Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
glory_n	eternal_a	see_v	weight_n	3,366	5	9.1437	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20540	Three godlie and fruitful sermons; the two first preached by Maister Iohn Dod: the last by Maister Robert Cleauer. Whereunto are annexed, fiue propositions, or points of doctrine, comprehended in three other sermons, by the same author	Dod, John, 1549?-1645.; Cleaver, Robert, 1561 or 2-ca. 1625. aut	1610 (1610)	STC 6950; ESTC S117481	100,240	192

crowne let this therefore be our first worke to labour against the hautinesse of our fleshly hearts Secondly to the intent that we may more patiently Consider what scoffers are indure to be vilified and disgraced let vs consider what manner of men scoffers be viz. the most abiect vile and contemptible persons that are as we may see in those before mentioned who in this sort pursued Iob and Dauid and our blessed sauiour Obiect Oh but will some say they are men of great wealth of great place of great parentage of great wit and learning that doe mocke vs and gird at vs for our religion and for our profession Answere Grant that they be great men in all the former respects yet if they be wicked and vngodly the holy ghost accounteth them vile and contemptible men and so should wee esteeme of them though they be as mightie as Zenacherib was for when he sent a disdainefull and scornefull message vnto Hezekiah and the rest of Gods people hee was indeede ignominious because hee was impious and blasphemous he was vile in Gods sight and he made him appeare vile both before men and Angels according to that of Isaiah The Isai 37. 22. virgin daughter of Sion hath despised thee and laughed thee to scorne Thirdly let vs consider as what they are for the present so what they shall be hereafter and that the same Prophet Isaiah sheweth saying Feare ye not for the reproch of men neither be ye afraid Isai 51. 7. 8. of their rebukes For the moth shall eate them vp like a garment and the worme shall eate them like wood Obiect 1 But will some maÌ„ say what great matter is this shall not the wormes consume the good as well as the bad Answere Yes surely that cannot be denied and yet there is an euident difference betweene the wicked the godly euen â—â— this respect for though Note righteous mens bodies become wormes meate yet it is not in any displeasure from the Lord nor for any hurt vnto them for they are still pretious in his eyes as their soules are which euen then enioy celestial happinesse and besides euen those bodies of theirs shall be restored and be made euerlastingly glorious together with their soules all which things are farre otherwise with such sinfull persons as delight themselues in scoffing and deriding of the Saints of God their bodies are at best when they are deuoured by wormes they can neuer expect better but that which is farre worse shall surely come vnto them Fourthly that wee may bee inabled in conscience Meditate on the reward to swallow vp such reproches as are cast vpon vs let vs seriously meditate on the reward which is promised vnto them that can so doe Blessed are you saith our Sauiour when men reuile Matth. 5. 11. 12. you and persecute you and speake all manner of euill against you for my names sake falsely Reioyce and be glad for great is your reward in heauen And againe the Apostle Peter saith If yee be railed vpon 1. Pet. 4. 14. for the name of Christ blessed are yee for the spirit of glorie and of God resteth vpon you This made Moses to esteeme the rebuke of Christ greater riches then Heb. 11. 26. the treasures of Egypt for saith the holie Ghost hee had respect vnto the recompence of the reward Therefore when wee finde our hearts beginning to bee dismaied at the bitter taunts and iests of prophane scoffers let vs animate our selues vnto patience with these or the like considerations why should I be discouraged at these things sinfull men seeke to vilifie and disgrace me but doth God thinke euer the worse of me I am base and contemptible in their eyes but doe the Angels of God or any of his Saints conceiue any whit more hardly of me in that regard Nay doth not the Lord himselfe and such as haue his image most liuely shining foorth in them esteeme me so much more honorable by how much they labor to make me more vile and abiect in regard of my weldoing Why then should I faint vnder the burthen of reproch wherewith they do still load me especially seeing that this momentanie disgrace which I sustaine for Christ his cause shall bring vnto me an eternall and inualuable weight of glorie Doct. 4 Of the poore From which words note this Doctrine that the estate of Gods people is commonly The godlie vsually afflicted a poore and afflicted estate Therefore in the originall the word poore is not vsed in the Plurall number but in the Singular and carries this sense ye haue made a mock of the counsell of that poore one implying thereby what is the common case of all namely to be full of calamities and distresses through many tribulations to enter into the kingdome Acts 14. 