Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	holy_a	teach_v	word_n	7,479	5	4.2082	3	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

his word Our heauenly Father I say doth not adopt any in Christ Iesus to be his sonnes and daughters and then leaue theÌ„ to theÌ„selues to be guided or rather beguiled by the counsell of their owne hearts nor by custome nor by worldly reason nor by the examples of their forefathers in any thing whether it concerneth this life or the life to come for then there were no difference betweene the elect and the reprobate whom God hath deliuered vp vnto a reprobate minde to do those things that are not conuenient because they regarded not to know God But the Lord wil instruct his children in the way which he hath appointed for them and wil guide them with his eye Yea with his counsell he will guide them and afterward receiue them to glory and therefore will he guide them with his counsell that he may receiue them into glory because ordinarily no man is glorified in heauen that is not first sanctified by the word of God vpoÌ„ earth Therefore doth the Prophet Dauid call the word of God a lanterne to his feete and a light vnto his pathes as if the Lord should go before his children with a candle and a lanterne to guide their feete into the wayes of peace to teach vs that if we were as wise and as holy as Dauid was yet without the discretion of Gods word we do but grope in the darke like the men of Sodome and go we cannot tell whither like the meÌ„ of Samaria In another place he calleth the statutes of the Lord his couÌ„sellers as if he knew not what to do without theÌ„ And surely so it was for in another place when he was ruled by his owne heart affectioÌ„ he saith that he plaied both the foole the beast vntill he went to schoole in the house of God where he learned that holy wisedome which he had not before so that this point is manifest and plaine that God doth not leaue his childreÌ„ to themselues in any thing but as a most mercifull father doth teach and instruct them by his word and spirite And therefore who soeuer shall either refuse to be ordered by the same or shal prefer his own wisedome or any mans workes before it or coÌ„pare them with it may iustly suspect himselfe to be none of Gods children vntill he repent for the children of God knowing their owne ignoraÌ„ce weaknesse euery manner of way are glad to be counselled by their heauenly father But what hath the lord takeÌ„ order for Suertiship and all other of our worldly businesse and hath he not likewise takeÌ„ order for his owne businesse will he not leaue vs to our selues in the lesser things wil he leaue vs to our selues in greater matters will he not let vs serue one another otherwise then himselfe hath appointed and will he be content that we shall serue his maiestie otherwise then he hath appointed himselfe Would he giue a paterne and direction to his people for making of the Tabernacle and building of the TeÌ„ple to that end that they might do euery thing or any thing thereunto belonging as they listed no surely and therfore he himselfe set down an order for the very vessells for the ashe-pannes the beesomes the flesh-hookes yea and euery pinne about the worke beyoÌ„d which paterne they might not go much lesse hath he left his worship vnder the Gospell vnto our discretion and he that is so carefull as that he would not leaue men to themselues and to their own deuises in matters of Suertiship affaires of the world surely he would neuer be so carelesse as to leaue men to themselues in the ordering and gouerning of his Church To conclude he that hath in his word set downe orders for oeconomical matters no doubt but he hath also in his word set downe orders for Ecclesiasticall matters for seeing as he will not allow men to haue more care for the ordering of other meÌ„s houses then their owne farre be it from vs that we should thinke so of the Lord that he would haue greater care for the ordering of our houses then for the gouernement of his owne house which is his Church but as we finde certaine rules and perpetuall directions for the one so shall we finde in the same booke most certaine rules and perpetuall instructioÌ„s for the other if we do not put some thing before our eyes and say we caÌ„not see And so much for this 3. point Now we will come to the matter of Suertiship it selfe My sonne if thou be Suertie for thy neighbour c. Concerning Suertiship we will consider vpon this text of VI points 1. What Suertiship is 2. How many sorts of Suerties there be 3. Whether it be lawfull for ChristiaÌ„s to become Suerties one for another 4. How men in Salomons time became Suerties 5. How men are hindred by Suertiship 6. We will see what counsell God giueth vnto Suerties for their safetie As touching the first point To become a Suertie is nothing else but by word or writing or by pledge to make another sure so farre as man can of that which before he was not sure of or to put a man out of doubt so farre as law and equitie will require for the receiuing or enioying or recouering of some thing whereof he stood in doubt before therefore it is called securitie I reckon pledges amongest Suerties because a pledge is a kinde of Suertie for if the principall do faile the Suertie must answere the debt but when Suerties caÌ„not be gotten then men lay somewhat to pledge that is better or as good as the debt commeth vnto And if the partie faileth the pledge must answere the debt sometime a pledge is layd because the thing is so small that one would be loth to haue his friend come in bandes or giue his word for the same and yet that which is but a smal matter amoÌ„gest rich men may be a great matter amoÌ„gest poore men And sometimes pledges are vsed in things vnlawful dishonest that is when meÌ„ do promise a thing vpoÌ„ such conditions as they are ashamed to make knoweÌ„ vnto any as Iudah promised his daughter in law Thamar a kid of the goates vpoÌ„ coÌ„ditioÌ„ that he might lye with her but he knew her not well saith Thamar if thou vvilt giue me a pledge till thou send it that is if thou wilt put me in good securitie and that must be by some pledge at this time so he gaue her his signet his cloake and his stasse for a pledge that if the kid came not they must answere the matter And this was such a matter that when she was gone Iudah was ashamed to send after her for his pledge he had rather loose it then to recouer it with so much infamie as he was sure would ensue The end of Suertiship and pledges c. is that all men might haue their owne without which no trade nor traffique nor

