Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	call_v	day_n	week_n	21,908	5	10.6544	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19297	The worldlings aduenture discouering the fearefull estate of all earthwormes, and men of this world, in hazarding their pretious soules for the enioying of worldly happines / deliuered in two sermons before the worthy visitors of the right worshipfull Company of the Grocers, at the visitation of their free grammar schoole at Oundell in North-Hamptonshire, by Thomas Cooper, Batchelour in Diuinity, imployed in that businesse.	Cooper, Thomas, fl. 1626.	1619 (1619)	STC 5710; ESTC S3391	41,588	88

our Calling rather then to enrich our selues and so ayme at a Spirituall end euen the furthering of vs to a better life The Summe of all is 1. Our ciuill Callings one the Lords day must wholly cease but vpon the former occasions 2. On the weeke dayes they must be followed not with worldly but with heauenly minds They must be begun with Prayer both priuate and if it may be with the Familie they must be continued with spirituall Meditations tending to weane vs from the loue of them by experience of the manifold distractions the basenes and corruption incident thereto and so prouoking to raise vp the minde to heauenly obiects and they must bee ended with contentment and thankefulnesse with prayer and humbly submitting to the will of God and waiting by Faith his glorious Blessing Thus if we doe our thoughts though conuersant with the world yet shall haue sweet commerce with heauen our time though more dayes spent in our ciuil Callings yet now thus employed shall sanctifie them vnto vs and sanctifie vs more and more by them and so make euery day a spirituall Sabboath Thus we shall walke with God while we haue dealing in the world haue our conuersation in heauen while wee are thus strangers on the earth Our thoughts though imployed vpon the world yet shall not rest thereon but retire againe to their true Center of heauen and our wayes though trauailing in the world yet shall stil be ayming and hastening to our country which is aboue So that though we liue in the flesh we shall not liue after the flesh and though we may take care for the flesh yet wee shall not care to satisfie the same nor vse our libertie as occasion thereto In a word we shall hereby so vse the world as that we may not loue it we shall so desire to liue and seeke meanes for the maintenance thereof as that still wee shall bee ready to die and to leaue all for Christ. And this may serue for answere to the second Question Hence ariseth a third scruple Whether it be not lawfull to desire riches and aboundance To which we answere 1. By a distinction of riches which may be considered 1 As they are necessary and sufficient and so a small thing may be counted riches as contenting Nature and being sufficient for vs. 2. They may be coÌ„sidered as they are in the estimation of the world and in their own Nature and so aboundance is to be deemed riches so they are vnnecessary A 2. Difference now to be considered is of the persons which may desire them which are of two sorts First publike such whose Callings cannot be well executed without aboundance as that of the Magistrate and such other publike Callings Secondly some persons are priuate and these also in regard of their charge and such like occasion may lawfully desire more or lesse A 3. Difference is in respect of our desires which are either absolute such as require simply the performance of what we desire such as are all desires for Spirituall graces which for the grace simply must be absolute though for the measure thereof they may be conditionall 2. Our desires are conditionall with subiection to Gods will as may make most for his glorie and our good and so ought all our desires be for earthly things because that God hath so onely promised them as they shal be for our good And so must we onely desire them Out of these distinctions arise these conclusions 1 First we may generally desire riches as they are in the first sence necessary and sufficient not as they are lesse necessary aboundant Genes 28. Deuter. 17. 16. 17. 1 Tim. 6. 8. 2 Secondly we may desire what may aswell fit our callings as persons though this may be satisfyed with lesse yet the calling may desire more and so such callings as require state and maiestie may require abouÌ„dance yet so as that 3 All our desires for these things must be conditional submitting to Gods pleasure both for the thing as also for the meanes to obtaine the same and so for the measure and continuance thereof vnto vs and so not enlarged by our owne couetous minde but confined to the iudgement and example of the most sober and frugall persons And therefore 4 All our desires for these things must be accompanied with prayers vnto God both for the thing we desire as also for the measure and blessing thereon Thus may we lawfully desire Riches A fourth question ariseth hereupon whether we may vse such meanes for the gathering of riches as mans law doth tollerate and come not within the compasse of the Penalty thereof As vsury Monopolies letters of mart trading with Infidels and Idolaters tentering and burnishing our wares by pressing