not serue but we must be rinced bathed and cleansed by the blood of Christ for it is not the hand of any man or Angell which can wash away these spots nor any thing they can giue vs but onely Christ Iesus whose finger alone dipped in his owne blood can wash away our spots of sinne The consideration whereof should make vs consider our wretched estate and often to repent vs of our sins to take heed of sin which staines vs so We must labour to haue our hearts purged and cleansed by the blood of Christ and till we haue them so purged neither our faith obedience loue or any thing we do is acceptable to God The first part of this benefit of Christ containes the remission of our sinnes the taking away of the punishment and the guilt due to them the second part is the mortification of sin Which hath washed vs from all c. He addeth these words to shew that if any beleeue truly he hath pardon of all his sinnes without any restraint or limitation of these or those sinnes By his blood How can blood wash away filthinesse nay it rather defiles a man Answ. This washing stands not in the substance of the blood but in the merit thereof for the blood of Christ shed is lost and God knowes what is become of it whatsoeuer the Papists say but the merite of it washeth away sinnes Obiect But why doth Christs blood rather then any other mans blood as Peter Iohn c Answ. Because that blood was the blood of God not of the Godhead but of him who was both God and man for these two natures being vnited together make but one person and so it may be called the blood of God as Paul saith God redeemed vs by his blood that is Christ God and man God-man or God incarnate and so it being the blood of God is more meritorious then the blood of any creature whatsoeuer Besides I answer Christ was appointed by God to be a publike person to be suretie for all mankind but no man can be so to be in the roome of the whole company of maÌ„kind Then damnable is the doctrine of the Papists who hold the blood of Martyrs can merit for other for seeing they be but priuate men they cannot profit any other By blood we must vnderstand the passion of Christ being a part for the whole and withall we must remember his fulfilling of the law for in his suffering he fulfilled the whole law and in fulfilling the law he suffered and these two cannot be seuered so that this containes the whole obedience of Christ partly in suffering partly in fulfilling the law S. Iohn addeth these words and sets downe these two blessings to draw men to loue and like

it and then we must beleeue it Then we must do as Mary did we must leaue other lesse matters and sit at Christs feete to heare his gracious words Luke 11. further we must labor to haue the same knowledge conueyed to others for if we beleeue truly we cannot containe our selues but we must needs teach others He which drinketh of the well of life out of his belly shall flow full streames of running water Ioh. 7. he cannot hold it in but will conuey it to others That this may be done first the head of the family he must teach and instruct his family for God hath bound him in conscience to spread abroad that knowledge he hath to conuey it to his family and though he be not able yet God requireth he should be able to instruct them that so a particular and litle church may be in his family Againe euery man must labour to win his enemy and those which are ignorant to beleeue the word The Scribes and Pharises compasse sea and land to make one Proselite and the wicked labour to winne men to do as they do much more should we Yea and euery man must labour to edifie those which be fellow-members with him of the same church in faith hope loue repentance and such like as Iude saith they must labor to saue some Lastly to maintaine the Religion of Christ against all his enemies to answer them and to stop their mouthes 1. Pet. 3. 15. Seeing the maintaining of the name and religion of Christ is so excellent a thing we must aboue all things labour for it to spread it abroad ouer the whole earth to defend it against all false teachers So did the church of Ephesus being persecuted and iniured by false Apostles and this is a most blessed labor to to defend Christ and his Religion and with it the honour of God In the end of the verse he setteth downe the maner how she defended it namely that she did not faint but was constant perseuered to the end So we haue had the Gospell long time preached we haue defended it with hazard of life goods we must not now leaue off but still continue and this exhortation is necessary seeing the Lord after so long peace purposeth to try vs by persecution or false teachers Then let vs purpose to be constant to the end and not as some who can change as religion changeth be of any religion To maintaine religion is commended but the principall thing for which the church of Ephesus is commended is perseuerance Neuerthelesse c. In the fourth verse Christ setteth downe a direct and seuere reproofe of this Church I haue something against thee Here Christ dealeth as a iudge calling the Church to an accompt laying actions to her charge which actioÌ„ is this Thou hast lost thy first loue that is the Church and people of Ephesus the Angel and the people haue lost that loue to God religion and man which they had when they were first called not that they left it wholly but because both people and Minister suffered their first loue to decay that now it was not so feruent and plentifull as before Ob. Christ commendeth her zeale against