Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	bread_n	eat_v	let_v	11,805	5	5.9138	4	false

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

his presence what zeale Ro. 12. 11. cheerefulnesse Psal. 100. 1. sinceritie Josh. 24. 14. and reverence Heb. 12. 28. you should use in the service which you performe to God Art thou to receive the Sacrament of the Lords Supper take heed that thou doe it not rashly or unadvisedly it is the advice of the Apostle Let a man examine himselfe and so let him eate of that bread and drinke of that cup 1 Cor. 1. 28. 19. and he gives a good reason for it in the next verse for saith he hee that eateth and drinketh unworthily eateth and drinketh damnation to himselfe not discerning the Lords body What shall I say more In a word art thou a beleever and hast embraced the Faith of Christ take heede thou undertake not any thing without due advice and deliberation lest that old proverbe be verified by thee qui ante non cavet post dolebit he that doth not beware before will be sory after Now lest what I have said be not enough to make us take heede to our selves in all our undertakings I beseech you look back into the former ages and consider what and how many miserable inconveniences and sad disasters have happened to severall people only for want of good take heede it was the want of good take heede that cast the Angels out of Heaven it was the want of good take heede that exiled Adam from Paradise that brought the flood on the old World it was the want of good take heede that brought sire and brimstone on Sodome and Gomorrah that rent ten tribes from Rehoboams kingdome 1 King 12. it was the want of good take heede that shut the five foolish virgins out of Heaven Mat. 25. and it is the want of this good take heede that shall bring a generall destruction on the wicked and ungodly 1 Thes. 5. 3. No more but this consider I pray you what is it that brings so many some to poverty some to disgrace some to sodaine desperate and dangerous deaths but only the want of good take heede that you may therefore escape all these inconveniences and thousands more which are most incident to the carelesse I beseech you remember the exhortation of Moses in my Text Take heede to your selves Quest But then as the Souldiers said to John the Baptist Master what shall wee doe So may you say to me you have we confesse proved that we should bee circumspect and take heede to our selves but we would know the manner how wee should doe it or what it is that we should take heede to in our selves Ans. I answere You must first take heede to your eyes they are apt to range after iniquity and if they be not diligently watch't they prove arch-traytors to mankinde untill Adam and Eve lusted with their eyes sin and Sathan entred not into their hearts Gen. 3. had not Herod look't or Herodias dancing hee had not so rashly granted her John Baptists head Mar. 6. had not Potiphars wife given her eyes liberty to behold Joseph she had not lusted to defile her marriage bed with him King 2. had not Sichem seene Dina Jacobs daughter he had never ravish't her Gen. 34. These evils proceede from licentious gazing on such objects and therefore saith the Prophet turne away mine eyes lest they behold vanitie it was the want of taking heede to the eyes that made Tarquinius Sextus to ravish Collatinus wife that made Queene Cleopatra to use her brother Ptolomeus as her husband that made Macareus to lye with his sister Canaces and Menephron to defile his own Mother And indeede it is God's great mercy that he hath placed in the eyes as well the remedy as the malady fletum visum the faculty of seeing and the sluce of teares Vt qui delinquant videndo poeniteant plorando that they who have offended by seeing may repent by weeping if therefore thou wilt escape the punishment of weeping I meane of eternall weeping in hell fire take heed to thine eyes look not after a woman to lust after her for then thou hast committed adultrie with her in thy heart Mat. 5. In a word make a Covenant with thine eyes that they behold nor vanitie Secondly Take heede to your eares which most commonly are more open to Syrens songs then to heavenly ditties to obscene communication then to the precepts of God and therefore Christ sets a double guard at this Port of hearing and both delivered in the termes of my Text The first is in Mark 4. 24. where we are bid to take heede what we heare and the other in Luke 8. 18. where we are bid to take heede how we heare Psal. 141. 3. hee keepes both these sayings well that heares the word of God diligently and practises it in his life and conversation constantly Thirdly Take heede to your tongue for this is often times an unruly member so unruly that as one well observes the port-câ—â—llis of the teeth and the counterscarfe of the lips are not sufficient to keepe it in unlesse with David wee daily pray Psal. 14. 