sliking and keeping in and storing our commodities changing of our callings c. To which we answer first by some generall rules to all 1. That whatsoeuer is not against the law of equitie and charitie without intent to deceiue as we would be done vnto that may lawfully be done herein That wherein the law of man is subordinate to the law of God we may safely venture That the law of man may dispense with some things which yet it allowes not simply but so only tollerates as to preueÌ„t a worse mischief so confines in the tolleration as indeed in a manner implyes the impossiblitie of what it tollerates or condemnes the same Of this nature is vsury which though it be tollerated by mans law yet is restrained within such straight limits as if the law were straightly executed it might easily restraine what it seemes to tollerate My purpose is not to enter into the mystery and sleights of this dangerous Trade I leaue this to that worthy treasure of Maister Doctor Fenton who hath very profitably waded heerein Only my coÌ„clusion is that though couetousnes is vsually the ground and Broker hereto yet there may be some vse therof vpon some necessary occasions extreamities in these barren times wherein so few will lend freely and few make conscience to repay what they borrow as may tollerate the same and that rather for the borrowers sake then the lenders so that oppression be hereby avoyded and the rules of equitie be obserued which because each mans vpright conscience must be the iudge therefore I leaue the discussing and ordering thereof to that soueraigne arbiterment touching Monopolies engrossing of coÌ„modities though they be somewhat of diuerse nature and being abused may tend to the oppression of the subiect enriching of priuate men yet seeing the Prince hath his prorogatiue and may lawfully aduance whom it please him seeing heereby there may be a speedier vent for the inning of commodities from abroad if few buy vp the same that they may not lye vpon the Merchants hands and so he hindred from his seasons and occasions of venture and hereby also there may be a speedier communicating of them to the subiect that is to retaile

them I see not but that these courses may be lawfull so that 1 Priuate gaine eate not out the Publique 2 The subiect be not oppressed 3 The Magistrate defrauded scandalized 4 And so the peace and welfare of the common-wealth preserued concerning Letters of mart These howsoeuer in time of peace with forrain nations I hold them vtterly vnlawfull because they tend to the violation of leagues yet in time of hostilitie I imagine they may haue some vse especially with the enemies of God true religion because we are commanded to roote them out and heereby wee may both discouer their designes against vs and also wisely curbe and defeate the same by weakening their forces and ouertaking them in their mischieuous intents And therefore 1 So that priuate gaine be not principally aymed at 2 Cruelty and extreamity herein be avoyded 3 Neighbourhood be not infringed 4 And only the ruine of Gods enemies be intended I hold also that these may in some measure be tollerated As for trading with Infidels and Idolaters this howsoeuer it be generally forbidden in the word as leagues confederacies with them 1. Cor. 6. 9. Deuter. 12. Os. 12. 1. Yet seeing we haue presidents in the word of commerce with Infidels as of Abraham with Escol and Aner and Abraham and Isaac with Abimelec of Iacob with Laban Iosua with the Gibeonits These in some Cases with some special bounds may warrant this libertie As when we haue no other to commerce withall and without commercing with them we cannot be supplied with necessaries beecause life must be maintained what is theirs by al peaceable means we may partake of Prouided that we be not drawne heereby to any more theÌ„ necessary dealing with them for commodities auoyding further familiaritie and neerer communion lest we be drawne hereby by degrees to communion in Religion and so forsake the liuing God But rather labour hereby our constancie and wisedome to win them to the true keeping of that golden Rule Let them returne to vs but returne not we vnto them Ierem. 15. 19. 1. Touching those ordinary sleights of tentering pressing sliking garbeling washing c. of our wares though there be much deceit in them yet there may bee also some lawfull vse thereof with these conditions 2. That hereby only our Wares may be made more saleable and yet so as the glosse and stretching of them diminish not the substance and goodnesse thereof 3. Be not a meanes to enhance the price aboue the worth thereof by making them seeme hereby finer and sounder then they are indeed 4. That we propound the common rule of Equitie to doe to others as we would be done to our selues The like may bee sayde concerning our keeping in and storing vp our Wares wherein though we may aime at a priuate gaine to raise the present prises or else to expect a deerer rate c to defraud the Common wealth of it present necessitie yet herein also there may be some allowance both in times of plentie and in time of scarcitie especially for all kinde of victuals In time of plentie that so excesse may be preuented for the present and extremitie