Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	call_v	choose_v	confound_v	2,156	5	10.1042	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15693	Englands vnthankfulnes for Gods mercie A sermon preached at a funerall at Strovvd in Gloustershire the 16. of August. 1621. By W.W. Doctor in Diuinity.; Sermon upon Ezechiel	Woodwall, William.	1621 (1621)	STC 25970.5; ESTC S102104	40,922	81

vp of the New Ireusalem he sendeth forth his word that is he speaketh by his spirit in the heartes mindes of his holy Ministers that they should speake vnto the congregation that which he enioyneth them The second obseruation is that in as much as it is not simply we that speake vnto you but the spirit of our heauenly father that speaketh in vs whereupon the Prophet saith The word of the Lord came vnto me that you yeelde such attention to the word spoken by vs as vnto the word of the eternal liuing God as Christ himselfe teacheth saying He that heareth you heareth me c. Mat. 10. and that especiallye because we are vnto you as this prophet was vnto the people of ISRAEL the Embassadors or Legates of the Lord as Saint PAVL plainely prooueth saying Now then are we Embassiadors of the Lord as though God did beseech you through vs wee pray you in his steede that you would bee reconciled vnto God for hee that made him to be sinne for vs which knew no sinne that we might be the righteous of God through him 2. Cor. 5. verse 20 21. And therfore to conclude of this point I say let him that hath an eare heare what the spirit speaketh vnto the congregation Thirdly by this we may obserue and learne how farre foorth the Almightie God whome the heauen of heauens cannot hold or conteine doth conforme himselfe to our weakenes vouchsafing to speake to vs to talk with vs familiarly according to our capacities whose voice otherwise is so mighty so strong that it is compared to the thunder-claps which breaketh the Cedars of Libanus renteth the Rockes and maketh the Mountaines to cleaue in sunder This the Israelites make plaine who when they had heard the Lord speake vnto Moses and saw the thunder and the lightning they desired that Moses might speake vnto them affirming that if God spake vnto them they should dye Exo. 20. 19. so terrible is the voice of the immortal creator to the mortall creature And yet notwithstanding for our instruction admonition amendment he vouchsafeth to speake vnto man sometimes sencibly sometimes secretly euen in his eare as our Sauiour sheweth Mat. 10. 27. saying Whatsoeuer you shall heare in the eare that is whatsoeuer I shall priuately by my selfe or secretly by my spirit instill into your eares hearts or mindes for thus doth the word of the Lord come vnto vs at this day I meane the knowledge intelligence of his word euen when we are lying in our beds walking on the way looking on our bookes or otherwise sequestred from the affaires of this world in reading preaching meditating or conferring Then I say are our hearts ascending vp to God and his spirit discending downe to vs as the Angels on Iacobs ladder for euen as the naturall mans delight is in those things wherein his corrupted nature taketh pleasure And as the worldely minded mans thoughts do runne vpon his monies and his markets his buyings buildings bargaines brablings profits pleasures or any such like vanities Euen so are the spirituall mans cogitations totally and continually exercised and meditating in the lawe of the Lord and in the misteries of godlines as the Prophet Dauid manifesteth in the first ps v. 3. where he shewing how the godly man bestoweth his talent saith That his delight is in the lawe of the lord and in that law doth exercise himselfe both day and night Or if at any time he doth stoope so low as to associate or busie himselfe with the affaires of this worlde as to eat drinke talke walke laugh buy sell or recreate himselfe with any the creatures for that cause subdued vnto vanitie it is none otherwise then as the Apostle S. Paul saith 1. Co. 7. 31. Vsing this world that is this pleasure or that profit as thogh he vsed it not for why his hart is stablished in the Lord and his principle ioy is in the holy ghost I would say in the law of the Lord or word of God vnto me that is to me Ezechiel the strength of the Lord for so my name dooth signifie As if he would say though I be of my selfe a weak poore simple sinfull soule yet by his grace I am such a one as it hath pleased him to make choise of for the ministery of his word for such is his maner to chuse as S. Paul sheweth 1 Cor. 1. 27. 28. saiing But God hath chosen the foolish thinges of this world to confound the thinges which are mightie and vnnoble thinges of the World and thinges which are despised hath God chosen you and things that are not to bring to naught things that are So I by the Lord though small in the sight of man am now called vnto this holy function to be the Lords Embassador or thus whereas by my naturall Parents and birth I was the childe of death sinne and corruption for I was defiled in the wombe and euer since but now sanctified by the Spirit of sanctification begotteÌ„ of the immortal seed of Gods word enabled to the ministery therof by my heauenly father both Name Nature is changed and by his grace I am that I am saying If anye demaunde whether this speech vnto the prophet was sencible or secret it is not much materiall whether either for that God vseth to speake both waies vnto his Seruants as before is prooued but seemeth in this place rather to be audible then intellectuall as appeareth in the first Chapter verse 29. where as he saith hee heard a voice of one that spake Sonne of man as if he would say Thou which art but earth and ashes though I vouchsafe to speake to thee in familiar maner to manifest my glorie to thee as in chap. 1. verse 3. 4. 5. 6. c. Yet be not thou proud thereof as some of thy fellowes before thee haue bene for knowledge puffeth vp but rather goe and doe thy message that I shal enioine thee be not as IONAS who being sent to Niniuie went to Tharsis neither as ADAM who beeing charged not to taste of the tree of knowledge of good and euill tasted of the forbidden fruite Neither as that man of God mentioned in the first booke of Kinges Cap. 13. ver 1. 2. c. that came out of Iuda and prophesied a-against the Alter that Ieroboam had set vp Who beeing charged by the word of the Lord not to eate breade nor drinke water nor to turne again the same way that he came who though he denyed the King requesting him so to doe yet afterward yeelded vnto the olde Prophet and was destroyed of a Lyon for his labour Whose example I counsell thee Ezechiel to marke that thou doe not the like least I destroy thee before them as I destroied him before thee for thou art of no better substaÌ„ce nor strength theÌ„ he was or the rest before named nor more able to withstand or resist mee then they were Remember therefore

