Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	child_n	king_n	lord_n	2,366	5	3.6403	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B13585	The saints hope, and infalliblenes thereof. or Two sermons preached before the English companie at Middelb. about the moneth of October, 1608. Written by Mr. Iohne Forbes, at the earnest request of the hearers, and now published by them for the generall instruction and comfort of all Gods children	Forbes, John, 1568?-1634.	1610 (1610)	STC 11134; ESTC S115118	69,305	128

For which cause the kingdome of heauen is likened to a sower that went foorth to sowe his seed Hither should we resort for God is in the middes of her But let vs remember that it is Ierusalem that is aboue and which is free which is the mother of vs all as sayeth the Apostle For Ismael who was borne of the bound woman Hagar who was the type of earthlie Ierusalem was not the heire but Isaac who was borne of Sara the free woman who was the type of the heauenly Ierusalem the mother of all the children of God He was the heire that is they who are the children of the Law and doe remaine in the bondage thereof are not truely borne of God to the hope of lyfe but they who are begotten by the Gospell in the bosome of the Church set at libertie and walking in the libertie wherewith Christ hath made vs free Gal. 5.1 they are truly begotten of God to this blessed hope because they are after the maner of Isaac children of the promise Gal. 42.3 whereas the other are borne after the flesh The third poynt touching the Lord who begetteth vs to this hope doth teach vs what sort of generation it is that maketh vs to haue this hope to wit a spirituall and no fleshlie birth For as Christ sayeth to Nicodemus in the third of Iohn That which is borne of the flesh is flesh and that which is borne of the spirit is spirit And it is playne by the Apostle to the Corinthians 1. Cor. 15. â—0 That flesh and blood can not inherite the kingdome ef God Therefore is it necessary that we be borne as sayeth our Sauiour in the third of Iohn by water and of the spirit that is of the spirit of God who is of the same force and nature spirituall toward the soule touching the spirituall filth of sinne that water is toward the body in bodily filth in washing and purging of it Therefore also is the same spirit in the 4. of Esay called the spirit of burning because as fire to gold so the spirit to vs doeth effectually purge the drosse of sinne For this cause is it also that Iohn the Baptist sayeth Mat. 3.11 That Christ shall baptize vs with the holy spirit and fire for we must be the children of God Rom. 8.17 before we can be his heirs as withnesseth the Apostle both to the Romanes and Galathians Therefore doth the Apostle here giue thanks to God Gal. 4 7. euen for this that he hath begetten vs and so hath made vs his children that we may haue hope to inherite his kingdome The vse hereof is to learne that it is the greatest dignitie and highest prerogatiue that maÌ„ caÌ„ attaine too to be made the children of God Therfore doth Iohn call this a gift of power in the first of his Gospell saying to those that receyved him he gaue theÌ„ this power to be the sonnes of God And in the third Chapter of his first Epistle he esteemeth it the testimony of Gods greatest love to man saying Beholde brethren howe great a love the Father hath given vs that we should bee called the sonnes of God We haue next to consider that this birth must bee after a former birth because it is said that God hath begotten vs againe And Christ to Nicodemus saith plainelie that he that is not borne againe can not see the kingdome of God For our first birth neither maketh vs the children of God neither putteth vs in hope of eternall life Wee may well be the children of Kings of great Lords and Princes and so haue hope of their inheritance by our first birth but though an Emperour haue begotten thee it maketh thee not the sonne of God nor heire of his kingdome And though a begger have begotten thee thou art no farther from the kingdom of God then he that is borne of a king seeing the first birth helpeth nothing to this prerogatiue but it is the second birth that giveth it The estate of man be he what hee will Iewe or Gentile great or small poore or riche noble or ignoble in his first birth which is declared by the Apostle to the Ephesians to wit Ephe. 2.3 that he is the child of wrath by nature therefore can haue no hope but of wrath For as David confesseth of himselfe it is true of all flesh Beholde I was borne in iniquitie Psal 51.5 Rom. 6.23 and in sinne hath my mother conceyved me and the wages of sinne sayeth the Apostle is death this is the inheritance that cometh to vs by our earthly and naturall Parentes of what degree dignity or estate soeuer they be in this world The vse hereof of is twofolde First it serveth to beate downe the pride of al flesh to teach men not to glorie in their bloud nor kinred seeing it is not by bloud nor by the will of