may be relieued in time of distresse and to this end our Garners and Store-houses in the Citie and elsewhere haue speciall vse to plucke downe the prises in time of dearth and so to refresh the hearts of the poore as also to prouide if supply should not come in abroad And so also in times of penurie that neuer there may be no extreame want So Ioseph by diuine warrant stored vp that the Church might be relieued in extremitie So haue we relieued our neighbours and they vs. Otherwise for those tending onely to ornament and superfluitie I hold that we may not keepe in our Commodities especially if it tend to the spoyling and corrupting of them vnlesse we cannot sell them that we may bee sauers thereby and yet in case of returning the price or for the common good we must vtter them though it be to our losse because in such cases we are bound to giue freely rather then our Commoditie should be lost or the poore lost for want of them and so to depend vpon the Prouidence of God As for changing of our Callings though this may serue to argue discontent and want of Faith in depending on the prouidence of God yet seeing some Callings depend vpon the custome and fashion of the time which is alterable as of kindes of apparell some depend vpon casualties which may ouerthrow the same many things haue beene vsed in Poperie which now are antiquated many things may be currant occasions of commerce with such and such forraine Nations where the cause being taken away the effect must cease And the Lord furnishing his children with wisedome and insight into all necessarie occasions necessitie may force and enable them if one will not serue for maintenance that another may be followed yea it may so fall out that our aptnesse to one may bee more then to another to which notwithstanding we haue been bound Especially seeing it fals out that some Callings may haue for the most their ground from custome and vanity and not from conscience as generally of tyring and such like and tend to the satisfying of the flesh I see not but in such Cases it is not only lawfull but necessarie euen to change our Callings lest otherwise wee make ship-wracke of good conscience and defraud our selues of that libertie which God and Nature allowes and limit the prouidence of God to our meanes which extends it selfe to all lawfull Prouided that still we keepe the distinction betweene Authoritie and subiection remembring that wee may so change our Callings as still to keepe our selues within the compasse of our generall bounds which are still to be subiect to gouernment and so onely vnto them as to serue them in the Lord. Not encroaching vpon the Calling of the Magistrate nor by our libertie aduancing the Magistrate aboue what is meet but still seruing one another in loue and all studying to serue the Lord Christ. Whether one man may haue diuers Callings As the Minister may be also a Magistate One Trades-man may exercise diuers ciuill Callings To the former we answer generally that where Callings are subordinate to each other there in case of necessitie one may supply diuers Callings as his abilitie is thereto so the Minister may in some Cases and degrees execute the office of a Magistrate 2. Magistrates are of two sorts 1. supreame and soueraigne as the King and 2. Inferior and subordinate as such as are appointed vnder him for the easing of his burthen and better seruing the publike good so a Minister may be a Magistrate though he may not encroach vpon the supreame authoritie I say hee may not vsurpe soueraigne Gouernment because this is a marke of Antichrist 2. Thess. 2. 9 10. This is contrary to the Word which commands all both Priests and people

of imployment on this day from the other Our End on ordinary dayes may be benefit to our selues for the encrease of our outward meanes and maintenance in the world so may we not do on the Lords day Here wee must labour freely without hire or see our paines must be a free will offering without respect of recompence to approue the sincerity of our obedience wholy for Gods sake and not our owne And that our labour must now be seuered from al respect or coÌ„tentment of the body but rather to the humiliation both of soule and body The like must be resolued concerning such other workes as are allowed this day As. 2. Workes of Charitie which though they may now bee performed as relieuing the poore visiting the sicke and afflicted yet here they must be limited by the former circumstances as after a diuers Nature and to diuers Endes then at other times 1. Now they are to be performed more liberally then at other times in regard of the matter we giue because this day requires a restrayning of our selues herein that we may be more enlarged to others both in that our lesse bodily labour hath need thereof and the greater labour of the mind requires the lesse lest it be hindred and dulled hereby And yet in regard of the manner they are to be performed more sparingly lesse time bestowed thereon lesse wearying of the body and all this that both bodie and soule may bee more free and ready in the worship of God The like may be concluded of that other bodily worke allowed on the Sabboath namely the view of the creature Now the