suertie for his neighbor in such a case what doth he but hold his brother fast that the vsurer like some wild beast may pray vpoÌ„ Therfore if thou become suertie for any see whether his cause be good or no. Next if the cause begood see whether he be able to discharge thee or no for who will giue his word y t a begger which goeth froÌ„ doore to doore shal giue a 1000. pouÌ„d for a purchase except he meaneth to pay it himself If the party be welthy coÌ„sider whether that abuÌ„daÌ„ce of wealth which he possesseth be his owne or no or whether he came vnto it with a good conscience lest the spoiles of the poore come into thy possession while thou become Suertie perhaps for a theefe or for a vile person And then feare lest the cry of the poore preuaile against both him thee too And know for a certaine that the vengeance of the Almightie doth hang ouer thy house while thou keep in possession the goods of other meÌ„ although thou takest them to be his goods As the plague of God hanged ouer the house of Abimelech the king of Gerar for keeping of Abrahams wife though he tooke her but for Abrahams sister and therfore thought it lawful inough for him to keep her And consider againe that some are like the diuell in promising for as hee shewed Christ the kingdomes of the world and said All these will I giue thee if thou wilt fall downe and worship me when indeede he had no right to any part or parcell thereof So it may be some may come to thee or haue thee home and shew thee a great deale more then is his owne and say All this wil I pledge to thee if thou wilt be my Suertie for so much c. wheÌ„ in truth it is not his to pledge then thou art in the briers Therfore wheÌ„ thou wouldest enter into Suertiship without any hurt to thy selfe thy family know thy friend wel how able he is in truth to discharge thee Last of all if his cause be good his wealth his owne before God and man then coÌ„sider of his religion that is whether he be a man fearing God or no and one that in trueth without hypocrisie worshippeth God for he that is a stranger or a professor of a strange religion is the greatest stranger in the world and he that is false to God wil hardly be true to men especially to those that are of a contrary religion no more then Hagar and Sarah could dwell quietly in one house togither And yet I deny not out an idolater as Papists c. may and many of them do keepe their word and so do many of the Turkes c. keepe promise better then many others do And this is but Sathans pollicie to credite a bad religion with the shewe of a good life as also to discredite the truth with some shew of euill in the professours of the same so much for thy frends cause abilitie religioÌ„ Many men complaine and sorrow for their goods because they are gone from them as Rachel mourned for her children because they were not but they haue more cause to weepe then Rachel had because she lost her children wheÌ„ she could not keepe them but they through their owne folly haue lost their goods when they might haue kept them still for they were in their owne power as Peter said to Ananias they were no more coÌ„strained to giue their word theÌ„ Ananias was compelled to lie vnto God Amongst men which complaine of their losses by sueriship commonly the burden of their dolefull song is this I will take heede while I liue how and for whom I giue my word againe which in effect is but this much if they had bene well aduised at the first they had done wel enough And so it is indeede that for want of consulting with the word of God it commeth to passe that many in a vaine vaine to be couÌ„ted kind hearted I cannot tell what do feed others till they starue themselues they cloth others and goe naked themselues they saue others from drowning and sinke themselues they discharge others and charge themselues they also release others and lie by it themselues what shall I say they doe for others and vndoo themselues like the builders of Noes Arke which prepared for others and perished themselues On the other side it commeth to passe that they which listen to Gods counsell and follow that they lend and borrow not they giue and take not they feast and fast not they redeeme others and come in no bondage themselues yea they doo for others and neuer vndoo themselues but the more they helpe the more they may helpe like the blessed widow of Sarepta whose oile and meale were no whit diminished but rather encreased and yet were daily spent of for the nourishing of Elias and herselfe all hir debts discharged The reason hereof was this if she had bestowed her meale and her oile vppon euerie one that had come without respect of persons to haue bene counted a good fellow or a kind hearted woman as the manner of some is no doubt but all had bene consumed long before but she kept her liberalitie for Elias the Lords Prophet who was in great distresse and could no where else be relieued but at her hands and then she succoured him according to her poore abilitie of loue and conscience for the Lordes sake and therefore the Lord blessed her So let vs do God will likewise blesse vs wouldest thou then giue to others and not want thy selfe wouldest thou redeeme others and be at libertie thy selfe wouldest thou feede others and not starue thy selfe wouldest thou reioice others not mourne thy selfe In a word because the duties of loue are infinit wouldest thou do for others and not vndo thy selfe then giue not to al lend not to all prouide not for all promise not for all lest in the end thou be driuen to pay for all and then be constrained to beg of all not onely thy goods but thy selfe too when thou shalt be shut vp and thrust out from the companie of all but giue to those to whom God hath appointed thee to giue and God will giue it thee againe help those whom God hath sent vnto thee to be relieued and that according to thy abilitie and God will helpe thee againe To conclude this point be thou aduised by thy heaueÌ„ly father and take counsell of his word and in so doing thou shalt both saue thy selfe and helpe others The sinnes which Gods spirit reproueth in suerties are especially two the one is amibition the other is rashnesse the one begetteth the other when a maÌ„s friend commeth vnto him he giueth his word because hee would seeme to be courtous and kind hearted to bepraised of men not considering whether he be able to discharge it or no nor his familie nor

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