Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	word_n	work_v	world_n	98	3	4.1228	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14923	The soules progresse to the celestiall Canaan, or heavenly Jerusalem By way of godly meditation, and holy contemplation: accompanied with divers learned exhortations, and pithy perswasions, tending to Christianity and humanity. Divided into two parts. The first part treateth of the divine essence, quality and nature of God, and his holy attributs: and of the creation, fall, state, death, and misery of an unregenerated man, both in this life and in the world to come: put for the whole scope of the Old Testament. The second part is put for the summe and compendium of the Gospell, and treateth of the Incarnation, Nativity, words, works, and sufferings of Christ, and of the happinesse and blessednesse of a godly man in his state of renovation, being reconciled to God in Christ. Collected out of the Scriptures, and out of the writings of the ancient fathers of the primitive Church, and other orthodoxall divines: by John Welles, of Beccles in the County of Suffolk.	Welles, John, of Beccles.	1639 (1639)	STC 25231; ESTC S119607	276,075	406

counterfeiting and dissembling one may easily deceive and abuse another having one thing secretly hid in his heart when outwardly he saith and doth the contrary upon that is grounded the saying of the Prophet Jeremy Ierem. 17.9 The heart of man is overthwart and who shall know it but there cannot be such a perversity and dissimulation ascribed unto God but when he worketh hee declareth the quality of his nature in his working so that his workes may be most assured testimonies by which the hearts of the faithfull may bee perswaded of his goodnesse and will Esay 28. and although he seeme sometimes to worke contrary to his custome yet that is done to the intent that it shall come to that end which hee hath appointed This is to worke truly and verily according to the quality of his nature and to declare openly to the world the testimony of his good will or anger by word and deed Now there are five kinds of working One is Five kinds of working when things bee wrought according to the strength of their nature without any governance of understanding or will as in the working of fire water medicinall hearbes precious stones and such other things whose working if it bee guided by any reason or will it is not their owne but by some outward either by Gods or mans directions The second kind is of those things which followeth the drift of nature in their working but not without their owne will though the mastery of reason be lacking in them yet such is their working that sometimes it is forced against their will and so worke the bruit beasts The third kind is of men which doe also worke according to the quality of their nature and joyne theirs unto the governance of reason or will but wrong and corrupt and also subject and under a greater power either of man either of God and under this is also comprised the working of evill spirits The fourth is of good Spirits which wee call Angels they worke also according to their nature and that with understanding and will but without any depravation thereof wherein they differ from men and from evill spirits but they are also subject to a superiour power by whom their doings be directed The fift and last kind of working is also according to the nature of the worker Eccles 42.15 c. 43. with understanding and will and that pure and uncorrupt and is not subject unto the wisdome or will of any superiour but is most free wise mighty good and infinite upon whom all other things dependeth This is the working of one very God the beginning increase keeping repairing the rule and end of all things most good most free willing infinite everlasting perfect needing no other helpe No man is able sufficiently to praise God for he farre exceeds all praise necessary and profitable not to the worker but to the workes whose incomprehensible waies infinite multitude and unsearchable consideration no man may seeke to know whose infinite Goodnesse Wisedome Power Majesty and Glory all Angels and men must have in admiration and worship Though the Multitude Variety Majesty and Excellencie of the Workes of God be infinite and incomprehensible that neither the reason nor number of them can bee comprehended by any mans imagination or industry Eccle. 