Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mercy_n	hear_v	lord_n	trust_n	2,000	5	9.7447	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19091	A vvedding sermon preached at Bentley in Darby-shire vpon Michaelmasse day last past anno Domini. 1607. Wherein is set forth the bond and preseruation. ... By R. Abbot ...	Abbot, Robert, 1560-1618.	1608 (1608)	STC 55; ESTC S100549	22,610	74

A VVEDDING SERMON PREACHED AT BENTLEY in Darby-shire vpon Michaelmasse day last past Anno Domini 1607. WHEREIN IS SET FORTH the Bond and Preseruation 1. The spirituall coniunction betwixt God and man 2. The Corporall marriage betwixt man and vvoman 3 The neighbourly societie betwixt man and man By R. ABBOT Doctor of Diuinitie Printed at London by N. O. for Roger Iackson dwelling in Fleetstreet neere to the great Conduit 1608. To the right worshipfull Sir John Stanhope Knight the Father of the bridegroome Knight my most louing and good Patron RIght worshipfull Knight my verie good Patron albeit I made a question of vsing your name for the publishing of so small a matter as this sermon is yet I easily resolued that sith it had pleased you to craue the copy thereof you would pardon mee to grace it with the dedication I might wel doubt to offer so little wher I owe so much but that I considered that small offices sometimes are testimonies of great affectioÌ„s presumed that according to your wonted loue you would take the wil in good worth howsoeuer the worke seeme to bee of small import Accept it therefore I humbly pray you as a very thankfull acknowledgement of your great fauour towards mee both in calling me first to the place where now I liue and giuing me since such respect and countenance as whereby I haue with comfort and contentment enioyed the same And surely if therein I haue done in publicke any profitable seruice to the Church of God a great part thereof is to bee reputed to you who so freely and graciously of your owne voluntary accord and onely for the workes sake which I performed being my selfe wholy strange and vnknowne to you vouchsafed by your gift to free mee of that incessant labour wherein I had beene imployed before for the space of tenne yeares in reading and preaching in the Cathedrall Church and Citie of Worcestor and to setle mee in a place where I might more freely dispose of my selfe though not to withdraw my selfe from the seruice to which I had deuoted my selfe yet in some part to bestow my time to the common benefit of the whole Church which before was limited to one onely congregation Amidst which imployments either publicke or priuate if I attaine to doe any thing to yeeld you any helpe or furtherance in things appertaining to God and in Gods behalfe to answer the end wherat you aimed in your first acceptance of me I much reioyce therein and euer shal reioyce and thinke that houre or time happily bestowed wherein I shall be the helper of your ioy and 2. Co 1. 24 of that faith wherby you shall stand in the day of the Lord Iesus As for this sermon being but a countrey exercise if any shall thinke it not so well polished as that it should bee fit in this sort to goe abroad your approbation shall be my excuse and in that nature I commend it to you that haue desired it wishing with it to you and to your whole house all happines and honour and that the Oliue by my seruice implanted into your stocke may yeeld many branches to the enlarging and strengthning thereof so resting alwaies Yours in all dutie much bounden and deuoted R. Abbot A WEDDING SERMON PREACHED AT the mariage of Sir Iohn Stanhope Knight second son to the right worshipfull Sir Iohn Stanhope Knight of Eluaston in the same County to Mistres Oliue Berrisford now the Ladie Oliue Stanhope sole daughter and heire to Master Edward Berrisford of Berrisford Esquire Amos 3. 3. Can two walke together except they bee agreed THe words are but few yet fewe as they are doe minister matter of a large discourse of the bond and preseruation of spirituall amitie and coniunction betwixt GOD and maÌ„ of corporall marriage betwixt man and woman and of neighborly sacietie betwixt man and man The locall vse and application of the words is to shew a iust reason of Gods withdrawing himselfe froÌ„ them to whome he speaketh and therefore they giue vs occasion principally to consider what is the occasion of breach betwixt GOD and vs. But the same reason being takeÌ„ from the affections dispositions of men in sorting theÌ„selues one with another do lead vs also to consider wherein standeth either the maintenance or the breach disunion of those coniunctions societies which god hath ordeined amongst vs. The Prophet hauing in the first verse of the chapter called the children of Israel to heare the word of the Lord propoundeth to them in the second verse to call to minde the great loue and mercie wherewith hee had respected honoured them aboue al the nations of the earth You onely haue I knowne saith the Lord of all the families of the earth Where by knowing he meaneth acording to the scripture phrase the taking knowledge of them in speciall loue and kindnes to be their God to do them good when as hee passed by other nations as a stranger as if hee had no respect or regard vnto them Now wheras the consideration of this great mercie should haue moued theÌ„ to all thankfulnesse duty towards God they contrariwise a Esay 5. 4. 7. in steede of grapes brought forth wilde grapes for iudgement righteousnes oppression and cruelty so as that they seemed nothing lesse theÌ„ to know or regard him who had so graciously of his owne meere and voluntarie loue accepted them Hereupon the Prophet addeth Therfore I will visit you for all your iniquities saith the Lord implying herein that rule of iudiciall proceeding which our sauiour Christ setteth downe as a thing certainly determined with GOD b Luk. 12. 48 To whomsoeuer much is giuen of him much shal be required the greater mercie the greater iudgement the higher the place the more deadly the fall c Bernard in cant ser 84. they saith Bernard who for grace receiued seemed to be the greatest for not beeing gratefull become of least reckoning with God In effect therefore hee saith vnto them as ye haue beene best beloued so ye shal be most greeuously seuerely punished somewhat may in equitie bee remitted to others but all shal be required of you I wil visite you for all your iniquities saith the Lord. And that it might not seeme strange vnto theÌ„ that he who had vndertaken d Leuit. 26 11. 12. to dwell amongst them and to walke with them should thus cast them off leaue their company in the words which I haue proposed he appealeth to themselues and maketh them Iudges whether his doing therein bee any other but what they themselues out of their owne conuersation must needes iustify and make good Can two or wil two walke together except they be agreed Will any two of you sort your selues to conuerse liue together who haue no accord or agrement each with other It is expedient to haue company on the way and there is comfort in it but will any man be companioÌ„

