Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	david_n	lord_n	nathan_n	4,238	5	12.7447	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12589	A godly and shorte treatise of the sacraments. vvritten by Robert Some..	Some, Robert, 1542-1609.	1582 (1582)	STC 22906; ESTC S1136	31,309	100

baptisme and consequently not mans but Gods baptisme and therefore neede not any seconde baptisme If it were Gods baptisme it conteined in it promise of forgiuenesse of sinnes mortification of the fleshe quickening of the spirit and partaking of Christ c. Question Seeing that wee sinne dayly and that our sinnes are done away by Baptisme why shoulde wee not desire and present our selues to be very often baptised Answere If the efficacie of Baptisme did reach only to the sinnes committed before Baptisme as for example in yong children to origmall sinne and in those which are of yeeres both to their original and actuall sinnes which went before their baptisme I coulde like well of them whiche for the cleare washing away of their sins eyther deferred their Baptisme vnto their dying day which was grosse ignoraunce or of such whiche in our time for the like reasoÌ„ would desire to be often Baptised whiche is a palpable errour It is a certaine trueth in diuinitie that our sinnes committed after Baptisme do not abolish our bap tisme For Christes puritie is offered to vs in Baptisme whiche puritie of Christ because it is alwayes in force is not rased out by any sinnes of ours but clenseth vs from all filthines whatsoeuer The Galathians reuolted from that truth which Paul had taught theÌ„ Gal. 3. 5.6 chap. and were corrupt in their liues these were great sinnes after they had receiued Baptisme Paul notwithstanding reuiueth their faith by that Baptisme which before they had receiued Gal. chap. 3. verse 27. Baptisme must not be shut vp in straighter rome then Christ himselfe seeing that in Baptisme we put on Christ Rom. chap. 6. vers 1.2.3 and the efficacie of Baptisme is not lesse then the efficacie of Christes death vnto whiche Baptisme hath a singular respect To be once regenerate and to haue once entred into Christs Church is sufficient neyther is any of Gods electe cast out at any time for he that is once indewed with the spirit of sanctification is alwayes endewed with the same spirite of sanctification My reasons are these The giftes and calling of God Rom. chap. 11 verse 29. 1. Pet. chap. 1 verse 23. are without repentance The worde of God whereby we are regenerate is immortall seede that is to say neuer dieth in his children The shielde of fayth may be wounded but it can not be stricken through Whosoeuer is borne of God sinneth not 1. Ioh. chap. 3 verse 9. cap. 5. ver 18 for his seed remayneth in him neither can he sinne because he is borne of God The Apostle Iohn meaneth not that sinne dwelleth not in Gods chyldren but that it hath not dominion ouer them and therefore Paul saith not let not sinne dwel Rom. chap. 6. verse 12. 2. Sam chap. 11. verse 4.15 24. 2. Sam. chap. 12. vers 13. but let not sinne raigne in your mortall bodies Dauid dealt verye strangely with Vrias and with the Lordes armie his faith seemed to be quenched but he was not cleane spoyled of all sparkes of grace there remayned as it were a quicke coale in the ashes other wise the Prophet Nathan had not so easily and speedily awaked him Christes resurrection is a notable piller of our faith and the very locke and kepe of all religion Iohn chap. 20. verse 25. The Apostle Thomas doubted so much of it that he vttered these wordes except I see in his handes the print of the nayles and put my finger into the printe of the nayles and put my hande into his side I will not beleeue it This sinne of Thomas was so grosse that it might he fealt with the fingers and yet faith was not cleane extinguished in him Iohn chap. 20 verse 28. as appeareth by his answere to Christe my Lord and my God They whiche thinke that they are vtterly voyde of Gods spirite in whom the fruites of the spirit do not alwaies appeare are like vnto theÌ„ which thinke there is no sire where there is no flame and that trees are dead in winter beecause they bring forth neyther fruit nor leaues in winter 7 Whether those children whiche are knowen to be base borne are to bee admitted to baptisme The children which are base borne amongst vs are not to bee shutte from baptisme for the parentes sinne if such as feare God present them to baptisme and promise faithfullye to see them brought vp in the feare of God Augustine had a base sonne