Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	according_a	open_v	work_n	3,235	5	5.8581	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96652	A good and seasonable caveat for Christians. Delivered in a sermon at the funerall of the right worshipfull Sir Charles Shirley, Knight and baronet, in the parish church of Breedon, in Leicester-Shire. / By John Wilson, Master of Arts, and preacher of Gods word in the sayd parish. 7. Octob. 1646. Imprimatur, Jo. Downame.	Wilson, John, of Breedon, Leicestershire.	1646 (1646)	Wing W2899; Thomason E1182_5; ESTC R204901	27,614	71

eighth verse your adversary the Devill saith he goes about daily like a roaring Lion seeking whom he may devoure 1. Pet. 5. 8. In which description you may finde foure properties in Sathan which makes him a most terrible enemy First his power Secondly his malice Thirdly his subtilty and Fourthly his sedulity or diligence to harme us Goliahs power made him seeme so terrible that Saul and all Israel were dismayed when they heard of him 1. Sa. 17. 12. Doegs malice made him seeme terrible 1. Sam. 22. 22. Achitophels pollicy made him seeme terrible 2. Sam 15. 31. and the enemies of Israel were accounted terrible in respect of their swiftnesse to destroy Esa. 5. 26. Now if one of these make an enemy terrible how terrible will that enemy bee in whom all these foure meete if an enemy be malicious as a Writer observes yet if he want power hee may peradventure consume himselfe with malice and hurt no other or if he have both power and malice yet if he want cunning and subtilty he may misse an oportunity to doe hurt or suppose he have power malice and subtilty yet if he be slowe and carelesse there is the lesse danger of him but where malice is accompanied with power and that guided with craft and all exercised with sedulitie and much diligence who having such an enemy will be carelesse and take no heede to himselfe Now if you please to review that 1 Pet 5. and the 8 verse you shall find that all these doe in a high degree concurre in Sathan your adversary the devill saith the Apostle goes about daily like a roareing lyon seekeing whome he may devoure his name devill and that which he seekes to devoure shewes his malice the lyon whereunto he is resembled demonstrates his power and subtilty the epithite roareing shewes his terriblenesse and lastly his walkeing up and downe shewes his diligence and sedulity which he uses to bring us to destruction Now beloved if wee had no other enemie but this Yet the consideration of his malice power and cunning should cause as to walke circumspectly and as wee are exhorted in my text to take heede to our selves The second enemie which I would have you take notice of is the world which though it inchaunt us with it's Circe's charmes and vayne promises of comfort to dote upon it yet it is a great enemies to us so great that David a man after Gods own heart bewayles his abode in it Psa 120 5. so great that Saint Iohn disswades from the loue of it 1 Ioh 2. 15. so great that Saint Paul desires to be translated out of it I desire saith he to be dissolved and to bee with Christ The third enemie is the flesh and indeede this is inimicorum p●ssimus quia proximus the worst because the most neere adhering to us it is an enemie quem nec fugere nec fugàre possumus circumferre ●um necesse est which wee can neither fly from nor cause it to fly from us but must of necessity carrie it abou● us this as the Trojan horse hath in it many enemies such as are noysom Justs ungodly thoughts which warre ●●ainst us in their severall orders there bee thousands mor● enemies which conspire against our welfare but the time will not permit me to pu● downe any more of them in this list therfore I forbeare any farther enumeration of them and hasten to the third reason why we should all take heede to our selves and walke circumspectly which is this Because wee must all answere for all our thoughts words and deedes It is appointed for all men to dye and after death the judgement He. 9. 27. so Re. 20. 12. I saw the dead small and great stand before God and the bookes were opened and the dead were judged out of those things which were written in the bookes according to their works There be two things that deale impartially with all men Death and the Judgement of the last day That death deales impartially you see proved in that it strikes with the same foote as well at the pallaces of Princes as at the cottages of poore men 't is true that there is a great deale of difference betweene man and man in three respects First in respect of naturall endowments some are wise others fooles some beautifull others deformed some of an affable and courteous disposition others are sordid and immorigerous secondly in respect of spirituall graces some are spirituall sanctified with grace others carnall sold under sin some are patient in the greatest tribulation and others querulous and murmurers in the least some there are whom nothing can make proud or elevate them above their brethren and others there are whom things worth nothing transport in a sphere of pride above their betters thirdly there is difference in respect of future eternity some there are who are vessels of wrath and firebrands of Hell to whom it shall be said Ite maledicti goe yee cursed into everlasting fire prepared for the Devill and his Angels and others there are who are Children of God and Heires of the Kingdome of Heaven to whom it shall be said Venite benedicti come yee blessed Children of my Father receive the Kingdome prepared for you Yet though it be true that there be such difference between man and man in these respects if we looke upon death and the judgement that they have of the righteous Judge at the last day we shall finde that they have no respect of persons as for death it doth equalise the Peere of the Realme and the Peasant of the Country the life of man is like a play or interlude You know before the play be begun the Actors are fellowes in the play there appeares a great deale of difference some are Kings and others Subjects some Judges others Prisoners some rich others beggers and after the play is ended there is little or no difference between them even so is it with men while we act our parts on the vast stage of the world there appeares a great deale of difference between us some live in the mountaines of riches honors and preferments others in the vallies of meane and low estates yet when we have severally acted our partes death will make us all equall Him that sitteth on the Throne with him that lieth in the field him that holds the Scepter with him that holds the Plow the rich with the begger wise with foolish by turning us all into the prime element dust whereof we are composed And as death deales impartially with all so will the judgement of the last day There Qualem unusquisque habet conscientiam talem habebit Judicem whatsoever conscience a man hath such a Judge shall he have either excusing or accusing him there no bribes shall corrupt justice no intreaties protract it no opposition hinder the passage of it but there every one shall receive without partiallity according to