8.17 even as Ecclesiasticus said Yet among all the Workes of God Among Gods workes the worke of Creation is first wee ought first to understand the workes of the Creation and herein wee must leave the consideration of those workes that are of the Father towards the Sonne and of the Sonne towards the Father and of both of them toward the holy Spirit and of the holy Spirit toward both of them which are unsearchable and not necessary to know nor belonging to Creation But it is even enough if the creature doe acknowledge honour and glorifie the workes of his Creator in that that he is the Creator Encreaser Conserver Repairer Governour and Perfecter of all when we say the Father created all things the Word must not bee excluded neither the holy Spirit because that by the Word and with the Spirit all things were made and created When we say the sunne nourisheth and giveth light unto the earth wee exclude not his heate nor his brightnesse without which he doth not accomplish his worke Againe when we say all things are created of God we must not include those things that be evill in respect they be evill for they be not of God Iohn 8.44 but of satan the father of all evill this is the plaine description of our true and onely God from all false gods and idols To possesse our hearts with greater awe of his Majesty whilest we admire him for his simplenesse and infinitnesse adore him for his unmeasurablenesse unchangeablenesse and eternity seeke wisdome from his understanding and knowledge submit our selves to his blessed will and pleasure love him for his love mercy goodnesse and patience trust to his word because of his truth feare him for his power justice and anger reverence him for his holinesse and praise him for his blessednesse and to depend all our life on his faithfull promises who is the onely Authour of our life being and all the good things we have Eph. 5. Let us therefore stirre up our selves to imitate the divine Spirit in his holy Attributes and to beare in some measure the Image of his wisdome love goodnesse justice mercy truth patience zeale and anger against sinne and strive that wee may bee wise loving just mercifull true patient and zealous as our God is and that wee may in our prayers and meditations conceive aright of his divine Majesty and not according to those grosse and blasphemous imaginations which naturally arise in mens braines Psal 90.2 Rom. 1 23 c. as when they conceive God to be like an old man sitting in a chaire and the blessed Trinity to be like that tripartite idoll which Papists set up in their Church windowes When therefore thou art to pray unto God let thy heart speake unto him Psal 90.2 1 King 8.27 1 Iohn 5.7 as unto that Eternall Infinite Almighty Holy Wise Just Mercifull Spirit and most perfect and individuall Essence of three severall substances Father Sonne and holy Ghost who being present in all places ruleth Heaven and Earth understandeth all mens hearts knoweth all mens miseries and is onely able to bestow on us all graces which we want and to deliver all penitent sinners that with faithfull hearts seeke for Christs sake his helpe out of all their afflictions and troubles whatsoever If therefore thou dost believe that God is Almighty why dost thou feare devils or enemies Confidently trust in God and crave his helpe in all troubles and dangers if thou believest that God is infinite how darest thou provoke him to anger If thou believest that God is simple with what heart canst thou dissemble and play the hypocrite

If thou believest that God is the Soveraigne good why is not thy heart more setled upon him then on al worldly goods If thou dost indeed believe that God is a just Judge how darest thou live so securely in sinne without repentance If thou dost truely believe that God is most wise Rom. 8.28 why dost thou not referre the events of crosses and disgraces unto him who knoweth how to turne all things to the best unto them that love him If thou art perswaded that God is true why dost thou doubt of his promises and if thou believest that God is beauty and perfection it selfe why dost thou not make him the chiefe end of all thy desires and affections for if thou lovest Beautie hee is most faire If Riches he is most wealthy If thou seekest Wisdome hee is most wise whatsoever excellencie thou hast seene in any Creature it is nothing but a sparkle of that which is in the Infinite perfection in God Application Therefore love that one good God and thou shalt love him in whom all the good of goodnesse consisteth he that would therefore attaine to the saving Knowledge of God must learne to know him by love 1 Joh. 4.8 Ephes 3.19 for God is Love and the knowledge of the love of God passeth all understanding for all knowledge in the world besides to know how to love God Eccles 1.2.17 and to serve him onely is nothing upon Salomons Creed but Vanity of vanities trouble of mind and vexation of spirit Kindle therefore in mee my good God Charity Rom. 5.9 10. Joh. 17.3.22 1 Cor. 15.28 the love of thy selfe in my soule especially seeing it was thy good pleasure that being reconciled by the blood of Christ wee should be brought by the knowledge of thy grace to the communion of thy glory wherein only consisteth our soveraigne good and happinesse for evermore Thus by the light of his owne Word wee have seene the backe parts of Jehovah Elohim the eternall Trinity whom to worship is true Piety whom to believe is saving Faith and Verity and unto whom from all Creatures in heaven and earth be ascribed all Praise Glory Honour Might Majesty Power and Dominion for evermore Amen Of divine Directions declaring the variable state and misery of Man from the time of his Creation to the time of the Gospel or the new Covenant of Grace Of the generall Knowledge of God VVHen first I began to understand of God I had this imagination that