man nor by the will of flesh that we are borne the children of God For though a maÌ„ might reckon to Abraham as did the Scribes Pharisees in the 8. of Iohn as to their Father in the flesh yet may hee be still the childe of the Devill as witnesseth Christ of them selves in that same place For as the Apostle sayeth They are not all Israell that are of Israell neyther are they all children that are of the seed of Abraham Yea though a man might reckon his kinred to Adam yet hath he not wherin to glorie seeing as sayeth the Apostle to the Romanes by that one Man sinne entred into the world and by sinne death and not only entted but by his only sinne all are made sinners death went over all men Therfore let vs learne the lesson which Iohn the Baptist teacheth the Pharisees and Sadducees in the Gospell according to Matthew Let vs not thinke to say with our selves Mat. 3.9 We haue Abraham to our Father For God is able of stones to raise vp children to Abraham but rather with the Apostle Paul to the Philippians Phil. 3.3 Let vs glorie in Christ Iesus and put no confidence in the flesh although we had all matter of glorying in the flesh that ever man had Let vs learn with the Apostle in that place To esteeme all fleshly prerogative to bee losse yea to be dunge for Chrisles sake that we may gaine him The second vse hereof is to teach vs that there can be no hope of life in a man who is not Regenerate by God and begotten of him againe seeing this is the meane by which the the Lord bringeth vs to this hope and therefore the boasting of the wicked that they hope to goe to heauen is nothing but vanitie and all the confidence they haue is nothing els but a vaine and deceitfull thought of a blinde foolish braine thinking they shall goe to heaven because Christ dyed for sinners not remembring that all who are partakers of his death must needes be renewed in the spirit of

THE SAINTS HOPE AND INFALLIBLENES THEREOF or Two Sermons preached before the English Companie at Middelb about the moneth of October 1608. Written by Mr. Iohne Forbes at the earnest request of the hearers and now published by them for the generall instruction and comfort of all Gods children Printed at Middelborough by Richard Schilders 1610. To his deare and welbeloved in the Lord the faithfull English Companie at Middelburrough increase of wisdome and grace from God the Father of our Lord Iesus Christ be multiplied YOur earnest request in the Lord most heartely beloued in him was that I would put in writte to you those first Sermons which at the will of God I preached amongst you J confesse that I am obliged to you all in all duties of love because of the abundance of your love to me or rather to the Lord Iesus Therfore although the coÌ„scieÌ„ce of my weaknes infirmitie did ever till this houre hold me back froÌ„ writing or preseÌ„ting in writte any of my weake labours to the vse of any yet I could not resist your lawful earnest desire in this particular praying God to direct it to his glorie your comfort Receive theÌ„ the first two conceaved in substance as I deliuered them but in larged according to the speciall consolatioÌ„s which it pleased the Lord to minister vnto my owne heart out of this Scripture in time of my most heavie sickenes when J was dayly in hope to goe out of this body to dwell with the Lord. If yee finde any comfort in them give all the glory to him who is able by the mouth of Babes and Sucklings to make perfect his prayse And not staying as Babes vpon the vse of this milke goe on in strength by the solide comfort of that strong meate which yee have abundantly in the Lords great mercie dayly ministred vnto you by the painfull labours and faithfull watchfulnes of your louing and learned Pastour whom the Lord hath taught to be a Scribe in his kingdome a faithfull and wise steward to give his children their portion of meate in season at whose mouth receiving that sincere milke of the word ye shall doubtles grow vp to be a spirituall house an holy Priesthood to God by Iesus Christ our Lord whose special blessing J pray for to his worke amongst you that you to your Pastour and he to you may be a ioy a glorie and a crowne of reioysing in the presence of the Lord Jesus Christ at his comming whose grace mercie and peace be with you all Amen Yours in the Lord M. I. F. 1. Epist of Peter Cap. 1. verse 3. Blessed be the God and Father of our Lord Jesus Christ who according to his abundant mercie hath begotten vs againe vnto a lively hope by the resurrection of Iesus from the dead IT is most true which the Apostle saith to the Corinths 1. Cor. 15 19. that if in this life only wee haue hope in Christ wee are of all men the most miserable For in al outward things concerning this present life the wicked for the most part are in much better case then the godly who dayly bearing the crosse through many tribulations and afflictions do enter in the kingdome of heaven This being a thing necessarie Rom. 8.17 2. Tim. 2.12 that whosoeuer