3. Set a watch O Lord before my mouth keepe thou the doore of my lips Take heede to your understanding that it be not corrupted this is the first doore the Devill knocks at the first forge where sin is framed the first commander the Devill seekes to corrupt for though he intend to sack the whole citty of our Soules yet hee makes his first assaults against this Port. And therefore as the besieged fortifie most where they feare most batteries or assaults so take we heede to looke carefully to our understandings that they bee not blinded with ignorance nor insnared with the subtiltie of Atheisme Heresie Popery Schisme or any thing else repugnant to God and his truth Take wee heede to our understandings that they dive not too farre into the hidden mysteries of the word There is enough revealed both for our faith and our salvation Mitte arcana Dei meddle not with the secrets of God Quod Deus texit quis revelabit what God hath hidden let not the understanding pry into Consider wee that our understanding or intellectuall part is that which the Devill Hereticks Atheists Papists Schismaticks and many other pernicious enemies much labour to corrupt and therefore let us take great heede to preserve it Take heede to your will which will be either the seate of sin or sanctuary of grace if it be depraved it hath a very malignant influence upon all our actions and therefore as besiegers of a Garrison labour most to possesse themselves of the chiefe Sconce or capitoll knowing that thence they may command the whole City so the Devill besieging the City of our soule labours chiefely to captivate our will because he knows that if that become subject to his Lawes and embrace his Scepter all the faculties of the whole man will be tributaries to the same service Take heed therfore that your wills be not enslaved by Sathans policy but renued by grace and

what he hath done in the flesh O that men would seriously revolve this in their minds that so they might be caused to walke circumspectly with God and man and as Moses in my Text exhorts to take heed to themselves and keepe their soules diligently Application It serves for exhortation First to Magistrates secondly to Ministers thirdly to the Common People to be circumspect in their waies and to take heede to themselves in all their enterprizes First let Magistrates and men in eminent places take heede to themselves in all their undertakings for they have as much nay more cause to be circumspect in their waies then others First they are bound to it by the former reasons scil. their actions as wel as the actions of other men if undertaken unadvisedly produce miserable and prodigious effects Again they have the same enemies the Devill the world and the flesh endeavouring their overthrow as well as the overthrow of others and finally they must die as well as others Psal. 82. v. 6. 7. and give an account for their thoughts words and deeds as well as others But secondly they have more cause to take heede to themselves and to be circumspect in their waies then others for these reasons First God hath advanced them above others in dignity and he therefore expects that they should walke more warily then others if God should finde them guilty of such enormities as others he might justly cry out against them as Caesar did against Brutus tu fili What and thou my son Have I honored thee so much And wilt thou be so carelesse of my honour and of thy owne salvation It should be with men as it is with the elements the higher they are the purer they are aire is purer then water and fire then aire so the higher men are in office and wealth the more circumspect ought they to be in their waies to whom much is given of him much shall be required Luke 12. 48. good to this purpose is that of Gregory Crescentibus donis crescunt rationes donorum the greater our guifts are the greater should our care be Againe men in eminent places ought to be more circumspect then others because the people commonly follow their examples their good or evill life doth commonly cause much good or evill amongst the people I remember a saying which experience in all ages hath proved to be true Qualis Rex talis Grex such as the King or chiefe Rulers are such for the most part will the people be for their president is more followed then their precept If the King be an Idolater it lodgeth not in his breast alone but like a gangrene or spreading leprosie it passeth over the whole body of the Common wealth If on the contrary the King be a religious and sanctified person the people will at least in shew appeare so too If Jeroboam the son of Nebat become an Idolater and an errector of strange Altars he shall not goe alone but all Israell will sin with him for company 2 Ki. 10. 31. if Joshus devote himselfe to serve the Lord all the people will be ready to comply with him 1 Josh. 16. Ahaz was an Idolater so were the people Hezekiah his son worshipped God truly so did the people thus Regis ad exemplum totus componitur orbis the examples of eminent persons are as looking glasses after which the Country dresse themselves and therefore you may find that Jehosaphat speaking to such charges them even in the very words of my Text to take heede to themselves 2 Cron. 19 c. 6. 