God was a generall power within whose circle all things are without whom nothing by whom all things were made and to whom all men ow their service This learning was taught mee by the wisdome of my naturall soule and by the common example of Christians for all men acknowledge a God and all Christians their duties this is the common knowledge of men but not the profitable more commendable in Philosophers than Christians being without use without application I have therefore better endevoured my selfe and studied to know God my God to know him in his divine nature in the trinity of persons and in their offices for thus to know and then to apprehend and apply is salvation To know God in his nature we must know His Attributes and rightly understand God in his said Attributes all which may be reduced to these two generalls Justice and Mercy in all which we must consider him to be Infinite in wisedome Infinite in favour Infinite in power The Trinity and Infinite in time The Trinity is the distinction of persons without denying the substance or nature of God the Father Sonne and holy Ghost though they be three distinct in name they are one in power without division without inequality the Sonne begotten as ancient as the Father the Holy Ghost prooceeding from them both is equall with them both no priority in their Omnipotency but all of them being alike able in all things and alwaies conspiring one end without discord The foundation of Religion this divine mysterie is the foundation of Christian Religion without which there is no faith no salvation It is further necessary to know the Trinity in their severall offices for though the God-head be so undivided as that no one person in the Trinity doth worke without cooperation the Father Son Severall offices in the Trinity and the Holy Ghost conspiring in every act of every severall person yet in the wisedome of their owne decree they have determined to the severall persons of the Trinity severall executions of offices wherein the whole Trinity conspire yet some one person in the Trinity hath the name of principall therefore wee say God the Father made the world God the Sonne redeemed it God the Holy Ghost doth governe it The creation of the world is ascribed to God the Father The Trinity conspire in every worke yet he made the world and the works therein by his Word This Word was God the second person in the Trinity who did cooperate and worke with God in the Creation the Holy Ghost also moved upon the waters to divide the seas and distinguish light from darknesse all of them joyntly and severally executing the decrees of their owne divine counsell Jer. 10.12 13. The worke of our Redemption is properly ascribed to the Sonne the second person of the Trinity who descended from his Majesty 1 Cor. 5.55 and in his owne person came to make a conquest of sinne hell and death The Holy Ghost doth governe the world the Father and the Sonne assisting yet in this most gracious worke the Father and the Holy Ghost were not absent but gave divine assistance to our blessed Saviour Jesus Christ when he ascended left the Holy Ghost to be a patron to the Catholique Church the which in all occasions doth support every member of the same yet the Father and the Sonne have their hands of providence at all times working with the Holy Ghost in this divine government therefore howsoever they have their severall assignments by themselves appointed yet they all conspire in every worke of holinesse all of them participating one worke one honour Thus to know God is needfull for every soule that desireth happinesse One labour one honour in the Trinity or that coveteth to have part in the righteousnesse of Jesus Christ without whom there is no salvation God being then of a nature infinitely good infinite great it ought to move in every foule a double affection Men ought to live in Gods imitation love and feare to feare him because he can destroy to love him because he will not It ought also to provoke all men to an imitation of God that such to whom God hath given greatnesse they use it with moderation of mercy which onely is able to make the great good and the honourable in place honourable in condition for as God is so good men their soules are his images and their actions his imitations Againe God is a

The judgment of reason that they who deny the judgement of Divinity may be judged by reason and the wisdome of nature which alone is able to convince all oppositions and gain-sayers but to Christians I will onely set forth what God saith for that may serve to informe and satisfie all and every faithfull Christian Gen. 1.1 c. Moses the servant and witnesse of God Almighty being inspired by the holy Ghost hath left recorded to all posterities the manner of the Creation of the World The scripture is onely able to satisfie all doubts to which authority not onely my selfe but every faithfull Christian doth confidently adhere utterly disclaiming all contradiction all diversity of opinion In the Creation is principally considered the Creator God and the creatures the workes of Gods Creation In the Creator is considered his power