Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	call_v	day_n	write_v	2,650	5	5.4707	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04608	Certaine sermons preached of late at Ciceter, in the countie of Glocester vpon a portion of the first chapter of the Epistle of Iames: wherein the two seueral states, of the riche and poore man are compared and examined, the differences in quality, and duety betwixt them shewed, both directed to such Christian parts and offices, as the sufficiencie of the one may, and ought to performe, and the wants of the other do necessarily require. Penned at the earnest requests of diuers well affected inhabitantes of the place: and now published as wel for the vse of others, as for the further profit of that particular congregation. By Philip Iones, preacher of the word of God in the same towne. Allowed by authoritie.	Jones, Philip, fl. 1589.	1588 (1588)	STC 14728; ESTC S119440	57,767	138

second part or member of his cōparison heare made and instituted comprehending a special direction for the rich man teaching and schooling him as well as the poore man how he is to behaue himselfe in his good estate and time of prosperitie to wit not to build vpon his wealth as vpon a rocke or foundation thinking that there is no qualitie of weakenes or possibilie of decay therein but rather to consider the naturall incerteinty and slipperines thereof and vppon that consideration to cast off all his vaine trust and foolish confidence reposed in the same and while hee hath his riches in possession so to vse it and dispose of it as God in his worde hath prescribed For suche I take to be the meaning of the Apostle in the woordes Let the riche man reioyce in that hee is made lowe That is let him keepe himselfe within the compasse of his duetie and thinke that as many times after peace comes warre and after fayre weather a storme so a great mutation may happen to and vpon his felicitie whereby it may come to passe that although he be nowe riche yet he may be made poore although he be now mounted aloft and risen vp to the toppe of worldly glorie yet he may be pluckt downe againe to the earth and throwen into the dust of miserie as many haue bin before him And therfore he is to carrie in his heart this poynt of knowledge and consideration and therewith to be armed in such sort as that when this alteration shall come he may bee prepared for it and goe out as it were to meete it saying with Iob to his wife shall we receiue good things at the hand of God Iob 2.10 and not euill also or otherwise these words may be taken and that with good probabilitie and sense to wit that the rich man although by reason of his sufficiencie good measure of wealth he be promoted and aduanced to some high estate and excellent calling yet in his opinion he is to beare a lowe sayle and to carry an humble minde still within him to bee farre from any arrogant and proud conceit of himselfe and although he be high in degree yet to be low in behauiour in gesture meeke and in speeche courteous which thinges are able to winne the generall loue of men yea of enemies in such sort to apply himselfe to the practise of humilitie in his greatest honour as that it may be seene that a gentlens of spirite and lowlines of minde is more regarded of him then the quantitie of his wealth or the qualitie of his calling both these constructions being so reasonable and so agreeable with the purpose of the Apostle and the duetie of the rich man wee will shortly by the grace of God dispatch for your comfort edifying I hope you are not so ignorāt as not to know nor so frowarde as not to acknowledge the naturall mutabilitie and vncertaintie that is in this life and in the possession of riches to day a king to morowe without a kingdome to day a Queene Reu. 18.7.8 no widdowe seeyng no mourning to morow a fall death sorow famine and burning with fire Salomon in his Booke called the Preacher beeyng written in his latter daies after long experience doeth dwell after a sort vpon this argument proouing largely and strongly that there is nothing of staye and continuance vnder the sunne for the very generations doe passe and goe away and all things haue their ende Who would haue thought reading the beginning of the storie of Iob where it is said that his substance was seuen thousand sheepe Iob. 1.3 three thousand Camels fiue hundred yoke of oxen fiue hundred she Asses his familie verie great no man in all the East part of the world like vnto him not one amongest all the Arabians Chaldeans Idumeans and the rest of the nations comparable vnto him for wealth I saye who would haue thought that notwithstanding all this hee should by and by reade concerning him that in one daye hee had his seruauntes slaine his cattell stollen his sheepe burnt his children murdered all that hee had spoyled destroyed taken away and nothing left him yea his very body also made a spectakle of horror and an image of miserie beeing smitten with sore byles from the sole of his foote to the crowne of his head and no part remaining whole about him It is not almost credible in humane opinion that so sodayne a change so miraculous an ouerturne from so good a state to so vyle a case from so muche wealth to so much woe could possibly haue happened but the storie is true and the accident is nothing impossible and Iob himselfe confessed that as he was borne naked so he should die naked and that as the Lord had giuen him that wealth so he had also taken it away from him at his pleasure But what was Iob an Indfidell and a reprobate No surely Iob. 1.1 an vpright and a iust man and one that feared God and eschewed euill so saith the spirite of God expresly of him and yet this change from riches to pouertie and from good to badde fell vpon him howe much more then are the vngodly sinners and vnrighteous men of the world subiect to the same Iudgement saith Peter begins at the house of God if it first begin at vs what shall the ende bee of them which obey not the Gospel of God and if the righteous scarcely be saued where shall the vngodly and the sinner appeare 1. Pet. 4.17.18 Did Iob feele the suddainnesse and the waight of an alteration and shall those in whose hearte there is no feare towardes God in whose handes there is no innocencie and in whose minde there is no desire of any good thing shall they escape the plague of the same no no the Prophet Dauid affirmeth plainely concerning them that they shal be consumed as the fat of Lambes their prosperitie shall passe away Psal 37.20 as a clowde their Bay trees shall not alwaies be greene they stande in slippery places the Lorde will cast them downe into desolation they shal be suddenly destroyed Psal 73.18 perished and horribly consumed how many instances and examples can I giue you of this matter but to leaue all and to remember one who can sufficiently expresse or thorowly describe all the glorie magnificence pompe pleasure prosperitie and wealth of Nebuchadnezar the king of Babel who had power ouer all kingdomes Iere. 2 6.7 and all nations serued him and did put their neckes vnder his yoke and by reason of his conquest ouer Ierusalem and ouer Iehoiakim the king of Iuda 2. King 2.24 and ouer the house of the Lorde his golde and siluer and treasure was mightily increased and yet for all this as high as his estate was and as infinite as his wealth was you know what iustice happened vnto him he was cut downe by the watchman his kingdome was taken from him and