false Apostles Answ. It is true she had now zeale and loue but in respect of that she had first it was no zeale nay it was cold and frozen therfore he saith thou hast lost thy first loue If God had something against this Church then now he may iustly haue against all particular Churches in the world especially against vs in this land seeing we be in her estate A great part neuer had loue of Christ and many haue fallen from their first loue That some haue fallen it is plaine many in Queene Maries time were content to liue in persecution for the Gospell but after when quietnes came they became plaine worldlings as the historie of the Church records And in these dayes of peace and plentie of the Gospell such as twentie or seuen and twentie yeares agone were zealous professors now become cold and frozen professors Many I graunt are free from this sinne yet are they worse then these for they neuer had the loue of Christ and religion but are louers of themselues of this world honour riches and pleasure Now then if Christ had something against these Churches for losing their loue much more may he haue against vs who neuer had true loue of him That men now adayes be louers of themselues of this world and not of Christ it appeareth seeing most congregations and Churches after this long time of hearing the Gospell preached being daily taught yet are not bettered in opinion iudgement life and obedience but still remaine ignorant which argueth no loue of God nor of religion For it is not possible that he which loueth God and loueth religion indeed should continue from yeare to yeare in ignorance neuer profit in practise of religion in bettering his knowledge obedience And in that men liue in their particular callings without al loue to God and religion it argueth they loue not God for if they loued God they must needes loue their neighbours these going together But men practise their callings with the loue of themselues of honour riches and pleasure no loue to God no loue to religion This should moue vs to stirre vp our hearts to labor to get true loue of God of religion and of our neighbour that Christ haue no action against vs. For if a King or a mightie man shold haue an action against vs especially being iust and good it would make one quake and tremble but we haue euen the King of heauen and earth to deale with he hath an action against vs then it is best to looke about vs. This Paule vrged to Timothy that he would go beyond himselfe abound in feare loue and repentance Phil. 3. 13. he laboured to that which was before forgetting that which was behind that so he might come to perfection He looked first on his wants and then by theÌ„ tooke occasion to grow and increase in all spirituall graces We are in a way we must walke to heauen there is no standing if we purpose to come to the marke we must be as young children who first are children litle in knowledge and strength after are stronger and lastly become tall men so must we daily grow till we become tall men in Christ perfect and tall men in knowledge of religion And they which after long preaching be ignorant or make no increase in religion they be in a dangerous estate and cannot possibly come to the kingdome of heauen Hast fallen from thy first loue Hence the Papists as also other Churches gather that a man may fall away wholly and finally then this question must be coÌ„sidered whether a man may wholy fall from grace That we may answer to this we must know grace is taken two wayes first for that fauour of God whereby it

pleaseth his maiestie to make vs his children which truly beleeue in Christ and this is the fountaine of all grace loue and fauor Now if grace be taken for this fauor of God in Christ theÌ„ though the outward signs and sensible feeling of Gods fauor in Christ may be lost yet grace that is Gods fauour in Christ cannot be lost A father by some offence of his child may not shew signes of fauour to his sonne for a time but rather his anger by words or stripes yet for all this he carieth a fatherly mind to him not purposing to disinherit him So when a true child of God sinneth he then feeleth not the fauour of God for he turneth his countenance froÌ„ him for a time yet not so that his fauor is wholy lost but he still keepeth it towards vs not purposing to disinherit vs in Christ but is still our father and we his children Secondly grace signifieth not onely Gods fauour but the gifts of grace as faith hope repentance c. which are bestowed on them which beleeue Now these graces be of two sorts some necessarie to saluation without which we cannot be saued for without faith no man can be iustified sanctified or glorified Now from true faith proceedeth true hope and loue which three graces be especially necessarie to saluation and especiall graces of Gods spirit Secondly there are other graces which be profitable and needfull yet not necessarie to saluatioÌ„ as feeling of Gods fauor ioy and alacritie in inuocation of Gods name feare ioy c. and these are not so necessarie but that a man which hath them not may be saued Now then the three first faith hope loue caÌ„not be lost finally or wholly being necessarie to saluation but the other may faith indeed may be weakened and wounded but neuer lost wholly but in part and for a time and so it is said here of the Church of Ephesus First that grace cannot be lost wholly and finally these reasons proue Math. 16. 