his purpose his power in being able by his word to finish such a worke of admiration his purpose The world was made for man and man for God not that hee needed any such thing that he had made to supply any defect in his Divinity but for the use of a creature man which afterward he was to make to whom hee gave the Heavens the earth and all the host of them for the service of man reserving onely man for the service of himselfe In the creatures is considered their originall or matter of their creation The matter of the creation for some things he made of nothing some of fire some of aire some of earth some of water some of flesh of nothing he created the Heaven the Earth and the Sea whereunto as is supposed may be joyned the heavenly Spirits but under correction of others of earth hee made and shaped the first man Adam our father also of the earth hee made beasts and all kind of plants and hearbs of the aire hee made wind and blasts The order God observed of the waters he created fish and foule of flesh he created Eve the first mother of our kind Next the order wherein they were created this originall was nothing for God created all things by the power of his Word without matter there being nothing whereof to make any thing the order observed in the creation was that God determined the World and the workes therein for the service of man would before he made man store the World mans mansion-house with very needfull providence that man at the very instant of his beginning might know himselfe to be in the fulnesse of Gods favour nothing wanting which might either administer to him profit pleasure or serve his necessity Againe in the creatures themselves God observed a speciall order First hee created light without which the workes of his greatnesse had not beene visible Secondly he created Heaven giving that priority Apoc. 4.11 Of the Celestiall bodies for the excellency and dignity of the place Next he made a separation of the Earth and Waters and gave the Earth a generation of all Plants and Trees bearing good seed Then hee placed in the Firmament the Planets and fixed the Starres and Celestiall bodies the which serve not onely for light to distinguish times and seasons but also by their influence for the generation and government of all living creatures Then God furnished the two elements of Water and Ayre with creatures of that kind Last of all hee stored the Earth with the creatures which live on that element and when hee had finished the creation of all things hee then made man after his owne similitude and gave him the possession of the World and the creatures hee had made giving him interest in all and power over all without exception of any This knowledge of the Creation is necessary in the understanding of every Christian of carefull conscience with which knowledge the lesse learned may satisfie themselves avoyding the curious search of such nice questions as may distract the simple and availe not unto salvation The knowledge of the power of God in creating the World doth admonish and remember all men that seeing God created all things by the power of his word The maine interest of all things is in God therefore the maine interest and principall claime to all things created remaineth to God only he being the absolute owner without competitor and how man hath onely the use and communication thereof and that onely with condition and limitation of time Note it doth also perswade a reverence to the Majesty of God and a feare of his displeasure for that God who is able by his Wod to create of nothing any thing is able also by his Word to destroy any thing and make it nothing or worse than nothing The purpose of the creation of the world by God being for the use and service of man doth remember all men that the measure of the love of God to mankind is infinite The infinite measure of Gods love who of his owne election did please to make a Creature of such noblenesse as to be called his Resemblance and Image giving him a soule of such divine nature as nothing but God can be more Every thing created is either for use or ornament for whose sake God made the world and stored it with the plenty of all things which mighâ— ã€ˆâ—Šã€‰ fit either for use or ornament all which God hath given man only requiring acknowledgement and thankfull service which condition if man performe God will then a thousand-fold double his favours and whereas these are but transitory and passible pleasures God will make them eternall and unexpressable both in number and worth John 1. for he that proveth a faithfull servant God will make him a sonne and crowne him with the glory of his Saints in the kingdome of glory where there is a perpetuity of all happinesse Againe the purpose of Gods creating the world for the use of man Man must use Gods Creatures with reverence and moderation doth admonish all men to use the Creatures of God with moderation reverence and Christian judgement not to despise them because they are Gods Creatures not to adore them because they are but Creatures but so to use them as they may supply that purpose for which God created them Thirdly seeing God created the world for mankinde in generall it doth remember us not to appropriate the Creatures of God to our owne private ends but to communicate the use of them with all such as shall need them for God gave not the world to Adam onely but to his posterity also therefore every man is lawfully interested in the enjoying of Gods Creatures Matth. 25. God gave the world to mankind in generall and not to any particular if by lawfull and allowable meanes hee can attaine them Againe if a Christian mans necessity require reliefe and favourable supportation hee hath a righteous claime to some part of the superfluous possessions of others and hee that shutteth up his compassion against such necessity