22. Rom. 8. of God and to be conformable vnto their head Christ in afflictions and sufferings And this the Lord in his wise prouidence will haue to be so for these reasons Reasons First that thereby the flesh might be discountenanced and haue no cause to reioyce before 1. 1. Cor. 2. him Secondly that men might embrace religion for it self and in conscience vnto God not in any outward respects Whereas if most of those that are Christians were of great place many would make a shew of being religious that they might Note thereby grow to aduancement in the world and so seeke earthly things in spirituall exercises Thirdly that his childreÌ„ might grow in neerer acquaintance with him who otherwise would be strangers vnto their owne father In their affliction Hos 5. 15. saith God they will seeke me diligently Before that time they would rather sue vnto any then vnto the Lord therefore was he driuen to break them with one breaking vpon another that so hauing no other refuge to betake themselues vnto they might haue recourse vnto him This is cleere in the example of Manasse who being in bonds and in irons humbled his soule before the Lord and prayed vnto him for fauor and mercie and found it at his hands whereas before such time as hee was pressed downe with grieuous miserie he obstinately refused to hearken vnto the Lord and to his messengers and was so far froÌ„ calling vpon his name that he dishonored it by all manner of abominations which hee committed with an high 2. Chron. 33. 6. hand euen to anger the Lord. Fourthly God would haue his people often to taste of aduersities and troubles that so they might learne to trust in him whereas otherwise they would make the arme of flesh to bee their stay and confidence This the Lord himself auoucheth in the prophecie of Zephanie saying I will Zeph. 3. 12. leaue in the middest of thee an humble and poore people and they shall trust in the name of the Lord. Vse This point maketh for the confutation of an error which withholdeth diuers from the profession of the Gospell Is this

minde his dreame which he himself had forgotten he made great speed in the matter in so much that hee adiudged all to die not onely those that had bin examined but all such as were of that profession yea not onely those that were Sorcerers and Coniurers indeed but Daniel and his companions that were but only supposed to be such whereas they did in truth abhor all those vnlawfull and diuellish Arts. If it had bin some matter tending to Gods glory or the good of his Church hee would not haue been so readie to yeeld vnto it and if such a sentence had been past there would haue been many obiections and oppositions so that the execution thereof would hardly haue followed so speedily as this heere did in which regard Daniel taketh exception against it saying Why is the sentence so hastie from the King The like forwardnesse was there in the vnbeleeuing Israelites vnto the foule and abominable Exod. 32. 3. sin of Idolatrie Moses had laboured much to perswade them to make a couenant with God and to cleaue vnto him in faithfull and constant obedience yet when he had been a while out of the way they would needs haue a golden Calfe in stead of Moses to goe before them and therefore al of a sudden they came with great violence vnto Aaron vrging him to make them one hee being afraid to crosse them and to displease them goeth about by carnall policie to stay them from this wickednesse and therefore calleth for their golden eare-rings thinking that they would at no hand haue parted with them but when it was for the erecting of Idolatrie he could no sooner aske for them but they presently brought them And the like may be seene in those Iewes that liued in the time of Isaiah who were niggardly Isai 30. 6. and pinching enough in matters of expence that did concerne Gods worship or the reliefe of such as were in distresse but to procure helpe and aide from Egypt against their enemies that were about to inuade their land which was a course that God had vtterly forbiddeÌ„ none were more franke and liberall then they who spared not for any cost or charges but sent their Camels laden with treasures vnto Pharaoh and to his Princes So also in the daies of Hoseah the people were Hos 2. 8. exceeding bountifull in bestowing their corne and wine and oyle together with their gold and siluer vpon Baal they thought nothing too deare or pretious that was to goe that way so that they were content to part not onely with their goods but also with their sonnes and daughters whom they sacrificed vnto diuels Psal 106. And as for euill deedes so for sinfull speeches there is in our nature a very great aptnesse and pronenesse thereunto which vnregenerate men doe helpe forward by their continuall practise in which regard Ieremy saith concerning them of his time that they did bend their tongues like bowes for Ierem. 9. 3. lies but they had no courage for the trueth If they were to speake of hurtfull and wicked things they had words at will and boldnesse sutable thereunto but if it were concerning good and profitable matters they had no heart vnto them their bow and their string were both broken Reasons The reasons of this doctrine are these First our flesh is wholly bent vnto that which is sinfull All the imaginations of the thoughts of our Gen. 6. 