7. v. and he said to the Judges take heed what you doe for you judge not for man but for God who is with you in your judgement v. 6. againe v. 7. wherfore now let the fear of the Lord be upon you take heede and doe it Secondly let Ministers take heede to themselves and be circumspect and wary in all their courses First let them take heede that they thrust not themselves into the calling of the ministry without due calling thereunto let them not intrude into Moses Chaire or rashly lay hold on the Arke of Aaron let them not presume to execute the ministeriall function in preaching the Word and administration of the Sacrament without Commission I beseech you doe not uncharitably misconstrue my meaning by concluding that I condemne Lay-men that are carefull in teaching their Families the fundamentall grounds of Piety and true Religion for it is their duty so to doe and in so doing they are worthy of much honour Bernard hath an apt saying to this purpose as saith he it is our duty to teach you in the Church so it is your duty to teach those that are under your tuition in your houses and Augustine saies that every man in this case is a Minister or if you will a Bishop so he keepe within his owne Diocesse but for the publique charge the Pulpit let no over officious Nadab or Abihu approch into it there to offer up the strange fire of their owne preposterous Zeale lest fire come downe from Heaven and consume them as it did Nadab and Abihu Levit 10. 1. 2. be pleased to looke into the Chapter and you shall in the first ver. find their arrogance and presumption in offering up strange fire unto God and in the very next verse Gods just judgement on them for their most unjust presumption in sending downe a miraculous fire to destroy them O then as we love our owne soules let us know our owne charges let every man take heede and keepe him to his owne Trade or Vocation Ne Sutor Vltra crepidam Let not the Cobler mistake the Pulpit for his stall and instead of patching soles take upon him the charge of soules Let not the Taylor mistake the Lords Table for his cutting board let him not instead of a garment cut out a Text and with some stollen shreds of other mens workes patch up a Sermon God forbid that this should be suffered for if it should our Religion our Land nay our soules are like to suffer ruine I assure you beloved I speake not this out of any pride of my selfe who am the unworthiest of all the Prophets neither doe I speake it in the contempt of the gifts of others be they never so meane for I could wish with Moses that all the Lords people were Prophets and that the Lord would ponre downe his holy spirit upon them But as a late writer saies we must give God leave to be the orderer of his owne Ordinances and we that are called to the ministry must take leave to call upon men to keepe them to their owne callings and I desire you to forbeare hearing such arrogant Nadabs and insolent Abiâ—ues for they are not Pastores Pastors sed impostores but impostors not Doctores Teachers sed Seductores but seducers not Vigiles but Noctambulones not guided by the spirit but scared with spirites like the seven sonnes of Sceva

Act 19. 13. 14. 15. a vagabond Jew that without Commission would needes cast out Devills in the name of Jesus but marke what befell them Acts 19. the evill spirit answered Jesus I know and Paul I know sed qui vos But who are you And the man in whom the evill spirit was leapt upon them and overcame them O that all those who pretend the spirit of God against the Ordinance of God would henceforward take heede to keepe them to their owne vocations and not meddle with the preaching of the word more then as diligent hearers and constant practitioners or with the administration of the Sacrament more then as pious and well prepared Receivers lest the evill spirit which they would seeme to cast out of others enter into themselves prevaile against them and overcome them Secondly when Ministers are lawfully called let them take heed that they minde not the fleece more then the flock their owne benefit more then the good of their people let them take heede that they desire not more to make a prey of their flock then to prey for it Let them take heede that they be not such as in their preaching aime more at popular applause for themselves then to win soules unto God I meane such whose preaching is more affectedly obscure then Delphian Oracles or Egyptian Hieroglyphicks that have mouthes nay words yet speake not at least not to their Auditors understanding that deale with their Auditors as the Foxe did with the Storke who inviting him to dinner poured his liquor into so shallow a platter that the Storke by reason of his long bill was unable to lap any of it so that he was only spectator while the Foxlapt up the liquor Such Ministers as these set their words in knots and borders only to delight the eares of the curious not to ravish the heart of the sanctified they labour and study much to speake so as they may not be understood who fill up their Sermons with strange languages some of whose English words being exceeding lofty are as difficult to be understood by the greatest part of their auditors as Hebrew is these would make good that curse upon their auditors to be of the number of those that hearing heare and understand not and seeing see and perceive not Isa. 6. 