shall reigne with Christ must first suffer with him For there is no other way whereby the members can enter into glorie but the same by which the Prince of saluation was consecrate Herefore it is that the Apostle in this Epistle being to exhort the Saints to constancie in holines patient bearing of all afflictions doth lay the foundation of his doctrine and prepare the way to this Exhortation by setting before their eyes the hope of eternall life in Heauen with God * The fight of things invisible sustaine the Saints in this life Knowing that in this life there is nothing no not the very inward beginnings of grace and sense of the goodnes and bountifulnes of God of the peace ioy spirituall that is able to vpholde the Saints in suffering for Christ if they had no esperance of greater and more excellent things after this life in the world to come Therefore it is that in the Scriptures the spirit leadeth the Saints alwayes to the sight of the glory that is to be manifested to the Price of their high calling in Iesus and to the recompence of reward laid vp for theÌ„ in the heauens 2. Cor. 4.10 c. knowing that the dayly bearing about of the dying of our Lord in our bodies and in the dayly decay of the outward man wee were not able to endure without fainting if we did not cast our eyes vpon things invisible and eternall Act. 7.55 and not vpon things visible which perish It was the sight of the glory of God and of Iesus at the right hand of God that made Stephan to endure stoning to death It was the sight of him who is invisible and of the recompence of reward which made Moses to despise the wrath of Pharao Heb. 11.24 to esteeme the reproach of Christ greater riches then the treasures of Aegipt The thing which did susteine Iob in his greatest miseries Iob. 19.26 was the hope and assurance he had that he should see God in his flesh although that after his skin wormes should destroy his body even that he himselfe should see him that his eyes should beholde him none other for him Heb. 12.2 Christ Iesus our Lord himselfe endured the crosse and despised the shame for the ioy which was laid before him According to which examples we must also indevour to holde the eyes of our minde fixed vpon Iesus the authour and finisher of our faith where he sitteth at the right hande of the Father crowned with glory and honour waiting stil for our blessed hope which also the very Creature waiteth for Rom. 8.19 and in waiting groneth and laboureth in paine because it also is subdued vnder hope that it also shal be delivered from the bondage of corruption in that day This is the cause wherefore the Apostle Peter in this place doth speake so much of this hope even that as he himselfe exhorteth vs wee may gird vp the loynes of our mindes and bee sober and trust perfectly or to the ende in the grace which is brought to vs in the revelation of Iesus Christ putting on as the Apostle Paul exhorteth vs 1. Thes 5.8 the hope of salvation for our helmet In setting downe this hope the Spirit of God for our further comfort and the more strong inforcing of the exhortation builded thereupon doth meete the chiefe tentations which may assault our weakenes in the troubles which accompanie the profession of the truth of which three are touched in the word which we haue read The one concerneth Life it selfe the other the Qualitie and Condition of that life the last the Certaintie and Assurance of

to be shutt vp in displeasure there is no assurance of lyfe Psal 116.3 but the snares of death doe coÌ„passe them then the greeues of the graue doeth gripe them and they finde trouble and sorrowe And then doth their soule returne to rest when they haue tasted of Gods mercie and therefore in all their troubles the ground of their confidence and drawing neare to God is and euer hath bene ã€ˆâ—Šã€‰ â— 16 his mercy Therfore doeth the Apostle to the Hebrues will vs to goe bodly to the throne of grace that we may receaue mercie and finde grace to helpe in time of neede Now come we to the qualitie of this mercy that mooueth God to cal vs to the hope of lyfe The Apostle calleth it his aboundant mercie It is most certaine that all the creatures of God doe taste of his mercie towards them yea the very reprobates and the very Deuils themselues For it is a great mercie that they are referued so long vnto the iudgement of the great day and that they and the wicked are so long spared vncast in hell fyre â—ud 6. Many a time doth both the word of God and daylie experience teach vs that God doth giue many blessings and deliuerances to the wicked Achab being a man as witnessed the booke of God who had not his like who did sell himselfe to worke wickednes in the sight of the Lord hauing heard the threatning of the Prophete against him for the killing of Naboth c. and humbling himselfe albeit without true repentance the Lord did delay his iudgement all his dayes and did not execute the euill denunced against him till his sonnes dayes for the Lords mercie