limits and building upon the foundation of the rocke Christ they have erected such a frame as shall remaine to all posterity these holy Ministers were the conducts whereby God did conferre his spirituall waters of life into all the parts of the world who spreading themselves in their painfull travels over all the knowne world spred the Gospell as they went and left in every place where they came a memory of their Lord and Master Jesus Christ After them succeeded others in their example who both taught the Gospel and confirmed it with the testimony of their death these are the holy officers in the administration of the Gospel and all that live in the Church and are truly of the Church of God in their office and in their example shall with them receive the wages of faithfulnesse Lastly is considered to whom the benefits of the Gospel appertaine and that is to the Elect namely such as are most industrious in the faithfull execution of the Law For as it is said God hath not given the Gospel to destroy the Law but to preserve it and revive it that men may be allured by the sweet promises of the Gospell to endeavour with alacrity and hope in the exercise of the Law Joh. 14.15 and therefore Christ himselfe saith If you love me keepe my Commandements that is endeavour to keepe them with all diligence for he that is carelesse in the service of God is not to hope that God will be carefull of his salvation this is proved in the Parable of the labourers in the Vineyard the Master of the Vineyard is God the Vineyard is the world the labourers are the faithfull and painfull Christians Mat. 20.1 c. their wages is the benefit of the Gospel so that not the lookers on but the labourers in Gods Vineyard shall receive the wages of everlasting life These considerations are most weighty in the generall understanding of the Gospel to which is added this admonition that it behoves every man carefully to esteeme worthily and reverently of the Gospel of Jesus Christ because God doth judge the contemners thereof to be guilty of the deserved and eternall damnation 2 Thes 2.10 11 12. and that if God present them the meanes to communicate with the benefit of the Gospel that they then neglect rather all the profits in the world then the rich treasure of the Gospel for it is that one thing that is onely necessary and availeable to salvation and that pearle of price for which wee are advised to sell all that wee have to purchase it for he that hath that precious Jewell Mat. 45.46 hath sufficient wealth and hee that hath all things but that hath nothing if hee hath not that for if one man had that all men have he nothing had unlesse he also had a soule alas what will it advantage a man to win the whole world and lose his owne soule and what enlargement can he desire that hath the hidden treasure of the Gospel in his heart whereby hee hath continuall comfort and thereby is led in the path to his Salvation This doth generally remember all men the admirable degree of Gods favour to man-kind that notwithstanding our apostacy from the favour and service of God and our continuall trade of sinning which might incense the justice of God to destroy us at once and for ever yet doth he continue himselfe in his owne kind a loving God and a father compassionate 2 Pet. 3.9 Pitty in God is most naturall who inclineth rather to pitty then to punish our infirmities therefore did the Almighty God take from man the burthensome condition of the Law and promise him everlasting life upon much more easie conditions the which grace and love of God doth challenge from all men a dutifull thankes to God who hath taken from their neckes the unsupportable burthen of the Law giving a greater liberty and ease in the worke of their salvation Secondly it doth admonish all men carefully to apprehend the grace of the Gospell and not to neglect the present and the pretious opportunity that God hath given them because he that shall breake this Covenant of grace shall doubtlesse forfeit the estate both of body and soule unto eternall damnation for this Covenant of the Gospel as it is the greatest of all the favours of God so it is the last and that being neglected there is no other to be hoped for Thirdly seeing the Gospell doth not destroy the substance of the Law but onely mitigateth and sweetens the severity thereof by a gracious dispensation from the extremity of justice it behoveth all men to be