Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	add_v	lord_n	write_v	1,601	5	5.7992	4	false

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

against you and your owne confusion before him Ro. 2.5 and so store vp wrath against the day of wrath and the iust declaration and excecution of his iudgement vpon your soule and body for ever And that you may see I speake not this without booke I pray you looke what God saith in his booke to this purpose how read you in the sift booke of Moses called Deuteronomie read there striue to understand what you reade and out of your vnderstanding of it ponder that saying and lay it vp in your harts There you shall heare God speaking thus touching the point we haue now in hand Dent. 29.18 ver 19. Least there should be among you any roote that beareth gall and worme wood and it come to passe that when he heareth the words of this curse that he blesse himself in his hart and say I shall haue peace though I walke in the imagination of my owne hart ver 20. to adde drunkenesse to thirst The Lord will not spare that man but the anger of the Lord and his iealousy shall smoake against him all the curses that are written in this booke shall lye vpon him ver 21. the Lord shall blot out his name from vnder heaven And the Lord shall separate him vnto evill out of all the tribes of Israell according to all the curses of the covenant c. ver 21. So that the generation to come shall say when they see these plagues c. Thus you see the Lord doth manifest and that in many words his minde concerning this matter and that we may the better discerne his meaning we may bretfely abridge all that these words doe import into two particulers 1. how haynous a thing it is in Gods sight sinfully to shift off the saving truth of God from our selves 2. how heavy the hand of God wil be in the extreame extraordinary punishment of him that doth soe The act is exceedingly amplified and aggravated if we doe well consider the particulers of the text wherin we finde it branched and blazed out to be an evill consisting of many evills a very composition of many impietyes and much corruption First it is an impious thwarting of God a crossing of him even a giving him the lye to his face when any man shall dare to say I shall have peace though c. Is not this extreame impudency thus to out face the Lord of heaven in his owne truth to tell him as it were to his teeth that we shall have peace wheÌ„ he saith resolutely we shall have none in any vngodly way are we nor vndertakers against the wisdome power and justice of God by all which that which he hath here vttered against this sin shal be assuredly executed vpon the sinner shall we offer to say I shall have peace when the Lord who is only wise allmighty and most just saith we shall not is not this to make the world beleeve that we thinke our selves able well enough to secure our selves against him and know a way how to avoyd that which he saith he will inflict as if we could goe beyond God and overeach him by some policie or power of our owne Secondly it is a proude exalting of our selves aboue the Lord a trusting vpon our owne vayne lying and blasphemous words blessing our selves and giving no creddit to his most stable and immutable words of truth as if our blessing of our selves had farre more efficacy to save and comfort vs then his words of cursing have to cast vs downe and terrefy vs. Thirdly it is an encreasing of sin we adde one evill to another and soe lade our soules with more and more impiety augmenting our evill before the Lord and encouraging our selves in the same by this blessing of our selues in our sinfull courses and casting aside Gods righteous and heavy curses All these three amplifications of this impious and hellish act are apparant in the text and thus much sin doth he commit that applyeth not but putteth off the sacred word and truth of God from himself The punishmet due to this threefolde act of impiety followe's in the text too it is layd out both negatiue and affirmatiuely Negatiuely in that one wofull sentence The Lord will not spare or the Lord will not be mercifull to that man a truth clearely contradictory to the conceit of these accursed miscreants who are soe be sotted that they can beleeve nor apprehend nothing in the Lord but mercy and soe make him a notorious monster therin as if he had nothing els in him Affirmatiuely and that many wayes in such miserable sayings as follow every one worse then other if we note them Such a sinner shall feele 1. the anger of God and to put him out of hope of appeasing it it is added that 2. the jealousy of the Lord shall breake out and smoake against him and jealousy is jmplacaple rage such as will heape vpon an offendor 3. all the curses written in Gods booke none no not one to be avoyded or escaped among the rest 3. notorious curses are named to wit 1. that his name shal be blotted out from vnder heaven 2. that the Lord shall separate him unto euill 3. that the ages to come shall fall into admiration of that mans fearefull condition Loe thus shall it be done to the man that the Lord will aveÌ„ge himself vpon for this one sin of shifting off the sacred truth of God from himself He shall have no mercy from God but all the misery that may be he shal be the vnhappy object of Gods heavy anger of his fearfull jealousy of all his curses vnto which the Lord shall soe set him apart and pick him out that he shal be the wonderment of all succeeding times This is the Lord doome vpoÌ„ him who fawneth vpoÌ„ himself in his prophanes and flyeth as much as in him lyeth and wil not heare of the justice of God revealed in his word against his wickednes Let vs then deare christians take heede and beware of a stubborne hart a stiffe necke an jmpious spirit to throw away what the Lord saith to vs Doe not provoke him to jealousy we are not able to deale with him he is stronger then we know we that nothing well more vexe or sooner prouoke him herevnto then this jmpiety of refusing to apply his worde to our selves He is heavily jealous as well he may be of that mans estate that will not endure his truth For why consider I pray you what good can be in him what evill can be out of him who rejecteth what God saith it is not possible he should haue any good who will none of that word which is the only ground of all good to vs and the only guide of vs vnto it neither is any euill jmpossible but all most easy to be fastened vpon the man who forsaketh the sole and soueraigne meanes of his good That man must needes heare Satan that heareth not