Cyprian inferreth b Cyprian lib. 2. epist 3. If Christ onely be to be heard or harkened vnto we are not to regard what any man before vs hath thought fit to be done but what Christ hath done who is before all for we are not to follow the custome of men but the truth of God And if by this rule we esteeme of the way wee shall soone perceiue that Popery is out of the way because in that path which the Apostles and Prophets haue chalked out vnto vs we neither find the Pope nor his pardons nor his masse nor his images nor his reliques yea all these and the rest of his trinkets are easily perceiued to be but false and base and broken wares 3 If wee desire somwhat more briefly to heare the way our Sauiour Christ telleth vs c Ioh. 14 6. I am the way the truth and the life no man cometh to the father but by me S. Austin amplifieth the words d August in Ioan. tract 22. Ambulare vis c. Art thou desirous to walke I am the way Woldest thou not be deceiued I am the truth Woldest thou not die I am the life There is no whither for thee to go but to me there is no way for thee to go by but by me Christ only himselfe is our way to come to Christ e Heb. 10. 20. Through the vaile that is his flesh he hath prepared the new and liuing way whereby we are to enter into the holy place His pasâ—â—on is our redemptioÌ„ his obedieÌ„ce our righteousnes his resurrection our iustification he is for vs whatsoeuer wee neede to bring vs vnto God f Act. 4 12. There is not saluation in any other nor any other name giuen vnder heauen by which we must be saued This way must we go if we will go the right way but if wee seeke for a way in our selues or in any other creature if we g Ro. 3. 10. set vp our owne righteousnes against the righteousnes of God another altar and sacrifice against the crosse and sacrifice of Christ if we trust to other mediations merits and satisfactions wee are out of the way wee wander in strange and crooked paths which will neuer bring vs to our desired end In a word the Apostle willing to instruct vs of the rightway and to that purpose setting downe a briefe summe of the doctrine of the gospell saith thus h Gal. 6. 14. God forbid that I should reioice but in the crosse of our Lord Iesus Christ wherby the world is crucified vnto me and I vnto the world for in Christ Iesus neither circumcision auaileth any thing nor vncircumcision but a new creature Now hereto he addeth And they that walk according to this rule peace and mercie shall be vpon them Here is then the rule and way of our walke to reioice that is to put trust and confidence of remission of sinnes saluation only in the crosse of Iesus Christ not in the crosse of Peter or in the crosse of Paul or of the Virgin Mary but only in the crosse of Iesus Christ so to be possessed with this reioycing as for the enioying of the ioy hereof to bee mortified to all worldly conuersation and to be content to beare the malice and persecution of the world They that walke in this way and according to this rule they shall finde mercie with GOD to attaine to peace but with the rest it shall come to passe which Ionas saith i Ionas 2. 8 They that wait vpon lying vanities forsake their owne mercie 4 Now that peace is the end of our walke euen the ending of all our labours and sorrowes and the fruition enioying of God who is k Rom. 15. 33. the GOD of peace and of Iesus Christ our Sauiour who is l Esai 9. 6. the Prince of peace in whom is full perfect blisse and happines for euer This is the thing wherto all our walking ought to tend which as the marke before the archer so ought to be before our eies to aime at in al the course of our life and the regard thereof so to ouerpasse all other regards as that nothing be further or otherwise regarded then as may stand with the attaining of this end hauing alwaies in remembraÌ„ce that which our Sauiour Christ saith m Mat. 16. 26. what profiteth it a man to winne the whole world and to lose his owne soule This mind the Apostle Saint Paul expresseth when he saith n Phil. 3. 8. I haue counted all things losse for the excellent knowledge sake of Christ Iesus my Lord for whom I haue counted all things losse and doe iudge them to be dung that I might winne Christ c. that I may know him the vertue of his resurrection and the fellowship of his afflictions and be made coÌ„formable to his death if by any means I may attaine to the resurrection of the dead Giue me hunger thirst cold and nakednes sicknesse and sores torment and death this end to attaine to the blessed resurrection of the dead maketh amends for all Giue me the kingdomes of the earth and all the pleasures and glory thereof yet if my end be not to attaine this end I am a most wretched man and better had it beene for me that I had neuer bin borne The more may we wonder at the strange retchlesnesse of the greatest nuÌ„ber of men with whom this is least of all thought of and least of all respected o Bâ—rnard so vainley vsing their soules saith Saint Bernard as if they did not reckon that they haue any soules at all so wholly dreaming and doating vpon the things of the world as if they were borne to no other end but to liue for euer in the world A wandring fancy men commonly haue of a desire to come to heauen but how few set their hearts thereupon to make it the drift of their life the main end of all their purposes and counsels and doe not rather drowne the regard thereof in the purposes and desires of other things That we runne not with others into this common errour let vs duely remeÌ„ber that our life is but a walke and a walke must haue an end therfore that it concerneth vs so to frame our courses and doings as that we may make a good end that our death to this world may be to vs the beginning of euerlasting life in the world to come 5 To this end we are to call to minde that walking importeth mouing and stirring and therfore aduertiseth vs that seeing our life is a walke we are still to be mouing and stirring and doing in the way and worke of God that being by the mercy of God broght into the right way we are not there to sit downe at rest idle and vnfruitfull but as the life of Christ is described p Act. 10 38. He vvent about doing good so ought our walking and life bee to doe good

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