16. Christ promised Peter and in him the whole Church that the gates of hell should neuer preuaile against him for when he saith they shall not preuaile the meaning is they shall shew very much strength but shall not ouercome or preuaile against the Church Though she may be foyled yet neuer ouercome The second reason is if it were possible he should deceiue the elect of God Mat. 24. 24. Christ taketh it for graunted that they which beleeue which are truly iustified and sanctified cannot fall finally so loose their faith Thirdly Ioh. 10. 28. Christ saith his sheepe shall neuer perish But they answer that so long as they remaine the sheepe of Christ they shall not perish but Christ cutteth off that obiection saying no man taketh them out of his hand they shall not be able by their naturall corruption to fall nor any man can take theÌ„ out of my hands The fourth reason is Ioh. 3. 36. He that beleeueth hath eternall life they say hopeth but he which hath it in hope truly he cannot loose it seeing hope caÌ„not make a man ashamed Rom. 5. 6. and hope is grounded on faith Heb. 11. 1. Rom. 8. 30. whom God predestinateth he calleth iustifieth sanctifieth and glorifieth Now if he which beleeueth shall be iustified and glorified then he cannot fall away for he which falleth finally shall neuer be glorified Fifthly in the end of the chapter he saith nothing can seuer him and the church of the Romanes from the loue of Christ ergo not fall finally for then they may be seuered Sixthly Rom. 11. 29. Gods gifts of saluation are without repentance that is the peculiar gifts of his spirit necessary to saluation are without repentance They say God for his part repents not but man reiects that grace whereof God repented not but this makes Gods will subiect to the will of his creature and makes man to rule God to obey mans wil seeing they make mans will to rule Gods will man wils a thing God wils it not yet mans will must stand which is absurd A seuenth reason 1. Ioh. 3. 9. he which is borne of God sinneth not or cannot sin because the seed of Gods word is in him Now in the first chapter he saith that he which saith he hath no sinne lieth Iohn then meaneth here that he which truly beleeueth sinneth not that is sin ruleth not in him with whole consent but in part And man being partly flesh partly spirit as he is regenerate sin proceeds not from him but as he is flesh They answer so long as he abideth borne of God but when he ceaseth to be borne of God he sinneth then with ful consent but he cuts of that cauil and saith Neither can sinne seeing the seed of the word working by the spirit of God makeh him continue that he cannot so sinne Eighthly If a man may fall wholly and finally then he must be cleane cut off from Christ for he must first be cleane cut from Christ haue no coniunction with him before he can loose grace wholy Now if a man should be so often cut from Christ as he looseth grace then he should be often cut off and often reunited to Christ and if he should be so often reunited to Christ theÌ„ he should be so often baptised for baptisme is the sacrament of incision and ingraffing into Christ but that is absurd that baptisme should be any more then once administred ergo a man is but once ingrafted but once vnited to Christ and so cannot be reunited and neuer fall The last reason We pray Leade vs not into temptation that is suffer not Satan and sinne wholy to preuaile and to conquer vs. Now in euery petition there are two things first a commaundement to pray secondly a promise that we shall be heard therfore seeing there is a promise in the word that no true child of God shall be wholly conquered of sinne or Satan no true child of God can finally fall away Against these reasons are brought diuers arguments and they are of three sorts first testimonies of scripture secondly examples thirdly equity For scriptures they alleage these places First Exod. 32. 33. Moses prayeth to God that he may be blotted out of the book of life therfore he which is the true child of God may perish finally Answ. His petition must be vnderstood with condition if it be possible and so Christ let this cup passe if it be possible else Moses should pray for that he knew was not possible and so against his owne knowledge for he knew it could not be that one priuate man should die for the people or suffer eternal punishment for them Againe Moses in that petitioÌ„ doth principally shew his zeale and earnest loue he bare to Gods glory and the good of the people in that he neglected his owne life and desired that rather then God should want his glory and they perish he should rather die if it were possible eternally So Paul desired to be

labour to see our hunger and want of Christ for as they which be thus hungrie shall be fed so they which be full shall be sent emptie away Oh they be blessed which hunger after Christ they shall haue the bread of life and drinke of the well of life Ioh. 6. Seeing Christ is the bread of life the true Manna signified by that in the wildernesse we see the madnesse of most men in the world who seeke not for this spirituall Manna of the soule which is farre better then that in the wildernesse but we like the Israelites delight in onions and garlike and the flesh-pots of Egypt And are not we as prophane as they seeing we labor much to get earthly Manna temporall food riches pleasure c. but neuer seek to haue Christ the food of our soules the bread of life Yet these which do so be the wise meÌ„ of the world we couÌ„t theÌ„ of credit and happiest meÌ„ but they be indeed prophane Esawes preferring this temporall food before Christ the food of eternal life We must then labour to detest this abhominable prophanesse seeing it is the very defacing of religion But Christ shall take it in the highest disgrace when he seeth vs preferre bread which perisheth before this precious and eternall food of our soules And here in that Christ meaneth by Manna not corporal food but himselfe his owne body and blood for that corporall foode was but a signe of this we see the signe in the sacrament is put for the thing signified Manna for the body of Christ. Christ addeth the hidden Manna to put a distinction betweene the earthly Manna which the Israelites and all might see feele and eate and Christ who is the hidden Manna and whom euery one cannot see It is called hidden first because no man by nature can haue this foode no naturall man can see will or desire it secondly because God reuealeth not this spirituall food namely Christ effectually to all men Math. 11. 25. The wise and prudent cannot know it it is reuealed onely to Gods children Seeing Christ is the hidden Manna we see the estate of men in the world yea in the Church of God they know not Christ the true bread of life they feele no want of this food because they know it not for a man cannot know truly what food is till he stand in need of it feele the want of it nay not onely the people but Preachers though they know Christ in a mentall knowledge yet they know not him as they should they feele no want of Christ to be their Sauiour to deliuer them from the wrath of God to feed their starued and famished soules and to deliuer them from the gulfe of hell Then we must not content our selues with knowledge swimming in the braine but labour to know our wants to feele our misery to seeke to haue Christ the food of our soules to deliuer vs from the misery and wretched estate we are in by it to labour to get but one drop of bloud to satisfie our hungry and starued soules And as one which is starued with hunger would seeke to haue meate so we must haue experimentall knowledge that we can say in conscience I see and feele how I want Christ to feed my soule Seeing Christ is the hidden Manna God offereth him not to all men in generall for then he should not be hid as he is from many therefore there is no vniuersal election no vniuersal grace offered effectually to all men in particular The second gift is a white stone where Christ borroweth a phrase of speech from the Gentiles to whom he wrote The Gentiles vsed these stones in iudgement for when men were iudged the Iudges gaue them either a white stone which was a token of absolution or a blacke stone which was a signe of condemnation Secondly they vsed these stones to trie whether such a day or such should be luckie as they say or vnluckie for if they tooke a white stone out of their vessel then it was a token of good lucke if a black then of bad Now here it is vsed for the first Christ promiseth a white stone that is pardon and absolution from sinnes and from the punishment of sinne euen eternall damnation To them which ouercome beleeue labour to maintaine and defend faith and a good conscience let these go on to the end for they shall haue this white stone Now then if any would know whether he haue pardon and absolution of his sins here is the note and marke if he beleeue in Christ labour to maintaine faith and a good conscience then he hath this white stone promised him Then we must labour for these that so the other may be sealed to vs. The third gift is A new name written in the same stone This name is to be Gods child so the same Apostle expounds it 1. Iohn 3. Behold what great loue God sheweth vs euen to be called his sonnes this is the name he giueth to them which ouercome to be called his sonnes and heires with Christ. Now seeing God giueth this new name to his children it must not be an idle name but the Lord giueth with it a new conditioÌ„ whereby we are made the sonnes and heires of God So when Abram was new named Abraham it was for a speciall purpose for then he began to be the father of the faithfull When Iacob was called Israel it was for a speciall end So we hauing a new name must haue a new condition which is to be called the sonnes and heires of God in Christ. Now this is a most excellent prerogatiue for then we haue Christ our elder brother and our fellow heire God our father the Angels to defend and guide vs all things and meanes of this life to our benefite Gods speciall prouidence to guide vs and being Gods childreÌ„ our sins are no sins but a meanes to come to felicitie and our death is no death but a litle doore to passe to life this is the new condition God giueth with our new name Written in the white stone That is in the pledge of absolution for here the white stone and new name go together for looke whom he absolueth he giueth a new name and new condition for he which hath his sinnes pardoned is a new creature a new man the white stone and new name go together and are written in each other Then men must haue them both and not as most do say they hope Christ is their Sauiour he will pardon their sinnes and yet continue in them take occasion by that to sinne for Christ if he giue the white stone that is pardon of sinne he giueth with it a new name and a new condition of life Which no man knoweth Some might obiect Doth he giue men new names why then do we not call them by their names Answ. He saith no man knoweth it but he which hath it that is in that maner and certainty as

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