thy handmayd c. And soe for all other comforts of any kinde whatsoever this was ever vrged as we might abundantly instance in Moyses in Dauid in Eliah Iehosophat Hezekiah and many more who many a time pressed God with it Yea which is well worth our nothing God himself hath often rendered this as that which hath as it were wrought vpon himself to respect them in his grace as it were easy to alledge out of many scriptures That one may serve for all which we finde by the prophet But thou Israell art my seruant Is 41.8 ver 9. Iacob whome I haue chosen the seede of Abraham my freind c. Thou art my seruant I haue chosen thee and not cast thee away And if the Lord himself doe make this vse of it to magnify his owne grace to vs we may coÌ„fortably plead it before him to prevaile with him therewith we may be well assured that that which he makes an argument of magnifying his mercy on vs would be of excellent vse and force to pleade before him to moue him to manifest the same mercy to vs. Let vs not then in any wise be sparing herin we cannot be too bolde nor too abundant the Lord like 's that prayer and loue 's that suitor the better that is most full of it And the divell will have least to doe with those which are neerest and fastest to God And therefore to conclude and shut vp this point be it now our perpetuall care and endeavour to doe according to the tennor of that truth we have heard in this our first instruction arising from this interest so stissly pleaded by this blessed Patriarch in that he enter's thus into his petition with these words O God of my father Abraham and God of my father Isaac c. Shewing clearely that he that would have his prayers enter into heaven and be entertayned with God must goe in this way with them And soe much for our first lesson laide downe in these words The end of the first Sermon Having done with his first encouragmeÌ„t we proceede to the consideration of his secoÌ„d as it lieth in the text following Thou Lord which saidest vnto me Returne into thy countrey c. wher in he now pleadeth his warrant he had from God as before he did his interest he had in God And herein we have two things to thinke off the first is the warraÌ„t it self the second his assuming application therof home to himself The former to wit his warrant he divides into two particulers 1. a precept Returne into thy countrey c 2. a promise and I will deale well with thee From both which we might well note vnto you in the next place this worthy lesson that VVhatsoever we doe without warrant from God is wickedly done So much warrant as any man hath to doe any thing soe much comfort shall he haue in the doing of it If this were not an absolute and an vndenyable truth why did the Lord giue Jacob this comission for his journey or why should Jacob take it and make this vse of it to God himself as he doth it were no favour or mercy to haue it no point of faith no part of our duty to vse or to vrge it if we might be justifyed in any thing we vndertake without it But wee purpose not to prosecute this point at this preseÌ„t but to take another occasion if the Lord please to handle it at large Doctrine 2 The thing we ayme at is not soe much the matter of the warrant it self as Iacobs taking of it home applying of it to himself in that he saith Thou Lord who saydest vnto me From which practise of his we may obserue and you must learne thus much That it is the duty of every chirstian to carry the word of God home to his owne hart and to apply it particulerly to himself Looke what sacred truth the Lord hath left recorded for vs and either in any generall speciall or particuler rule of his word revealed to vs as tending to our particuler estate the same soe farre as it toucheth vs in any thing that doth or may concerne vs the Lord looke's we should lay it to our harts and appropriate it to our selves as our owne Every true christian is bounde to apply every part of Gods truth to himself evermore making that his owne which is mean't to him The instance of our text contayneth so cleare an evidence and confirmation of this doctrine and this holy Patriarchs practise is so pregnant for the point that we shall not neede to seeke farre for more witnes to enforce the truth of it Let vs a litle consider his carriage herin We heard before how God had spoken vnto him about this busines of his removall into his countrey here now we have himself not only relating what God said to him herin but also applying the same to his owne hart and state now that he is to goe to heaven for direction and comfort in the same in speaking to God he speakes that which God spake to him thou Lord who sayd vnto me c. he cleave's fast vnto that which he heard from God and let 's God heare of it from him againe he claymes Gods kindnes builde's vpon his precept and promise as vpon a foundation of direction consolation and assurance sufficiently able to beare him out against all opposition what-soever The precept leade's him to begin his journey the promise hartens him to goe on hoth are good to him in the duty he had to doe And we see that as Iacob is faithfull in applying all this so is the Lord carefull in reporting this his practise vnto vs and make's Moses many yeares after it was performed to receive it from his spirit by inspiration and to register it in this his blessed booke that it may remayne written for all ages to come for his approbation for our imitation that we might follow him who hath gone before vs herin and not only know what Iacob hath done but what the God of Iacob require's of vs from this light of his truth both to know to doe in any such cases as may ever become ours in any passage betweene the Lord and vs. In a word what he here did is therefore written and related that we might goe and doe likewise walking in the same path which this true survant of God hath troden out before vs which if we shall endeavour conscionably to doe and to be vpright with the Lord in the same what our benefit and advantage shal be the sequell will shew and we shall ever finde it our happines to lay Gods truth to hart Thus we see the case is cleare in the particuler of our text If we shall looke further abroade for our more assurance in the truth of this instruction and take vp such testimonyes as we might soone finde fasten vpon to this present purpose multitudes would flow apace vpon vs and it would be

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

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

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