Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	day_n	judgement_n	lord_n	2,080	5	3.6337	3	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03779	An apologie of infants in a sermon: prouing, by the reuealed will of God, that children preuented by death of their baptisme, by Gods election, may be saued. By W.H. preacher in the Tower of London. Seene and allowed by authoritie.	Hubbock, William, b. 1560.	1595 (1595)	STC 13898; ESTC S104267	27,538	80

iudgement Fiftly why presently a Priest sent for might she not thinke the same power that restored life to her childe able to preserue him in life or was not the life quite gone at al and this deuise taken vp by coÌ„pact to nourish superstitious minds or if it must needes bee presently baptized because this their false Saint Steuen gaue it such a weake deadly life that would not hold out why might not her selfe or some woman present for it is not improbable others also to haue gone with her in neighborhood or superstition according to their doctrine haue baptized it but they must tarie the time till a Priest come who hold in their good diuinitie in such a case of necessitie that euen women may doe it or lastly why did she not goe to Saint Steuen for a second life But lyers and inuentors haue no absolute good memories let vs come to their scriptures they are two the first Ioh. 3 5. Except a maÌ„ be borne of water the spirit he caÌ„nnot see the kingdom of God This place necessarily inferreth say they the necessity of baptisme Why the words are plaine and yet if so it is as plaine for them that vse a hot ã€ˆâ€¦ã€‰ Iron in Baptisme not to go from this matter for example because it is sayd Christ shall baptize with the holy Ghost with fire and not to goe from this place it is as plaine for an olde man to be borne againe so plaine that â—â—â—â—â€¦enus once mistook it though a master in Israell But to come to the meaning doth water signifie here of necessitie the element of water vsed in Baptisme howe knowe they that for in the former chapter no occasion is giuen to speake of Baptisme nor in the beginning of this And secondly Christ seemeth rather to tell what is necessary for men in yeares who can make profession as Nicodemus who dissembled then for infants neither is any mention made of Baptisme all the time of his abode in Galile where he was at the marriage or whilst he was at Ierusalem where this speech seemeth to bee vntill hee came into Iury vers 22. As though Christ sayd thou wouldest learne the way to heauen thou knowest it in part alreadie that I am a teacher come from God vers 1. And yet thou haltest in the day betweene two and goest vpright in the night onely but I tell thee I being a true teacher tell thee that thou must walke as a child of the day thou must be borne againe that is bee renued in the spirit of thy minde to bee of another iudgement euen to professe the name of God opeÌ„ly els thou canst not see the kingdome of God Vnles thou shewe thy selfe to be in my kingdome of the Gospell by open profession on earth thou canst not see my kingdome aboue vers 3. Except a man that is of such a iudgement as thou alreadie art and all naturall men be vers 4. be borne againe and altered in the spirit they cannot see the kingdome of God When he marueiled what it was to bee borne againe Christ expoundeth it thus I say vnles he bee borne againe of water and the spirit making it all one to be borne againe of the spirit and of water and the spirit making it all one to be borne againe of one of them and of theÌ„ both and which is the more exclusiue for that which he had sayd in one word Except a man be borne of the spirit he after expoundeth the manner how the spirit must work as water in washing vs in sanctifying vs in renuing vs. For he sayth Vnles a man be borne of water and the spirit which to bee the meaning the tenour and passage of all the speech had with Nicodemus sheweth as first the opposing of earthlie birth and spiritual vers 6. That which is borne of flesh is flesh which sentence proueth rather that water saueth not as though fleshly earthly and carnall things can goe no further then flesh earth nor haue no further effects A mans soule is a spirite water an elementarie bodie an earthly thing can not purge a spirituall substance no proportion betweene the agent patient the doer and sufferer euen as of old the bloud of beasts could not take away sinnes Heb. 10.1.2.3 so not now the washing of water can take away sinne Secondly the ascribing of the meanes to Gods free-will