minde must be abstracted from all delight in them as they serue for present vse which may be allowed at other times and onely inflamed hereby to glorifie God in the wonderfull varietie and vse to them for the aduancement of his power and prouidence in their creation and gouernment without any respect of right or vse of them to our selues Whence it followeth 1. That all liberall vse of the Creatures in prodigall Feasting c is now forbidden but onely such as may serue necessitie and bee agreeable vnto good reason 2. Generally no other bodily labour is now admitted but what is confined within the former bounds of necessitie and charitie and the like together with such other circumstances of different manner and end as before are laid downe And thus of the first Case and Resolution thereof A second case ariseth That seeing the Lord hath set apart but one day for his Seruice and left vs sixe for our ciuill callings Whether it be not lawfull to spend more time in following the world then seeking after heauen And so whether though our thoughts runne more vpon present occasions of this life then vpon those of a better we may not yet haue comfort that our estate is secure our interest good in eternall happinesse The Resolution hereof consists First in the Consideration of the right vse and intent of the Sabboath which is principally to confine and employ our thoughts wholie vpon heauenly things and such occasions as that day are publikely offered to further the same and that for two ends One that this heauenly employment of our thoughts on this day and so of our words and actions sutable thereto may be both a resemblance of our pure and perfect estate in heauen when all our thoughts words and actions shall be thus wholy exercised and also on euidence of our right in that happinesse and withall may prouoke vs to sigh and hasten to that perfect estate by how much our experience of fayling in these things on this day argues our shortnes and abertation from that perfection And hereupon followes another vse and intent of the Sabboath Namely that by restrayning and setting our thoughts now onely vpon heauen he obiects wee may at all other times keepe them better in order that though they may haue libertie on the other dayes to worldly occasions yet by the former imployment of them on the Sabboath they may now be so bridled and seasoned with holy grounds and Spirituall ends as that we may so vse the world as if we vsed it not our hearts may not bee set vpon the same though we must conuerse therewith but both lifted vp to God for the sanctifying of our businesse and kept still euer with God in the prosecuting thereof and so returne vnto God for the blessing of the same and relie again vpon God in waiting on his prouidence and meditating of the heauenly riches making still these worldly occasions daily matter to humble vs hereby in that we cannot be without what in some sort hinders our intire fellowship with God to exercise our Faith and patience in that our labour is nothing without the blessing of God to try our synceritie that we can spare time for heauenly occasions and season our earthly affaires with Spirituall Meditations And so to prepare vs by a daily viewing of our reckonings and making euen with God to our great account and so hereby to fit vs the better to the next Sabboath and so to prouoke vs to hunger after the eternall Sabboath Thus doth the right vse and entent of the Sabboath extend to the holy ordering of our ciuill Callings And surely if we consider rightly in the second place the right vse and ende of our ciuill Callings Which is not so much for present maintenance of life or to thriue thereby as to humble vs vnder the mightie hand of God in that we haue need of such meanes which had not sinne entred into the world we should not haue had and so daily to renew repentance and thereby to prouoke to loue and compassion towards others that so we may lay vp a good foundation against the life to come The wise consideration and comparing of both these together both the right vse and ende of the Sabboath and our ciuill Callings will happily further the resolution of these doubts and satisfie the Conscience in any scruples that may arise there-from For out of this comparison will arise these conclusions First though the Lord hath allowed vs sixe dayes for our ciuill Callings and but one for the generall yet from this proportion it doth not follow that though more time be allowed for our worldly occasions then for our spirituall therefore wee may enlarge our thoughts so much the more after worldly things then after those of a better life seeing as our ciuill Callings are ordained not so much for the maintenance of this present as that life which is to come so our managing of them must bee Spirituall with thoughts and actions deriued from that Fountaine guided by the same Rule and ayming at the same End And therefore as the Sabboath doth restraine vs altogether from these carnall worldly thoughts as being simply euill on that day so neither doe the other dayes otherwise allow them then as they proceed from a spirituall intent to glorifie God in obedience to him in

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