enter into the kingdome of GOD And againe in the selfe same place That it is hard for a rich man to enter into the kingdome of heauen I maruaile that the rich men of these our daies do no better looke vnto it then many of them doe especiallye such as hauing the substance of this world in such superfluitie and aboundance as they haue for was it not vppon great reason that our Sauiour did so say seeing that the desire of money is the root of all euill and they that will be rich fall into teÌ„ptation and snares and into manye foolish and noysome lusts which drown meÌ„ in perdition destructioÌ„ as we may easily see perceiue both by the manifolde vanities they doe embrace and maintaine as also by the sundrie wickednesses and corruptions they doe commit through the power and strength I would say the vaine hope confidence they haue in their wealth some building Babel or Towers of confusion some heaping vp Mydaes mountaines and cannot tell who shall inherit or dispend them Some as Diues in vanities of apparell some in superfluitie of meats wines drinks c some in hawking hunting Cock-fighting Beare-bayting Dycing dauncing and others in Tobacco taking dispending their reuenewes or the greatest part thereof for what is it to see a yong man of twentie foure yeres healthy in body sound in constitution to dispend an hundred markes per annum in Tobacco when as his Father Grandfather whole generation before him happilye neuer in all their time spent one farthing that way What a vanitie is it then for a man to spend so much that way without the which hee may liue wel enough Besides if a man should rip vp the treacheries and treasons that haue beene from time to time complotted amongst the richer sort we shall finde it moste true that Salomon saith Pro. 10 16. The labour of the righteous tendeth to life but the reuenues of the wicked to sin As if hee would say more plainly the wicked spend al their lands rents reuenues liuings for the most part in euil vngodly waies 1. In one kinde of vanity or other such as I haue shewed which how true it falleth out in these daies who seeth not Amongst all which wickednesses vanities or sinnes there is not a greater in mine opinion then this that is heere mentioned in this sentence following Him that with draweth the Corne the people wil cursse c. For how be it that other vanities and corruptions doe bring destruction to the dooers thereof and to some few of their posteritie This reacheth further euen to the whole multitude or number of the poore which is so infinite that it cannot easily be numbred And by how much the more any euil sparseth it selfe abroad or groweth more generall by so much the more it is reprooueable and to be condemned Then high time it is for the greate ones of this world the greate rich Diueses I meane that spend so manye poundes and pence in meere vanities in effecting or bringing to passe so many great greenous corruptions as many of them do to looke consider with themselues in time what will bee the end of all this verilye none other then what is expressed in this prouerb sentence of Salomon heere following First that they shall but gaine the curse of the people Secondly of God for the preuenting and auoiding of both which I haue thought good to giue this admonition to all that haue their eyes open I meane any sparke of grace that they might yet in time bethinke themselues and turne to the Lord from their euill waies Be counselled therefore Oye rich receiue the word of exhortation make friendes of your vnrighteous Mammon sell that you haue and giue almes For what auantageth it a man to winne the whole world and to loose his owne soule Attend vnto the voice of him that once saide Woe be vnto you rich for you haue your consolation Wherefore learne to suffer some affliction heere in this life that yee bee not afflicted in the world to come We are taught in the word of God to beare one anothers burden beare ye therefore some part of this crosse with your poore bretheren that are so hardlye pressed with pennurie dearth and famine Bethink with your selues how many good dueties yee haue beene called vnto how many good occasions haue bene ministred and how many by you omitted of euery of which ye shal be sure one day to giue an account But yet me thinks I heare the voice of Christ saying in mine eare T is easier for a Camell to goe through the eye of an needle then for a rich man to enter into the kingdome of heauen Yea but what do the rich men pleade for themselues in this case namelye thus that although it be vnpossible with men yet not vnpossible with God well I graunt it yet I say were it not better for a man to make his election sure and certaine vnto him then to stand vpon possibilities wee commonlye say better is one bird in hand then two in the bush so I say it were far better for men to make their election sure by dooing of good works while space grace is offered then with the fiue foolish virgins to runne vp and down from one to another to buy oyle for their lampes when none can be had for any money Who knoweth not that there is nothing impossible with God Christ saued the theese vpon the gallowes repenting that was one of his possibilities to approoue himselfe to bee God but shall men therefore play the theeues all the daies of their liues and rob God of his honour as many doe the poore of their goods and say nothing is vnpossible with God is not this rather to tempt God then to serue him to resist the Lord then to obey him he so dayly calling vpon them by the Doctrine of his word to be liberall to be mercifull to bee louing kinde and naturally affected one towards another and yet it cannot be obtained at our hands nor wrung out of the hearts of many who are so wonne by the world that they will not leaue off to treasure vp vengeance for themselues against the day of the wrath of the Lord who will reward euerye man according vnto his workes which one found of the Lords Trumpet were sufficient to make a breach in our obstinate soules if it were well attended vnto and to cause vs to abhorre sinne as a Serpent or at the least to conceiue some feare in committing thereof and continuing therein so resolute as many do God for his mercies sake in Iesus Christ vouchsafe to lighten the eyes and open the hearts of those that are either so wilfullye blinde or hardned in heart that they will not see nor vnderstaÌ„d those things which are so apparaÌ„t before their faces that they may in good time bee conuerted from their euill waies to serue the Lord in all holy obedience and newnesse of

Selected quad for the lemma: world_n

Text snippets containing the quad