Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	word_n	work_v	world_n	829	4	4.1774	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02585	The righteous mammon an hospitall-sermon preach't in the solemne assembly of the city on Munday in Easter-weeke 1618 / by Ios. Hall ...	Hall, Joseph, 1574-1656.	1618 (1618)	STC 12710.9; ESTC S2711	27,586	120

shop windowes broken for thousands You could reckon vp to mee a catalogue of them whom either casualty of fire or inundation of waters or robbery of theeues or negligence of seruants or suretyship for frends or ouersight of reckonings or trusting of customers or vnfaithfulnes of Factors or inexpected falls of markets or pyracie by sea or vnskilfulnes of a pilot or violence of tempests haue brought to an hasty pouertie and could tell mee that it is in the power of one gale of winde to make many of you either rich Merchants or beggers Oh miserable vncertaintie of this earthly pelfe that stands vpon so many hazards yea that falls vnder them who would trust it who can dote vpon it what madnesse is it in those men which as Menot sayes like vnto hunters that kill an horse of price in the pursuit of an hare worth nothing indanger yea cast away their soules vpon this worthlesse and fickle trash Glasses are pleasing vessels yet because of their brittlenesse who esteemes them precious All Salomons state was not comparable to one Tulip his royall crowne was not like the Crowne Imperiall of our Gardens and yet because these are but flowers whose destinie is fading and burning we regard them thereafter No wise man bestowes much cost in painting mud-walls What meane wee my beloued to spend our liues and hearts vpon these perishing treasures It was a wise meditation of Nazianzen to his Asterius that good is to no purpose if it continue not yea there is no pleasant thing in the world saith he that hath so much ioy in the welcome as it hath sorrow in the farewell Looke therefore vpon these heapes ô yee wise-hearted Citizens with carelesse eyes as those things whose parting is certaine whose stay is vncertaine and say with that worthy father By all my wealth and glory and greatnes this alone haue I gained that I had something to which I might preferre my Sauiour And know that as Abraham whiles hee was in his owne country it is Cyrills note had neuer God appearing to him saue onely to bid him goe forth but after when hee was gone forth had frequent visions of his maker So whiles in our affections wee remaine here below in our cofers we cannot haue the comfortable assurances of the presence of God but if we can abandon the loue and trust of these earthly things in the conscience of our obedience now God shall appeare to vs and speake peace to our soules and neuer shall we finde cause to repent vs of the change Let me therefore conclude this point with that diuine charge of our Sauiour Lay not vp for your selues treasures on earth where mothe and rust doe corrupt and theeues breake thorough and steale but lay vp for your selues treasure in heauen Thus much of the negatiue part of our charge Wherein we haue dwelt so long that we may scarce soiourne in the other Trust not but Trust The heart of man is so conscious of his owne weaknes that it will not goe without a prop and better a weake stay then none at all Like as in matter of policie the very state of Tyrannie is preferred to the want of a King The same breath therefore that withdrawes one refuge from vs substitutes a better and in steed of Riches which is the false God of the world commends to vs the True and liuing God of heauen and earth Euen as some good Carpenter raises vp the studds and in steed of a rotten groundsell layes a sound The same trust then must we giue to God which which we may not giue to Riches The obiect onely is changed the act is not changed Him must we esteeme aboue all things to him must we looke vp in all on him must we depend for all both protection and prouision from his goodnesse and mercy must wee acknowledge all and in him must we delight with contempt of all and this is to Trust in God It was a sweet ditty of the Psalmist which wee must all learne to sing Bonum est considere in Domino It is good to trust in the Lord Good in respect of him and good for vs. For him It is one of the best peeces of his glory to be Trusted to as with vs Ioseph holds Potiphar cannot doe him a greater honor then in Trusting him with all And his glory is so precious that he cannot part with that to any creature All other things hee imparts willingly and reserues nothing to himselfe but this Being life knowledge happinesse are such blessings as are eminently originally essentially in God and yet Being he giues to all things Life to many Knowledge to some kindes of creatures happinesse to some of those kindes as for Riches he so giues them to his creature ●hat he keeps them not at all to himselfe But as for his glory whereof our trust is a part hee will not indure it communicated to Angell or man not to the best guest in heauen much lesse to the drosse of the earth Whence is that curse not without an indignation Cursed be the man trusts in man that maketh flesh his arme yea or spirit either besides the God of spirits Whom haue I in heauen but thee Herein therefore we doe iustice to God when wee giue him his owne that is his glory our confidence But the greatest good is our owne and God showes much more mercy to vs in allowing and inabling vs to trust him then we can doe iustice in trusting him For alas he could in his iust iudgment glorifie himselfe in our not Trusting him in taking vengeance of vs for not glorifying him Our goodnes reaches not to him but his goodnes reaches downe to vs in that our hearts are raised vp to confidence in him For what safety what vnspeakable comfort is there in Trusting to God When our Sauiour in the last words of his diuine-Farewell-Sermon to his Disciples would perswade them to confidence he sayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so doth the Angell to Paul in prison a word that signifies Boldnes implying that our confidence in God causeth Boldnes and courage And what is there in all the world that can worke the heart to so comfortable and vnconquerable resolution as our reposall vpon God The Lord is my trust whom then can I feare In the Lord put I my trust how say yee then to my soule flee hence as a bird to the hills Yea how oft doth Dauid inferre vpon this Trust a non confundar I shall not be ashamed And this case is generall That they that put their trust in the Lord are as mount Sion that cannot be moued Faith can remoue mountaines but the mountaines that are raisd on faith are vnremoueable Here is a stay for you ô yee wealthy and great worthy of your trust If yee were Monarchs on earth or Angels in heauen ye could be no way safe but in this trust How easie is it for him to inrich or impouerish you to hoyse you