vers 8. and his loue vers 16. by the worke of the spirite and incarnation of the sonne vers 13. telling the hardnes of it vers 8.11.12 whereas outward washing is easie finally in that verse 18. Christ maketh faith the meanes of saluation and not faith damnation He that beleeueth is saued he that beleeueth not is damned So that vnles a man will say that infants haue faith this toucheth infants nothing at all and if they haue faith then those only saued who haue this faith by the gift of God So that this general rule Except proueth this that without conuersion of heart and renuing of the spirit of our minde inwardly there is no saluation And that by water is meÌ„t Gods spirit the fruits the graces of it many scriptures declare especially in the stile and phrase of Christ himselfe in this Euangelist in the next chapter vers 14. He that drinketh of the water which I giue shal neuer thirst for Baptisme is not generally a wel of water to euerlasting life therefore it is ment of Gods spirit the miracle of Christ healing without water Iohn 5. declareth that the elemeÌ„t ought not to be in that credite So Iohn 7.39 He that beleeueth riuers of water of life shall flow out of his bellie But if any man aske how will you proue water to signifie the spirit here I answere euen hence vers 39. This he sayd of the spirit It also hath the accord of the old Testament so Iere. 2.3.10 Ezech. 36.25 Esai 4.4 The Lorde shall wash the filthines of Sion with the spirit of iudgement and burning Lastly I aske whether if this proposition vers 5 bee generall exclusiue Except a man be borne of water and the spirit c. why the former proposition vers 3. which is first by nature consisting of as generall tearmes in arte Except a man bee borne of the spirit c. be not as generall which if it bee and what reason can be shewed to the contrarie then it being also general and exclusiue why should it not shut out the necessitie of materiall water Here also if absolutely materiall water be vnderstood then no Martyr saued without it not the theefe on the crosse not the Apostles vnbaptized not the good Emperour Valentinian and many other who in prison or warre desire it The other place Mark 16.16 answereth it selfe ascribing all to faith for hauing sayd He that beleeueth and is baptized shall bee saued addeth straight way to preuent error but he that beleeueth not and not hee that is not baptized shall bee damned Now as

AN APOLOGIE OF INFANTS IN A SERMON Prouing by the reuealâ—â— will of God that children preuenâ—â—d by death of their Baptisme by Gods election may be saued By W. H. Preacher in the Tower of London Seene and allowed by Authoritie BY WISDOME PEACE BY PEACE PLENTY AT LONDON Printed by the Widowe Orwin for Thomas Man 1595. TO THE RIGHT HONORABLE LORD ROBERT DEVOROX EARLE of Essex and one of her Maiesties most Honorable priuie Councel all graces fit for so worthie place and trust be multiplied THE great Messias the Lord Iesus right Honorable being on the Crosse readie to dye cast his eye aside and sawe his mother and the disciple standing by whom hee loued on whose breast he leaned and sayd to his mother Woman behold thy sonne Iohn 19.26 and to the disciple Behold thy mother This voyce then spake from the altar of the crosse on earth The same voyce seemeth to speake still from the arch of heauen the Church being grauen on the palme of his hands Esay 49.16 and her walles euer in his sight on the one side seeing the Nobles of the world on the otherside especially such Nobles whoÌ„ hee loueth on whose shoulders his truth leaneth in whose breast the loue of the trueth dwelleth He seemeth to say to the Church as to a faint weak woman of them O woman behold thy sonnes the Nobles of the earth Psal 45.16 Thou shalt haue children the PoteÌ„tates thorow the whole earth And to them O ye sonnes of the Nobles Galath 4.26 behold your mother also This mother the true Church maketh you the sonnes of God That voyce then wrought obedience he to whom it was spoken tooke it to heart and took her home So ought the Peeres and States of the world especially whom Iesus hath loued by education in the trueth to take this mother the church her sonnes and daughters the trueth and her defence home to them to surround it with their power and countenance euen as in two circles Israel with all their tribes and gouernours did hemme in the Tabernacle of God Numb 3.38 In the inmost circle Moses and Aaron on the forefront of the Tabernacle Eastward stood next to it vers 24. On the other side