9. Acts 28. 26. But stay I would not have you thinke that I am Advocate for those that on the contrary as the other make their preaching as prophecying so these in a bad sence would make good that of the Apostle of some that call preaching foolishnesse 1. Cor. 1. 21. 23. as if because preaching must not bee garish it must therefore bee sordid I meane such who rush unpreparedly into the Pulpit perhaps three or foure times a weeke with any undigested stuffe and there rend the sacred Scriptures in peeces with their unsanctified lips even as a clowne doth a capon who knowes not how to carve it neately neither know these how to divide and dispence the word rightly these take no heede to prepare themselves for so weighty a worke but spend the whole weeke in rioting chambering and wantonnesse and little or no part of their time in studying and then mount the Pulpit trusting to Enthusiasmes and Revelations as if God were bound to appeare alwaies in such glorious rayes of wonders whereby it comes to passe that they vent such poore stuffe in the Pulpit that no wise or religious man hath so much patience as to heare it much lesse so much folly as to follow it I would such would hereafter take notice of the exhortation of St. Paul to the Pastors of the Church of Ephesus take heede to your selves and to the flock overwhich the holy-Ghost hath made you overseers Acts and that to Timothy Take heede to thy selfe and to thy Doctrine â— Tim. 4. 16. Thirdly let all men in generall be exhorted to take heede to themselves and be circumspect in all their actions but more especially in those which concerne the worship of God Let us instance in some particulars Art thou to come unto the Lord by Prayer take heede that thou doe it not rashly without due preparation of thy heart and praeconsideration of the majesty of him to whome thou art to speake the want whereof causes us to carry our selves so irreverently as wee doe towards God for so immorigerous are wee grown that wee will scarce vouchsafe to fall downe and worship the Lord our maker We thinke our selves too great or too good to fall downe and kneele before him in Prayer Ezra 9 5. 6. It was not so with Ezra for hee rent his garment and his mantle and fell upon his knees and spread out his hands unto the Lord Ezra 9 and David advises us to worship and fall downe and kneele before the Lord our maker Psal 95. 6. yea and the Lord himselfe expects it Is 45. 23. I have sworne by my selfe that every knee shall bow to me this is most certain that that Prayer which is made unto God without reverence and due respect done to his glorious majesty is not acceptable with God I will not say that all prayers that are made without bending the knee are unacceptable yet I could wish that men being but dust should kneel as low as dust when they are to speake to the high God It is reported of Augustus that one inviting him to dinner to homely entertainement farre unfit for so royall a personage hee thus spake to him that invited him nesciebam me tibi fuisse tam familiarem I knew not that you and I had beene so familiar may not the Lord say so to us that without any taking heede to prepare or sanctifie our selves petition for favours take heede therefore to your selves and remember the advice of the wise man Eccles. 5. 2. be not rash with thy mouth neither let thy heart bee hasty to utter any thing before God for God is in Heaven and thou art on Earth therefore let thy words be few and indeede it very much concernes us thus to take heede that we be not inconsiderate rash or multiloquacious in our Prayer for though it be true that we may approach unto the throne of Grace with confidence and boldnesse yet wee must take heede that we come not with saucinesse for as God is a God of mercy so also is he a consuming fire Againe art thou to come unto the Temple of the Lord take heede that thou rush not in thither rashly or unadvisedly as if thou wert going unto a stage play but forethinke with thy selfe that thou art going as it were into the immediate presence of Almighty God who is a great and terrible God that will not be mocked by thee as therefore when you are to meete an earthly king and to speake with him you prepare your selves and study a comportment and expression that may best please him so doe when you are to meete God praecogitate with your selves what comportment you ought to use in

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