5. hearts are only euill and that continually So that wheÌ„ wee are about any wicked practise wee haue the whole force and strength of nature to helpe vs forward as on the contrarie when we are about any goodnesse wee haue the whole current and streame of the flesh against vs still readie to stop and hinder vs. Wee are neuer exercised in that which is naturall vnto vs vntill we be plotting or practising some wickednes against God or some vnrighteousnes against men Secondly the diuell is readie to driue the flesh onward vnto that which is euill In which respect it is said that the wisedome which is not from Iames 3. 17. aboue as it is earthly and sensuall so is it also diuellish The wisedome of the flesh is emnitie against God Rom. 8. and so of it owne accord too too prone vnto all kinds of mischiefe and therefore being set forward by Satan it must needes bee very violent in the pursuit thereof Thirdly the world is ready to ioyne with vs in any vnwarrantable and bad courses so that if we be addicted to couetousnesse or vainglory or voluptuousnesse wee shall haue commendation and incouragement froÌ„ carnall people for the world Ioh. 15. 19. loues as it own persons so likewise it own works such as are those before mentioned and whatsoeuer it loues that it commends now praise is it which earthly minded men do much hunt for and that makes theÌ„ so eager and swift of foote in following after those things which the men of this world do affect like of They would faine haue present paiment and are loth to looke after those things which are not seene they would rather haue their sense satisfied then their hope exercised that which they haue not being a sound hope and therefore they chuse rather the practise of those euils whereby they imagine to obtaine some present contentment then the performance of such good duties as would hereafter procure them an eternall weight of glorie besides the present peace and comfort which from the same would arise vnto them Vse 1 Hereby then in the first place is discouered their folly and simplicitie that haue a great opinion of the religion of Papists and of their liberalitie both which as may euidently appeare by this Doctrine are altogether vaine and of no value at all First concerning their religion many doe esteeme of it in regard of the vniuersalitie thereof and that there are such multitudes that doe embrace it but what better argument can wee desire against it then this which they would haue to make for it For all as hath bin formerly proued are naturally most inclinable vnto that which is euill and therefore most men being so prone vnto Poperie what can bee concluded but this that it is an euill and damnable religion Christ his flock is a little flock and hee hath but a Luke 10. few sheepe that will hearken vnto his voyce and be ordered and guided by his Spirit what doctrine then can we imagine that to be but the doctrine of diuels vnto which such multitudes are readie to giue eare and to conforme themselues without any great contradiction Then further as touching their liberalitie which they so much stand vpon and boast of what matter of commendation can wee finde therein seeing it tendeth onely and wholly to the maintenance of Idolatrie to the furtherance of superstition and to the setting vp of themselues in the roome and stead of Christ Iesus Were not the idolatrous Israelites before spoken of euery Hos 2.

shall be turned into ioy But by what meanes should they attaine vnto this the words following doe make it manifest Ask saith he and ye shall receiue that your ioy may be verse 2. 4. full When Christians do enioy wealth credit and ease they are oftentimes made so dull and secure thereby that they haue little mind to powre out their soules before God in prayer but when once they are throughly pinched and pressed with miseries and calamities then they begin to renue their acquaintance with God and so bringing before him abundance of holy and heauenly prayers he replenisheth them with store of sweet and celestiall comforts A third reason hereof may be taken from the end of Gods afflictions which is as he himselfe testifieth in the booke of Deuteronomie that he may doe his children good in the latter end that hee may make them partakers of his holinesse and so by Heb. 12. 