three families of Leui The Gersonites pitched their tents behinde the Tabernacle Westward vers 29. The Kohathites had their standing on the South side vers 35. The Merarites on the North side These were the inward lists of it In the outward wall of it so to speak Eastward did Iuda claspe it in and his associates Issachar and Zabulon Num. 2.5 On the South side vers 10. Reâ—ben fastned his standard with Gad and Simeon On the West vers 18. ioyned Ephraim with Manasses and Beniamin On the North vers 24. as closing vp all came Dan with Asher and Naptali So strongly and politically was Gods Tabernacle and Church then mannaged and conducted in so sightly manner did it march on with this alarme Num. 10.35 Arise O Lord and let thine enemies be scatrered In so puissant and stable manner did it take vp his standing with this solemnitie Returne O Lorde to the many thousands of Israel The Nobles who thus stand about Gods Church at this time and lend their shoulders for his trueth to leane vpon haue a greater place theÌ„ Naamans 2. King 5.18 the King to leane on their hands then Atlas the arch of heauen to rest vpon their shoulders they haue the honour to be the noble disciples whoÌ„ Iesus loueth on whose breasts he leaneth in whose hearts he dwelleth to whom he hauing sayd Behold your mother the Church the trueth they doe not onely take her home to them vnder their roofe dwel with it conuerse with it but enter into a strict vow and solemne protestation for this is the heroicall protestant as Ruth the Moabitish did to Naomi concerning her cleauing to the trueth and Gods people though discouraged by contrarie example of one that lay in the same woÌ„be though aboured with by the womb that bare her she sayd Ruth 1.16.17 Intreate me not to leaue thee nor to depart from thee whither thou goest I will goe where thou dwellest I will dwell thy people shall be my people thy God my God where thou dyest I will dye and there will I be buried The Lord doe so vnto me and more also if ought but death part thee and me The obedience to this voyce of God to take the loue of the trueth home to you seeing it hath dwelt in your familie and progenie long and now hereditarily resteth in your Honour and the experience of your care by whose meanes not onely the standard of the preaching of the word is lift vp in this place tanquam in arce Minerua Phidiae in the midst of captiued enemies which was not before but by whose fruites of faith also it is cherished emboldened me to present this firstling of my labors in this kind in the cause of many speechles infants to your Honour remembring what Salomons mother sayd to him Open thy mouth for the dumme in the cause of all the children of destruction Open thy mouth Pouer. 31.8 c. The argument though diminutiue and low yet parents loue to heare of the state of their childreÌ„ in this life much more of life to come specially the godly Euen graue fathers after serious matters dispatched forbeare not to vse modificatioÌ„ of speech to lispe with the little ones saying Chesippus not Chrysippus as he in Tullie Coniah Iere. 22. not Ieconiah as in the scripture But why do I seeke further Haue not these little ones the Dukes and Pecres of heauen for their Patrones Matth. 18.10 Their Angels sayth Christ alwaies behold the face of God the father in heauen And he that set a child in the midst of his Apostles striuing for honour Matth. 18.3 with this charge Verely except ye be conuerted and become as little children ye shall not enter into the kingdome of heauen and he that humbleth himselfe as this child is the greatest in the kingdome of heauen knew that the case of little children their harmlesnes innocencie mildnes are matters for all sorts to meditate vpon to schoole them to GOD. In which argument Dauid so profited Psalm 131.2 that he professeth euen before the Lorde that he demeaned himself as a weaned euen as a weaned child though the court and field had been his nurse But I may not exceede the measure of a Preface The Lord ripen the good worke he hath begun in your Honour and increase it with the mightie increasings of God Your Honors in the Lord to be commanded William Hubbocke To the Reader AS the blessing of peace is great Zach. 8.8 streets full of children playing so among them to come sodainely the stroke of God Exod. 12.29 as at midnight in Aegypt Virgil. Aeneid lib 4. Si quis mihi paruulus aula Luderet AEneas Act. 20.9 1. King 17.18 Ionas 4.7 2 Sam.

Selected quad for the lemma: kingdom_n

Text snippets containing the quad