equally as carefull in the performance of the duties of the Law as if there were no other Covenant but the Law to judge them The Law makes us fit for the Gospell Gal. 3.24 for there is no man fit for the grace of the Gospell but hee that is first disciplined and schooled in the Law of Gods Commandements therefore is the Law said to be a Schoolemaster to bring us to Christ by faith because it doth humble us in the knowledge of our infirmities Fourthly seeing the purpose of the Gospell is the salvation of man it behoveth all men to respect the Gospel as they would their salvation and labour by all meanes not onely to advance the prosperity thereof but also to resist the cause that may occasion the slander or disgrace of that sacred Word and Profession Fifthly seeing the matter of the Gospel is the story of the words and workes of Jesus Christ our Saviour while hee was upon earth it doâ—h bind every mans conscience to have a reverent and confident opinion of the truth thereof and that all men labour by all convenient meanes to maintaine the memory and reputation of those sacred writings the which are onely able to guide us without errour in the right way of our salvation And seeing that God of his owne favour without any deserâ— of ours which were falne from him enters this Covenant of grace binding himselfe in the surety of his most sacred Word to give salvation upon the easie conditions of the Gospel to all those that walk in the sincerity thereof through the merits of Jesus Christ who did please to appoint himselfe to take our sins upon him and to descend his Majesty in great humility to establish our salvation in the merits of his holy workes this should move all men to give thanks for so great benefits and to live in godly conversation Sixthly seeing the officers appointed and chosen by Jesus Christ himselfe for the ministration of the Gospel were the holy Apostles and after them the godly and reverend Martyrs in the primitive Church by whose diligence the Gospel spred it selfe over all the knowne world this doth admonish all them that either are Ministers of the Gospell or that have power to make them what choice and care is to be had of their uprightnesse and godly conversation and what

salvation be our continuall exercise let us exercise our pleasure in reading and meditating the excellent variety of matter and Majesty of the phrase in the Gospel being the rhetorique and eloquence of the holy Ghost let us also exercise in studying rightly to understand the covenant of our salvation to keepe which covenant wee shall therein often be admonished by promises threats intreaty and by examples in all which the knowledge and meditations of the Gospel will instruct us This doctrine is very usefull and solatious and may be applyed to many notable purposes for it shewes us the true causes of all our happinesse it also confuteth the Pelagians who ascribe salvation to mens owne strength and merits and it serves to correct the course of those that hinder their owne happinesse by their owne presumption diffidence incredulity prophanenesse sensuality and other irregular and irreligious courses Lastly it proves the deity of Christ for in that he hath elected his faithfull unto eternall life we conclude that he is very God for these respects and reasons let us enter covenant with our soules to be carefull in keeping our covenant with God Of the Incarnation of the Word Christ IT is necessary and meet to shew something of the Incarnation of Christ for because that the same doth chiefly belong to the worke of our Redemption we will note those things onely which shall seeme to helpe towards the stay of the purity and certainnesse of our faith and to cut off all curious and unprofitable questions it is needfull for them that will consider the mystery of the word Incarnate Not of mans word but of Gods Word For as much as this Incarnation is reported not of every word but of the Word of God it is first needfull for the confirmation of our faith that wee doe heare the testimony of holy Scripture that the word is in God it is declared even in the beginning of Genesis wherein the History of the Creation of all things is so oftentimes reiterated Gen. 1 c. and God said let it be and it was done he said and they were made he commanded and they were created and in another place By the Word of the Lord the heavens were fastened in the beginning was the Word John 1.1 and the Word was God and God was the Word Paul saith By the vertue of his Word and the brightnesse of his Glory Hebr. 1 c. upholding all things by the word of his Power Againe By faith wee understand that the worlds were framed by the Word of God Hebr. 11. so that our faith is confirmed in this by the testimony of holy Scriptures of the Old and New Testament that we doe believe the word to be in God of which thing there be found sufficient testimonies also in the writings of the Ethnickes which did attribute unto God-head the Mind the Word and the Spirit wherefore wee Christians may so much the more stedfastly stand unto our faith because that those things which wee doe believe of God the Father