vp to the seats of honor or to spurne you downe What mines what Princes can raise you vp to wealth against him without him He can bid the windes and seas fauour your vessels he can bid them sinke in a calme The rich and the poore meet together God is the maker of both Yee may trade and toyle and carke and spare and put vp and cast about and at last sit you downe with a sigh of late repentance and say Except the Lord build the house they labour in vaine that build it It is in vaine to rise early and lye downe late and eat the bread of sorrow Vnto how many of you may I say with the prophet Haggai Yee haue sowen much and bring in litle Yee eat and haue not enough yee drinke but yee are not filled yee cloth you but yee be not warme and he that earneth much puts his gaines into a broken bagg And whence is all this Yee looked for much and loe it came to litle when yee brought it home I did blow vpon it saith the Lord of hosts Behold how easie a thing it is for the God of heauen to blast all your substance yea not onely to diminish but to curse it vnto you and to make you weary of it and of your selues Oh cast your selues therefore into those Allmighty hands seeke him in whom onely you shall finde true rest and happines Honor him with your substance that hath honored you with it Trust not in riches but trust in GOD. It is motiue enough to your Trust that he is a God all arguments are infolded in that one yet this text giues you certaine explicit inforcements of this confidence Euery one of these reasons implying a secret kinde of disdainfull comparison betwixt the true God and the false perswade you to trust in God Riches are but for this world the true God is Lord of the other and begins his glory where the glory of the world ends therefore Trust in him Riches are vncertaine the true GOD is Amen the first and the last euer like himselfe therefore trust in him Riches are but a liuelesse and senselesse mettall the true God is a liuing God therefore trust in him Riches are but passiues in gift they cannot bestow so much as themselues much lesse ought besides themselues the true God giues you all things to enioy therefore Trust in him the two latter because they are more directly stood vpon and now fall into our way require a further discourse El-chai The liuing God is an ancient and vsuall title to the Almighty especially when he would disgrace an vnworthy riuall As S. Paul in his speech to the Lystrians opposes to their vaine Idols the liuing GOD. Viuo ego As I liue is the oath of God for this purpose as Hierom noteth neither doe I remember any thing besides his holinesse and his life that he sweares by When Moses askt Gods name he describ'd himselfe by I AM He is he liues and nothing is nothing liues absolutely but he all other things by participation from him In all other things their life and they are two but God is his owne life and the life of God is no other then the liuing God And because he is his owne life he is eternall for as Thomas argues truely against the Gentiles Nothing ceases to be but by a separation of life and nothing can be separated from it selfe for euery separation is a diuision of one thing from another Most iustly therefore is he which is absolute simple eternall in his being called the liuing God Although not onely the life that he hath in himselfe but the life that he giues to his creatures challengeth a part in this title A glimpse whereof perhaps the Heathen saw when they call'd their Iupiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to liue In him we liue saith S. Paul to his Athenians As light is from the Sunne so is life from God which is the true soule of the world and more for without him it could not be so much as a carcasse and spreads it selfe into all the animate creatures Life we say is sweet and so it is indeed the most excellent and precious thing that is deriued from the common influence of God There is nothing before life but Being and Being makes no distinction of things for that can be nothing that hath no Being Life makes the first and greatest diuision Those creatures therefore which haue life we esteeme farre beyond those that haue it not how noble soeuer otherwise Those things therefore which haue the perfitest life must needs be the best Needs then must it follow that he which is life it selfe who is absolute simple eternall the fountaine of all that life which is in the world is most worthy of all the adoration ioy loue and confidence of our hearts and of the best improuement of that life which he hath giuen vs. Trust therefore in the liuing GOD. Couetousnes the spirit of God tells vs is Idolatry or as our old Translation turnes it worshipping of Images Euery stampe or impression in his coyne is to the couetous man a very Idoll And what madnes is there in this Idolatry to dote vpon a base creature and to bestow that life which wee haue from God vpon a creature that hath no life in it selfe and no price but from men Let mee then perswade euery soule that heares me this day as Iacob did his houshold Put away the strange Gods that are among you be cleane and as S. Paul did his Lystrians Oh turne away from these vanities vnto the liuing God The last attractiue of our Trust to God is his mercy and liberalitie Who giues vs richly all things to enioy A theme wherein yee will grant it easie to leese our selues First God not only hath all in himselfe but he giues to vs Hee giues not somewhat though a crust is more then we are worthy of but all things And not a litle of all but richly and all this not to looke on but to enioy Euery word would require not a seuerall houre but a life to meditate of it and the tongue not of men but Angels to expresse it It is here with vs as in a throng wee can get neither in nor out But as we vse to say of Cares so it shall be with our discourse that the greatnes of it shall procure silence and the more wee may say of this head the lesse we will say It shal content vs only to top these sheaues since we cannot stand to thresh them out Whither can yee turne your eyes to looke beside the bounty of God If yee looke vpward His mercy reacheth to the heauens If downeward The earth is full of his goodnes and so is the broad sea If yee looke about you What is it that hee hath not giuen vs Ayre to breath in fire to warme vs water to coole vs clothes to couer vs