is aboue all his workes Therefore as wee haue said before hee maketh the Sunne to arise on the wicked the good and sendeth raine to the iust and vniust Moreouer he giueth to the wicked kingdomes Empires Dominions yet doeth not this mercy that obtaines so many blessings procure to the wicked that they should be renewed to the hope of Eternall lyfe and receiue remission of sinnes For it is not a small mercie that mooveth God to doe so that is to iustifie a sinner to call his enemies to the dignitie of the sonnes of God to giue theÌ„ the hope of eternal life it must be a mercie running ouer superaboundant that must mooue the Lord to bestow these blessings which are of greater value then all the kingdomes of the world Therefore doth the Apostle to the Ephesians call this grace a ritch grace Whereby the Lord hath bene aboundant towards vs in all wisedome and vnderstanding Ephe. 1.7 â— And this aboundance of Gods mercy and grace is most clearly manifested by that which the Apostle speaketh to the Romanes in declaring both the end of the giuing of the Lawe and effectes of the Lawe giuen the end of it sayeth he was that the offence should abound whereby it might seeme that thereby wee should bee put further from the hope of grace then before but hee addeth for our comfort that where sinne abounded there did grace abound much more the grace might raigne through righteousnes vnto life eternal through Iesus Christ our Lord even there wher sinne had raigned vnto death Before sin hauing taken occasioÌ„ by the Law to worke in vs al maner of concupiscence that sinne might appeare sinne to be out of measure sinfull in working death in vs by that which is good And all this for no other thing but for the praise of the glory of his rich grace whereby hee doeth abound towardes vs aboue all aboundaÌ„ce of sinne in vs that his mercie may be knowen to be greater then our iniquities yea to be greater then al his workes For it is saide in the 108 Psalm His mercie is great aboue the heauens And again As high as the heaueÌ„ is aboue the earth so great is his mercie towards them that feare him For it is not that common goodnes and general mercie of God to all his Creatures whereby he giveth life and being and moouing to all whereby he giveth riches and honours and Kingdomes that mooveth the Lord to bestow this blessing of remission of sinnes hope of eternal life This teacheth vs neuer to content our selues with that sence of Gods mercie which ariseth only vpon the enioying of teÌ„porall blessings be they neuer so great though he should giue vs the whole world For this errour doth deceyve many who thinke the man to bee beloued of God with whoÌ„ he dealeth mercifully in things belonging to this lyfe Albeit it bee true that a man may be made Monarch of the whole world and yet bee voyde of the sauing grace and mercie of God The true reioycing in Gods mercy ariseth vpon the hope of the glory of God builded vpon the peace which we haue toward God through Iesus Christ Rom. 5.1.2 and 11. arising vpon the remission of sinns in his bloud or iustification by faith and the attonement which we haue receyved by Iesus Christ our Lord. Therefore 1. Pet. 1.6 and 8. gett what we will get from God wee never shall be satisfied with all the tokens of his love and mercy vntill wee gett that gift of God whereof Christ speaketh in the 4. of Iohn to the woman of Samaria when shee did denye him a cup of water Iohn 4.10 If sayeth he thou knewest that gift of God meaning himself shewing vs that he knoweth nothing of the sauing mercie of God nor of the grouÌ„d or warraÌ„t of eternall lyfe though he know al the giftes that euer God did giue to man who yet knoweth not the Lord Iesus and hath not bene a feeling partaker of the mercy of God which is in him through him This serueth to moove vs to esteeme more of the spirituall blessings of God then of all earthly things Psal 4.6.7 And with Dauid to desire the Lord to lift vp the light of his couÌ„tecance on vs and not with the world to seeke for earthly things for therby shall we haue more ioy of heart then they haue when their wheate and their wine doeth abound The vses of the aboundance of Gods mercie The vse of this poynt is threefolde It serveth for Instruction for consolation for conviction For instruction in teaching vs seeing it is an aboundaÌ„t mercy wherby the Lord doth call vs to the hope of lyfe and to this effect begetteth vs to bee his children that sinne iniquitie is a thing most detestable before God since that generall goodnes of God that mooueth him to giue all earthly things to man maketh him not to giue remission of sinnes to man Therfore should wee aboue all things abhorre sinne by all meanes indeuour to eschew sinne as the thing most daungerous and pernitious to man For although thou be a sinner God will blesse thee with honour and riches of this lyfe yet will giue thee no portion of his inheritance in the heavens He

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