and his Word are so certaine and manifestly true that they be approved not onely by the infallible testimonies of holy Scriptures but of Ethnickes also Act. 7.51 c. and doth openly reprove the blindnesse of the unhappy Jewes but how the word is in God no Christian man must be too curious to search those things which be spoken of God which be so attemperate unto our capacity that they be spoken upon some likenesse rather then according to any exact property of Gods Nature and Essence And because we should not thinke of God to be onely but an Essence but as a most high and excellent Essence dissevered and separated from all others as well spirits as bodies he is called Jehova Ebrew word as existent every where in all places and making Greeke preserving and governing all things and is called God which is piercing and passing thorow and to signifie that he is the same to the end of the world as the minde is in man they called him the Mind the Word and the Spirit to give us to understand that the same infinite Essence in Godhead doth not altogether rest in it selfe and keepe his vertue goodnesse and wisdome to himselfe alone but rather set it forth and reveale it even as the mind of man cannot be idle but doth expresse in word whatsoever it doth conceive in it selfe by the meane of the spirit which is as it were the Conduit whereby the word is brought forth from the deepe secret parts of the mind Similitude As for example Imagine that God the Father were like as a lively and endlesse Fountaine and his Sonne the Word to be as a River continually flowing out of this Fountaine and that the holy Spirit might be the very moving and flowing out whereby the water floweth out of the compasse of the Fountaine which moving cannot be without the moving of the aire The Word is the Sonne of God Now whereas this Word is called the Sonne of God it is like as if a man should call the River the sonne of the Fountaine and our word that wee doe speake the sonne of the Mind but all this is but by way of accommodation to our weakenesse for no Angel were able to utter nor no man able to understand him if he did only speake of the Nature and Essence of God as it is in it selfe What wee ought to judge of this Word of God no man is able better to set it forth then the holy Scripture did expresse by the Evangelist Saint John where he saith In the beginning was the Word and the Word was with God and God was the Word John 1.2 3 4 5. the same was in the beginning with God all things were made by it and without it was made nothing that was made In it was life and the life was the light of men and the light shined in the darkenesse and the darkenesse received it not and a little after Verse 14. and the Word was made flesh and dwelt among uâ— and we saw his Glory as the Glory of the only begotten Sonne of the Father full of Grace and Truth Now touching the Incarnation it is said 1 Joh. 4.3 that the Word was made flesh which is nothing else but the Word was made man now whereas hee saith that the Word was made man of which he said now before that it was God he doth without contradiction say that God was made man or flesh and though the Apostle saith God the Word is made flesh it is not said of the Father neither of the holy Spirit but the Word to be Incarnate not onely for that that he is the Sonne in Godhead and that by him the world was made but for this cause also chiefly because the Word is that Counsell coeternall with God the Father purposed to save man-kinde in whom our Redemption is predestinated even from everlasting in whom also wee

have the markes of righteousnesse of Jesus Christ whereby wee shall be distinguished from the ungodly and unrepentant sinners and have the seales and assurance of everlasting salvation and eternall happinesse The fruit of true repentance The foundation and beginning of holy life is saving repentance Heb. 10.17 18. for where there is true repentance there is remission of sinnes and where there is remission of sins there is the grace of God and where there is the grace of God there is Christ and where Christ is there is his merits and where his merits are there is satisfaction for sin and where there is satisfaction for sins there is righteousnesse and where there is righteousnesse there is joy and tranquillity of conscience and where there is tranquillity of conscience there is the holy Spirit and where the holy Spirit is there is the sacred and holy Trinity and where the holy Trinity is there is eternall life therefore where there is true repentance there is eternall life where there is not true repentance there is no remission of sins nor the grace of God nor Christ nor his merit nor satisfaction for sins nor righteousnesse nor tranquillity of conscience nor the holy Spirit nor the holy Trinity nor eternall life why therefore doe we deferre our repentance and why doe we procrastinate it from day to day God bids thee repent to day thou canst not promise thy selfe to morrow and to repent truly is not in our power without the grace of God moveth us thereunto and at the day of Judgement we must not onely give an account for to morrow but for the present day Therefore repent whilest thou hast time Note for to morrow is not so certaine unto us as the utter destruction of the impenitent sinner is certaine for every day doth the flesh heape sinne upon sinne let therefore the Spirit every day wash them away by hearty repentance Christ dyed that sin might dye in us and shall wee suffer that to live and raigne in our hearts for the destroying whereof the Sonne of God himselfe dyed Matth. 