Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	breast_n	mother_n	suck_v	2,417	5	10.4894	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16834	A sermon, preached at Paules Crosse on the Monday in Whitson weeke Anno Domini. 1571 Entreating on this sentence Sic deus dilexit mundum, vt daret vnigenitum filium suum, vt omnis qui credit in eu[m] non pereat, sed habeat vitam æternam. So God loued the worlde, that he gaue his only begotten sonne, that al that beleue on him shoulde not perysh, but haue eternall life. Iohn. 3. Preached and augmented by Iohn Bridges.	Bridges, John, d. 1618.	1571 (1571)	STC 3736; ESTC S109682	109,364	184

they not fleshe and what ar●… the deedes of the flesh Manifesta sunt opera carnis c. The dedes of the flesh are manifest adultery fornication vncleannes want ōnes Idolatrie witchecraft hatred debate emulation wrathe contention sedition heresies enuie murder drunkennes gluttonie and sutche like What then saith S. Paul are we no more excellent no in no wise for we haue already proued that all both Iewes and Gentils are vnder sin as it is written there is none righteous no not one there is none that vnderstandeth there is none that seeketh God they haue all gone out of the way they haue bene made altogether vnprofitable there is none that doth good no not one their throte is an open sepulcher they haue vsed their tongs to deceyt the poyson of aspis is vnder their lippes whose mouth is full of cursing and bitternesse their fete are swifte to shead bloud destruction and calamitie are in theyr ways and the way of peace they haue not knowne the feare of God is not before their eyes Peace Paule for shame what a number of horrible vyces reckenest thou vp here Was this the case of all men before Gods callyng These things seme to be spoken of the reprobate is ther no differēce there is no difference for al haue sinned are depri ued of the glory of God Haec fuistis saith S. Paule euen of the electe Fuistis serui peccati ye were the seruants of sinne Exhibuistis mēbra vestra ye gaue your membres to vncleannesse iniquitie to committe iniquitie To conclude the Scripture hath shut vp all vnder sinne then is not this the cause neyther that God purposed to bestowe this benefite on the worlde yet peraduenture for all this ther might some good qualities some Pura naturalia some goodnesse of nature lie hidden in man that all the worlde seeth not but God sawe and therfore for al these outward vices yet for those inwarde vertues sake hee woulde not suffer the worlde to perishe Ye know he wold not haue destroyed Sodom and Gomorrhe had there bin but ten good men in all those fiue cities but two good men in a towne Now perhaps he sawe ten good qualities or two good qualities in man and ther fore woulde not suffer the worlde to perish Were there not some suche qualities no sutche qualities no sutche goodnesse at all in manne If there had S. Paule shoulde haue espied it hee sought narrowly and could finde none at all Non habitat in me hoc est in carne mea bonum I know sayth he that in mee that is in my fleshe hee meaneth the vnregenerate man dwelleth no good thyng No grapes can come of thorns nor figs of briers An ill tree can bring foorthe no good frute sine me nihil potestis facere without me saithe Christe ye can doe nothinge for the purpose and election of God is in christ Elegit nos per lesum Christum in sese He chose vs in him self through Iesus Christ so that before the calling to this choise there is no kynde of good thing in man to moue God to it no we can not conceaue one good conceyte Animalis homo non percipit the naturall man perceyueth not Gods things Factus est similis iumentis et com paratus est illis Hee became like vnto beastes and was compared vnto them Sicut equus et mulus in quibus non est intellectus Euen as the Horse and Mule that haue no vnderstāding In such a beastly plight was man for so much as vnderstanding any goodnesse no not so much as thinking which is lesse than vnderstandyng Non sumus idon●…i ex nobis ipsis cogitare quicquam s●…d si aliquid idonei sumus id ex deo est We are not able to think any thing of our selues as of our selues ▪ but our habili tie is of god well yet for al this that we could not so muche as thynke him any good yet peraduenture we thought him no harme we bare him no ill will we were not his enemies and therfore perchance he was the sooner moued to saue vs Nay thou wast euen the very enemie of God Cum inimici essemus when we were the enimies of God the conspiratoures with Sathan the children of wrath bearyng in vs euen the lawe of rebellion fighting against the sprite of God and leading vs captiue to death suche enemies and traitours we were to God and therfore this was no cause that moued him thervnto Wei yet peraduenture this came not so much of our selues as by noughty inticement and yll companye seducyng vs of our selues wee mighte at leaste haue some good inclination and procliuitie if wee hadde bene able to haue followed and perfourmed it whiche GOD seeing it might bee a preparatiue to moue God to put to his healping hande to ours Was there no sutche cause to moue him no sutche cause I graunte he was seduced by Sathan at the 〈◊〉 but he so fully and freely assented to him that we in oure temptations can not poste of the cause to any other and put it as Adam dydde on Eue 〈◊〉 as Eue did ●…n the serpent but euery man is t●… 〈◊〉 ted when he is drawne sayeth Saincte Iames away by his owne concupiscence For by the firste assent to the Serpente the whole nature of man body and soule is so infected with syn and enemitie to GOD that affectus carnis inimicitia est aduersus Deum Euen the affections and desyre of the fleshe is enemitie againste God For it is not subiect to the law of God neither in dede can be affectus peccatorum vigebant The affections of sinne ruled in my members euen the lust and concupiscence the froth of synne and synne it self yea the law of synne Not only the dedes of man are syn nor the words only are sinne and answerable to accompt Quomodo potestis bona loqui cum sitis mali Howe canne yee speake that is good youre selues being euyll neyther only the thoughtes are synne Cogita●…io stulti peccatum est The thoughte of the foole is sinne but also the place from whence they come is euen a sinke of sinne Ex corde exeūt cogitationes malae The euel thoughts come from the heart the heart is stonie the heart is vncleane the heart of man is wicked and vnserchable the Lorde sawe that the wickednes of man was great in the earth and al the imaginations of the thoughts of his heart were only euel continually the imagination of mans heart is euel euen from his youthe wher is any inclination here of man to God no Prorsus inutiles facti sunt ▪ They were altogether made vnprofitable What sir I beseeche you litle children and all 〈◊〉 the infants sucking at their mothers brests a●…acke poore babes put ye thē in the nūber what haue they done what haue they trespassed that ye make them sinners