Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	heart_n	incline_v	mercy_n	19,236	5	9.3415	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17318	A caueat for suerties two sermons of suertiship, made in Bristoll, by VV. Burton.	Burton, William, d. 1616.	1593 (1593)	STC 4166; ESTC S109542	35,827	94

and looketh with a wry mouth But yet they do obiect and say that by the rule of charitie one man ought to beleeue another vpoÌ„ his word and charitie is not suspitious and the Apostle saith that loue thinketh no euil but iudgeth the best and hopeth the best therfore if one promise payment or if one promise appearance by a day or if one promise amendement of his fault we ought to beleeue him without any further boÌ„ds or Suerties And if we do not it is a signe that we suspect his credite or his honestie or that he will not do as he said but will breake promise so deceiue vs and if we thinke so of him then we iudge vncharitably of him for charitie is not suspitious Now for an answer this I say First as charitie is not suspitious without cause so charitie is not blockish and foolish wheÌ„ there is cause but doth and may learne to iudge of one thing by another Our Sauiour Christ would not commit himselfe vnto the Iewes because he knew what was in maÌ„ shall we therefore say that our Sauiour Christ brake the rule of charitie so wheÌ„ we know what is in men we shall not breake the rule of charitie though we do not commit our selues to the curtesie of all men without the vse of some honest meanes for our safetie Now that which he knew was by his diuine knowledge without any signe or token for he was God and knew the hearts of all men and therefore it is said he needed not that any man should testifie of man for he knew what was in man but he hath taught vs to iudge the tree by the frutes that is to know what is in maÌ„ by his wordes and his deedes Secondly I answere that charitie is not suspitious but yet charitie worketh by ordinarie meanes and iudgeth according to the working of meanes when one seeth a smoke he suspecteth presently that there is fire but what saith the Lord Can the blacke more chaÌ„ge his skinne and the Leopard his spots theÌ„ may ye also do good that are accustomed to do euill as if he should say it is impossible Therefore if we see a man that hath accustomed to do euill or that is a common lyer a coÌ„mon cosoner and deceiuer a common barriter a common beast c. Charitie is not suspitious but by the Lordes owne rule we may doubt of his goodnesse and we may suspect his credite and his bonesty c. because he is accustomed to do euill And because the Prophet saith that all men are lyers therefore there is cause of suspitioÌ„ in all yea and in our selues too Thirdly I answere that this rule of the Apostle may be returned vpon themselues thus Charitie is not suspitious loue thinketh no euill but iudgeth and hopeth the best Therefore if their brother shall require their word or bonde in time of need and shall promise them that it shall no way be a hinderance vnto them they ought not to deny them for feare that they shall be driuen to answere the debt for if they thinke of their Christian that he will either runne away or suffer the matter to fal vpon the head of his friend then he iudgeth euill and therefore vncharitably of his neighbour doth not according to the rule of loue iudge the best hope the best Last of all to this it may be answered that there ought to be indeede such faithfulnesse such constancie and such vpright and simple hearted dealing amongest men that euery mans word should be as sure as his bonde and the bonds of Suerties with him But it is not so and therefore were bondes and Suerties appointed There ought to be such trustinesse in seruants and children and in all commers and goers to meÌ„s houses that nothing should neede to staÌ„d vnder locke and key but there is not therfore lockes and keyes were ordained There ought to be such peace vnitie amoÌ„gst men that there should neede no bearing of weapons but there is not therefore weapons are ordained and for this cause were walled Cities strong holdes and all prouision of warre appointed If there were no coueting of other mens goods and hatred of other mens persons what need we haue doores and barres to our houses if there were that peace and loue which ought to be what needed so many lawes and so many lawyers amongst men If Adam had kept his first innocencie and puritie shame had not entred with his transgression and if shame had not come with sinne he might still haue bene naked and neuer haue blushed at his nakednesse but he did not keepe his first innoceÌ„cie therfore shame came vpoÌ„ him and so apparell was ordained to couer his shame withall So that all these meanes which are now appointed for mans honestie for mans safetie and securitie what are they else but badges tokeÌ„s of mans shame and dishonestie of mans crueltie trecherie so we see how sinne and deceit brought in Suertiship and Suertiship is a badge of sinne and deceit when man kept not touch with God God would neuer haue had any thing to do with him againe neither would he trust him with any of his creatures except his own sonne Iesus Christ had become Suertie for man And therfore wheÌ„ meÌ„ became trecherous against God no maruell though they be so vnfaithful full of trechery one against an other therfore there is no cause why we should be proude of our suerties but rather take occasion thereby to bewaile that horrible corruption of Adam and all Adams posteritie the very name of a Suertie should humble vs howsoeuer the Lord doth in mercy encline mens hearts vnto men In a word as the theefe hath no cause to be proude of his prison and fetters so hath no man cause to be proude of suertiship but yet that is lawfull to be vsed which must also serue to humble vs and so much for the lawfulnesse of Suertiship THE SECOND SERMON WE haue heard already what Suertiship is how many sortes of Suerties there be and the lawfulnesse of Suertiship as also how selfe-loue doth play her part in those men which do binde themselues from so necessarie and so Christian a duty we will now consider how it commeth to passe that so many men are hindred by it yea and beggered by it as by dayly experience we see in the world then we will see how men in auncient time became Suerties and lastly Gods counsell vnto Suerties for their safetie As touching the first point of these three we are to know that the God of all wisedome and Lord of mercy hath not commanded any thing for the vndoing and destroying of men but whatsoeuer he hath ordained is for the singular benefite and comfort of man but such is our corruption that we abuse all the ordinances of our most gracious God to our owne hinderance and destruction Meates and drinkes were appointed