3. Christ enters not into the heart by grace unlesse Iohn Baptist first prepare the way by repentance Esay 57.15 God powreth not the oyle of mercy but into the vessells of a contrite heart God doth first mortifie us by contrition that afterwards hee may quicken us by the consolation of the Spirit 1 Sam. 2.6.7 hee leades us first into hell by serious griefe that afterward hee may bring us backe by the sweet taste of his grace in like manner terrour goes before the taste of Gods love and sorrow before comfort God bindes not up our wounds unlesse first wee lay them open and bewaile them by confession unto him hee pardons not unlesse thou first acknowledge thy sins he justifies not unlesse thou first condemne thy selfe hee comforts not unlesse thou first despaire in thy selfe and thine owne merits this true repentance God grant unto us and by his holy spirit worke in us Of the two Sacraments Baptisme and the Lords Supper and first of the fruits of Baptisme BAptisme is the Sacrament of regeneration cleansing or washing admission sanctification incorporation whereby they which doe repent and professe the faith and religion of Christ are incorporated into Christ and joyned unto his Church that being washed from their sins they may walke in newnesse of life and the outward signe of the invisible grace which the Spirit of Christ doth worke in the hearts of the faithfull elect Remember therefore thou faithfull soule the grace of God conferred upon thee in the saving laver of Baptisme which is the fountaine of regeneration Tit. 3.5 6. and renewing of the holy Ghost which is shed on us richly through Jesus Christ our Saviour at the first creation of all things the Spirit of God moved upon the waters and gave a vitall force unto them so in the water of Baptisme the holy Ghost is also present and makes it a saving meanes of our regeneration and there was in Ierusalem about the sheepe market a poole into which at a certaine time the Angel of the Lord descended Joh. 5.2 Vers 4. and troubled the water and hee that first descended into it after the troubling of the water was made whole of what disease soever he had the water of Baptisme is that poole which healeth us of every disease of sin when the holy Spirit descends into it and troubles it with the blood of Christ Matth. 3.16 who was made a sacrifice for us at the baptisme of Christ the heavens were opened unto him so as our baptisme the gate of heaven is also opened unto us at the baptisme of Christ the holy and sacred Trinity was present so are they likewise at our baptisme for by the word of promise which is annexed unto the element of water faith receiveth the grace of the Father adopting the merit of the Son cleansing Note and the efficacy of the holy Ghost regenerating Pharaoh and his host was drowned in the red Sea the Israelites passed thorow safe secure and sound So in baptisme Exo. 14 27 c. all the host of vices are drowned and the faithfull safely attaine to the inheritance of the kingdome of heaven in the Church the spirituall Temple of God the saving waters of baptisme doe spring forth into the profundity wherein our sins are throwne Mich. 7.19 whosoever come unto it shall be healed and live Baptisme is the spirituall flood in which all sin of flesh is drowned The impure crow goes forth like the Divell but the holy Ghost like the Dove brings the Olive branch that is Gen. 8.11 peace and tranquillity unto our mindes Remember therefore thou faithfull soule the greatnesse of the grace of God conferred upon thee in Baptisme and render due thankes unto him The more plentifull grace is conferred upon us in Baptisme the more diligent and carefull must wee be in the custody of the gifts conferred Wee are buried with Christ by Baptisme into his death therefore as Christ was raised up from the dead by the glory of his Father so we also should walke in newnesse of life to the glory of our Redeemer John 5.14 by whom wee are made whole let us sinne no more lest a worse thing happen unto us wee have put on the most pretious robe of Christs righteousnesse let us not therefore defile it with the staines of sin Ephes 4.23 by baptisme we are regenerate and renewed in the spirit of our minde therefore let not the flesh dominere over the spirit by spirituall regeneration we are made the sonnes of God let us therefore live as the sons of such a Father we are made the Temple of the holy Ghost let us therefore prepare a thankfull seat for such a guest wee are received into Gods Covenant let us therefore beware we doe not serve under the Divell and so fall from the covenant of Grace for our conversation

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