but hee was baptised Aug. confes lib. 9. cap. 6. and verye Christianly brought vp 8 What time is fitte for the administration of baptisme Circumcision was administred the eyght day after the childs birth Gene. cha 17. verse 12. chap. 21. verse 4. Luk. chap. 1. vers 59. cha 2. ve 21 at that time Isaac Iohn Baptist and Iesus Christ were circumcised If the Sabboth was the eyght day after the childs birth hee was circumcised on the Sabboth day Iohn chap. 7. verse 23. That tyme is fittest for the administration of Baptisme wherein care is had that the infants die not vnbaptised if it may bee done without breache of Gods order and yet that their superstition which tie saluation to baptisme at no hande be fauoured The Lordes day is a very fit day for Baptisme eueÌ„ in the presence of the congregation 9 What is required of them whiche are alreadie baptized when they are of yeeres It is required first that they beleeue aright secondlye that they mortifie the bodie of sinne Lastly that they walke in newnesse of life a principall branch whereof is to be at vnitie with the godly One God is father of all Ephe. chap. 4 verse 4.5.6 one Christ hath redeemed vs all one holye ghost doth sanctifie vs all one fayth and one baptisme is common to vs all there is but one hope of our calling I meane euerlasting life therefore it becomes vs to bee linked together in the feare of God Salomon sayth that a threefolde corde can not easely be broken Eccle. chap. 4 verse 12. if this sixefolde and golden chaine will not holde vs wee breake it not by the power of God Iudg. cha 16. verse 9. as Sampson did his cordes but by some other power which is not of God Many grapes make one cuppe of wine many cornes one loafe of bread wee are members of one body whereof Christ is the heade therefore we must be at vnitie with Christ by giuing great honour to him and with our fellow members by doyng good vnto them A table of such poynts as are contayned in the last part of this treatise 1 WHat the Lordes Supper is 2 Why two elemeÌ„ts that is to say bread wine are vsed in the Lordes supper but one elemeÌ„t that is to say water in the SacrameÌ„t of baptisme 3 Why Christ did celebrate the Supper at night 4 The essentiall partes of the Lordes Supper are not to be omitted but the accidentall may 5 None may presume to preseÌ„t

15. of May. 1582. Your Lordships most humble Chap. Robert Some The Church liuinges may not bee taken from godly and learned minister but must be freely bestowed vpon them WIll a man spoyle his Gods Malac. chap. 3. ver 8.9 yet haue yee spoyled me but yee say wherin haue we spoyled thee in tythes offrings ye are cursed with a curse for yee haue spoiled me c. saith the Lord. If almighty God was robbed of his honour in the time of the law when tythes and offrings were not brought into his storehouse for the maintenance of his seruice and for the reliefe of the priests poore amongst theÌ„ it is a necessary coÌ„sequent that Gods honour is greatlye impayred by them which pull from the Church any part of that which is giuen for the vpholding of Gods religion and therefore that they are accursed Let him that is taught in the worde make him that hath taught him Galath chap. 6. ver 6. partaker of all his goods If the hoÌ„ly Ghost commaund vs to giue of our owne goods to our teachers then wee may not spoyle them of the Churches goods Samuel describing the conditions of an vsurping king 1. Sam. chap. 8. ver 15. setteth downe this for one vnto the Israelites he will take the tenth of your seede of your vineyards and giue it vnto his Eunuches and seruantes If the king might not take the tenthes of seede and vineyards Nomb. chap. 18. ver 21. because they were dewe to the priestes by Gods owne order and commaundement for the maintenance of Gods seruice no man hath any priuiledge to inrich him selfe his child or seruants with the spoyle of Churche lyuinges or taking money or pensions for preferring other to them The elders of the Iewes desired Christ instantly to heale the CeÌ„turions seruant Luke chap. 7. ver 5. their reason was this he loueth our nation and hath built vs a synagogue If the building of a Temple for the Iewes godly asseÌ„blies was an argument of the Centurions loue vnto that nation the pulling away of that from the Churche and Churchemen which woulde mainteyne godlie and Christian assemblies is a sure argument that little care is had eyther of Gods honour or of his Ministers or of Gods people or of any religion at all Ezechias the king of Iuda conmaunded that the Priestes