good age which is the blessing of God whereas the gorged riche man doeth by his intemperance abbreuiate the continuance of his own life and so committes a greate sinne in the breach of the sixt commaundement of the lawe Exod. 20.13 Further the poore man by reason of his daylie labour and ordinarie trauell in his vocation doth so weaken the forces powers of his bodie for the time as that in the euening and houre of rest he refresheth himselfe with great pleasure hauing that sweet comfort of nature which is sleepe as it were at his commandement whereby he is so sufficiently reuiued that in the morning he returneth againe to his common busines fresh lustie ioyfull and fit for his worke whereas the riche man is in this point like to Ahassuerosh the king of Persia of whom we read in the booke of Hester Hest 6.1 who could not sleepe in the night and therefore called for the booke of the Records or Chronicles of the lande that by perusing of them hee might driue out the time of the night our riche men consider not that it pleaseth GOD manye times for a punishment to them to withholde his benefite of natural sleepe from their eyes the same being a speciall gifte of his for the preseruation of our nature which otherwise without the same could not possibly indure The first man Adam coulde not sleepe of himselfe vntill the Lord caused it to fall vpon him Gen. 2.21 as shewing thereby that it is in his hands either to giue it or not to giue it to send it or to withdraw it as pleaseth him And therefore in the vse of his iustice he doth many times depriue the riche mē of this comfort suffering them to lye tossing tumbling vpon their beds desiring this ordinary refreshing but cannot haue it and I my selfe haue hearde many of them complayning of the want thereof that they passe many nightes with little or no sleepe at al taking the same to come by some happe or fortune by the length of the night or some stirre and noyce not considering the iustice of God afflicting them in that sorte with vnrest in the night to put them in remembrāce of the ill spending of the day which thing being regarded of Salomon Eccl. 5.11 made him to affirme that the sleepe of him that trauaileth is sweete whether hee eate little or muche but the satietie of the riche will not suffer him to sleepe and againe the hearte of suche a man taketh no rest in the night Ib. 2.23 Moreouer the poore man by reason of the perpetuall necessities of his life is so well accustomed with common afflictions as hunger losse displeasure iniuries want of money and suche like thinges as that it is no trouble nor disquietnesse vnto him when he is in any such sort pinched because his youth and age and all the dayes of his life hath beene nothing els but as it were a schoole of discipline and furnace of tryall to him and therefore whatsoeuer crosse happeneth hee doeth endure it with patience and vndergoe it with contentation beyng well pleased with his lot but the rich man that hath bin acquainted with no such crosses hauing liued in ease wealth friendshippe prosperitie quietnesse pleasure and delight and therefore not knowing what affliction meaneth when he by the hand of God is neuer so little touched whether it be with an iniurie enemies hunger losse of children landes or wealth he is by by carried away beyonde the limites of all reasonable patience he fretteth and fumeth and taketh on like a madde man yea sometimes fometh out blasphemies against God and complaineth of the harde dealing of God towardes him as though God were bound by the receite of some benefite of his to extend alwayes the partes of loue curtesie for shew of thankfulnesse and so thinking that God shoulde still let him liue in such a flourishing state as somtimes he did when he feeles but a smal alteration though it be but a gentle admonition he takes it in no good part he growes outragious will not be perswaded to any moderatiō of mind so that it is impossible that the singuler vertue of patience should possesse his soule but the poore man is prepared for euery occasion come what affliction or aduersitie will come it is no newes to him seeing the whole course of his life hath been a practise of bearing and suffering Lastly the poore man hauing liued in his simple estate with a good conscience caried in all his actions when the time commeth that hee must pay his due to nature and goe the way of all flesh death which is common to al is welcome to him hee hath no great wil or testament to make no goods gotē by vsury and opression to restore no masse of money to leaue behinde him no store of treasure to breede in him a hatred of death but knowing that the same is his port of rest and conclusion of all sorowes he receiues it quietly ioyfully and Christianly But oh what a terror to the mind of the riche man is the consideration of death howe many greeuous sinnes hath he marching before him which makes him to abhorre the ende of his life the respect of his former felicitie in this world his wife his wealth his place his cofers his lands his houses his seruants euery of these perticulers ministers a thousand occasions of desiring life to his heart and as he lyeth loath to dye so hee knowes not howe to prepare himselfe for the same but many times it comes so to passe that the man that hath passed all his life in sinne and securitie and vanitie without a discharge of a good conscience towards God and the worlde is by the iustice of God so farre from repentance and a Christian ende as that what with carnall cares and hope of longer continuance and other things of the like qualitie wherof Satan at that time will powre in plentie and sufficient number into his head and braines he shall haue no remembrance of making an attonement betwixt God and his soule but shall die desperately without hope of mercie and impenitently without remorse for his sinne this point of difference in the departure of the rich and poore man is notably touched by the sonne of Sirachi Ecclus. 41.1.2 who in one verse cryeth out O death how bitter is the remembrance of thee to a man that liueth at rest in his possessions vnto the man that hath nothing to vexe him that hath prosperitie in all things But in the next verse he proclaymeth O death how acceptable is thy iudgment to the needy vnto him whose strength fayleth and is vexed with all thinges c. Whereby is prooued that good resolution concerning death that the poore man carieth being glad when the ende of his miseries approcheth but contrariwise the horror and feare of death which possesseth the mind of the rich man who can in no case abide to