10. consequent of the consolations of his spirit WheÌ„ God will doe his enemies a notable displeasure he setteth them aloft in slipperie places that so their Psal 73. fall may bee more fearefull and vnrecouerable euen so on the contrarie when hee purposeth some extraordinarie benefit vnto his seruants he will lay them full low and afflict them full sore as he did Ioseph and Dauid that so they may be more capable of his fauours Vse 1 Heere commeth to be reprooued that faint-heartednesse that is in many of Gods children in the daies of their affliction who seeing that they haue many and great and strange crosses lying vpon them begin to bee cleane out of heart and out of hope and to make these or the like desperate conclusions Surely I shall neuer winde out of these distresses my state is past recouerie I neuer looke to see ioyfull day more These are base and naughtie and vnbeleeuing speeches which doe dismay the soule and cause the parties that vse them to desist from seeking vnto the Lord for help and reliefe and wretched is that sorrow that driueth vs from hope and from prayer What can the Lord wound and can he not heale can he cast downe and can hee not raise vp can hee kill and not make aliue shall our faults be more forcible to procure his displeasure then Christ his merits to recouer his fauour Away with these vnbeleeuing conceits and distrustfull thoughts and speeches for he that saith he shall neuer liue a comfortable life more doth in effect say thus much that either he is no true Christian oâ— the Lord no true God of his word who hath said that light is sowen for the righteous and ioy for all Psal 97. 11. that are vpright in heart Why then should we not sustaine our selues with the expectation of deliuerance to come and why should we not sweeten our present teares with the hope of future comforts The Apostle Iames presseth the example of the husbandman who though his barne be emptie and his seede that he hath cast into the earth not yet appearing aboue ground yet hee waiteth for the precious fruite of the earth and hath Iames 5. 7. 8. long patience for it vntill hee receiue the former and the latter raine And what of this Be ye also patient therefore saith he and settle your hearts c. And indeede all Christians haue reason so to doe for they are good seeds-men that are euermore sowing prayers and teares in the bosome of Iesus Christ and therefore they haue a crop growing that cannot possibly miscarrie howsoeuer it fall out vnto others they shall be sure to speede well and to haue an happie issue out of all their temptations Obiect Oh but my crosses and trials are strange and extraordinarie Answere What of that were not Iobs so in so much that no instance could be giuen by him of any of the Saints that had endured the like yet the Lord made a good and happie end of all his distresses and miseries and so will he do of yours if in faith and patience you can waite vpon him And in truth it is a great dishonor and indignitie that we offer vnto the Lord when wee imagine that hee can doe somewhat for vs in small and light afflictions but if our case bee any thing extraordinarie that then there is no hope of helpe and succor from him for thereby we make the Lord such a Pilot as can doe somewhat vpon a shallow riuer where there is little or no danger but vpon the maine Ocean especially if the Sea begin to swell and rage wee dare not trust vnto his skill what vile and base vnbeliefe is this The Prophet Dauid was otherwise affected when hee saith God is our hope and strength a helpe in troubles readie to bee Psal 46. 1. 2. 3. found Therefore will we not feare though the earth be moued and though the mountaines fall into the midst of the Sea Though the waters thereof rage and the mountaines shake at the surges of the same And therefore let vs be ashamed and grieued that wee haue been so heartlesse and hopelesse in great extremities Secondly is it so that all the perplexities and anguishes of the righteous shall end in ioy Is this a priuiledge and prerogatiue peculiar vnto them then how wretched and wofull is the conditioÌ„ of all the vngodly ones of the world whose sorrow shall end in sorrow and who shall goe from their present paine and griefe vnto perpetuall tortures and torments in hell fire let them make mcrrie and bee as iocund as they will for a time and seck to put away melancholy fits as they tearme them they haue a crop growing as well as Gods children but what is that euen a crop of shame and horror and anguish which shall seise vpon their soules at vnawares and that to their euerlasting ruine and the vtter destruction of their bodies and soules for euermore And therefore as the godly are to bee exhorted not to enuie the prosperitie of the wicked though they flourish for a season so are the vngodly to bee admonished that they doe not esteeme Gods children to be miserable albeit they bee in heauinesse for a time for their light and momentanie afflictions 2. Cor. 4. shall bee recompenced with a farre most excellent and eternal weight of ioy and of glory whereas the short and vaine delights of wicked sinners shall be infinitly ouerpeised and weighed downe with the vnsupportable miseries which if not in this world yet in that which is to come they shall most certainly meete withall Thirdly heere is matter of very great consolation to all such as are mourners in Sion though they be weeping when others are reioycing and fasting when others are feasting yet a time shall come when sorrow and trouble shall flie away and comfort and peace shal succeed in the roome thereof God hath said it and they shall finde it that it shall goe well with the righteous and that the Isaiah 4. Psal 37. end of such men

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