and Leuites should be throughly prouided for by the people of Ierusalem 2. Chro. chap. 31. ver 4. that they might be incouraged in the lawe of the Lorde that is to say that they might cheerefully and without distraction of mynde attend vppon their calling If it was equall in Ezechias time that the Ministers of Ierusalem shoulde haue mayntenance at the hands of the nobility and Citizens of IerusaleÌ„ it is most equall that none in our time whatsoeuer should take to themselues eyther the whole or part of such maintenance as hath beene heeretofore prouided for the Ministers and is nowe confirmed to them by the godlie lawes of this noble lande If Dauid refused to drinke of the water of Bethlehem because it was gotten with daunger of losing a few temporall liues 1. Chro. chap. 11. ver 16.17.18.19 it is a very great sinne by praying vpon the church liuinges as a hawke doth vpoÌ„ partriches to spoyle ChristiaÌ„s of the food of their soules so to bring a plague of famine amongst them If Dauid deserue commendation for powring out the water of Bethlehem to the lord for a sacrifice what do they deserue which by pulling from the Church and ChurchmeÌ„ do spoyle almighty God of his seruice the poore of necessary releif which are grosse sinnes against both the tables of the commaundements If anie faithfull man or faithfull woman haue widowes 1. Tim. chap. 5. ver 16. let them minister vnto them and let not the Churche be charged that there may be sufficient for them that are widowes in deed If they sinne which for the ease of their owne purses suffer the Churche to bee charged their sinne is greater which do pull from the Churche or take eyther mony or pensions of the Church men for preferring of them If God doe curse Deut. chap. 27. ver 17. and all good men detest them which remoue the boundestone because by that fact quarrels growe amongst neighbors other meÌ„s land is somtimes vniustly come by they are vnder a more greeuous curse at Gods hands vnder greater detestatioÌ„ at his peoples hands which take away either landes or commodities from the Church and Churchmen The remouing of the bowndstone hurtes but a fewe and to their little losse The taking away of the maintenaÌ„ce of the Minister hurts a great number and keepes from them learned and godly men which shoulde teach and gouerne them If Iesus Christ did cast out of the teÌ„ple in IerusaleÌ„ all them that sold bought in the temple Math. chap. 21. ver 12. and did ouerthrowe the tables of the mony chaungers and the seates of them that sold doues hee will deale more rowndly with buyers and seslers of Cleargy liuinges because their sinne is greater They which sold doues and were mony changers in Ierusalem had two goodly pretenses for their marchandize first that the people which came to sacrifice at Ierusalem needed not to seeke farre for doues to sacrifice or for monie to offer in the teÌ„ple because they might haue both mony doues at hand for the seruice of God in Ierusalem Secondly the exchange of monie and sale of doues was not in the sanctuarye but in the court of the Temple which court was sometimes tearmed by the name of the temple They which make marchandize of clergy liuings haue no such colour for their defence they cannot say that they are monie chaungers and doue sellers to furnish Gods people with monie for offeringes and with doues for sacrifice but they take mony and gifts of corrupt men to famish Gods people and to keep from them the goodlye funneshyne of Gods fauour which the sounde preaching of the Gospell doth very liuely comfortably offer vnto them They which sold doues and changed monie in Ierusalem defiled not the sanctuary but the court of the temple they which sell Church liuinges doe great hurt to the bodie of the Churche and common-wealth therefore their condemnation will bee more greauous because their sinne is greater The Emperour Constantinus commaunded Anilinus Euseb lib. 1â— chap. 5. to bee carefull that gardens howses or any thing whatsoeuer belonging to the right of the churches should with all speede bee restored to them If pulling from the Churches had beene lawfull Constantinus commaundement had deserued neither liking nor performance Our gracious souereigne Queene Elizabethes both desire and pleasure is that worthy men be called for and haue that maintenance freely which belonges vnto them this hath her Maiesty deliuered in speeche and it is prouided for by hir highnes lawes All the feare God doe thanke him for and

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