noble actes of God the wonderfull deliuerances of Gods people and the horrible confusion of wicked men let him hearken to the word of God If thou wouldest know thy maker thy redeemer thy saÌ„ctifier if thou wouldest know the vanitie the miserie and the wickednesse of the world with the subtilties sleightes of Sathan if thou wouldest know the happinesse the ioyes and felicities of heauen and finde the way thither if thou wouldst know the paines tormeÌ„ts of hell and how to escape them enquire of Moses and the Prophets and they will tell thee What shall I say for one thing ouer-taketh another in such sort that confusion wil ouerwhelme vs before we can tell what riches are contained in the storehouse of Gods booke for who can sound the depth of a bottomlesse sea but in a word if a man desire to know himselfe throughly within and without in all his affaires betweene God and man let him behold himselfe in the glasse of Gods booke and when we haue so done we will say as the woman of Samaria said wheÌ„ she had reasoned with the Lord Iesus Be hold one that hath told me all that euer I did and more eueÌ„ al that euer I should do Therfore let no man maruell what we meane being the Ministers of God to speake of such and such matters or to medle in the businesse and dealings of meÌ„ for the word of God doth take order for all our affaires neither wonder who told tales of thee as the king of Aram did for the word doth rifle the hiddeÌ„ corners of the heart But how are our aduersaries the Papistes deceiued which hold that the word of God doth not containe all things necessarie to the saluation of the elect but Ã´ Lord what spirite of Atheisme and blasphemie doth possesse those men which durst compare Plimes Philosophie with the bookes of Moses Aristotles Ethickes and Politiques with the Prouerbes of SalomoÌ„ Marcus Aurelius with Marke the Euangelist Marlins Prophesies with the Prophesies of Esay and the rest the eloquence of Cicero or Demostenes with the eloqueÌ„ce of the holy ghost in the mouths of the Prophets and Apostles and in all the Scriptures or any doctours or fathers before the Doctours and Fathers of the Bible For what is lead to gold what is water to wine what is ignorance to learning what is darknesse to light what is the chaffe to the wheate what is falsehood to truth what is earth to heauen what comparison can there be betweene God and man and so much for that point SecoÌ„dly we may learne here that except God doth teach vs direct vs as it were by line by leuell by precept vpoÌ„ precept by litle and by litle as the Prophet speaketh we know not how to order rightly our common businesse and dayly affaires of this life but we shalbe snared and entangled with our owne words or ouertakeÌ„ one way or other to our own hinderance so foolish ignorant is man by nature And againe wheÌ„ we are snared and brought into danger we know not how to helpe our selues except the Lord do teach vs but if he should let vs alone to shift for our selues we would neuer leaue vntill we had wrapped our selues in ten times more danger theÌ„ we were in before Adam hauing transgressed will thinke to hide himselfe froÌ„ God in the trees of the garden to couer his nakednesse with fig leaues His faulte he will excuse by the fault of another and rather then fayle he will not sticke to lay it vpoÌ„ God him selfe so foolish was Adam and so are all his posteritie Cain will incurre the vengeance of God by killing of his brother when he hath done he thinkes to saue himselfe by outfacing of the matter but it will not be and so do all Cains brood Saul will disobey Gods coÌ„maundement like an hypocrite and then like a foole he will say he ment no harme he did it of a good intent and such fooles are we all by nature We are become like foolish marriners which will runne vpon the rockes to auoide the sandes We are become like Sisera who flying for his life will runne into Iaells tent for succour where the nayle and the hammer is prepared for his head and wheÌ„ he thinketh to take vp his rest and sleepe most souÌ„dly then is he nearest his destruction We are like children and sicke folkes which do desire nothing so much as those things which may hurt them We are become like the Philistines which were most merry when the house was ready to fall vpon their heades We are secure like the men of Laish which mistrusted nothing vntill the children of Dan did smite them with the edge of the sword and burnt their Citie with fire Now if we be so foolish for this life how foolish are we for the life to come we see that except our heauenly father doth direct vs by his counsell as he led Israell by the cloud and warne vs by his messengers as he warned the wisemeÌ„ by his Angell we know not how to order our commoÌ„ businesse the affaires of this life much lesse do we know by nature how to serue the Lord our God and how to worship him aright If by all our cunning which we haue by nature we caÌ„not auoide the snares of men how shall we thinke by our naturall wit and cunning to auoide the snares of the deuill if we know not how to get out of bodily daÌ„ger without Gods direction how shall we thinke to get out of spiritual daÌ„ger without Gods direction for there is no craftinesse like spiritual craftinesse as there was no beast so subtill as the serpent Againe if we caÌ„ not of our selues get out of trouble wheÌ„ we are in trouble how do we thinke of our selues to winde out of the temptations of Sathan except God do teach vs. For all the wayes of sinne are like the wayes of a harlot vvhich are moueable saith SalomoÌ„ thou canst not know theÌ„ that is there is such varietie and store of them to bewitch men that we can neuer know which is which so in the crooked wayes of the deuill there be so many windings and turnings that wheÌ„ a man is once in he caÌ„not finde the way out againe vntil the Lord do bring him out againe And yet euery one thinketh that he may aduenture vpon any temptation and he shall easily get out againe when he list by his mother wit c. and no maruell for it is the easiest thing in the word for a man to deceiue his owne soule and so much for the 2. point Thirdly we may learne here that almightie God doth not leaue his childreÌ„ to theÌ„selues but coÌ„sidering how simple they are by nature he doth take paines to teach them how and which way to helpe themselues in euery action and for this cause hath he set down rules and instructions for all their affaires in

Selected quad for the lemma: lord_n

Text snippets containing the quad