Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	gain_v	lose_v	profit_v	2,452	5	9.3078	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01560	Distractions, or The holy madnesse Feruently (not furiously) inraged against euill men; or against their euills. Wherein the naughty are discouered to themselues, and others: and may here see at once, who they are; what they doe; and how they ought. Somewhat delightfull, but fruitfull altogether: as ordered to please a little; but aymed to profit much. By Iohn Gaule, vtrusque olim Academiæ.	Gaule, John, 1604?-1687.	1629 (1629)	STC 11689; ESTC S102992	78,981	617

more worthy than to welcome base Pelfe vnto me so as to worship it My Minde came from Heauen My Gold comes but from Earth I doe not meane to set Earth aboue Heauen in letting my Gold ouerrule my Minde If it will dwell with me it shall be my Seruant I intend to bee no Slaue vnto it Riches can I contemne and not desire and vse can vse the World as though I vsed it not can passe by this present Life because I am to passe through it to another to a better Life Yea can content me with a present Scantnesse for hope of the Fulnesse I am to haue hereafter It is not an Earth that I would nor can an Earth suffice and appease my Will My Heart is a true framed Triangle a coyned Circle cannot fill it Nothing can satisfie my Soule but All things He only is enough vnto it in whom it is Nothing lesse than God can suffice the Soule that is capable of God Euery Creature is but vile to him that knowes but his Creator A whole Earth is too strait for him that lookes as wide as Heauen The whole Ocean of the World is but as a drop to a thirstie Soule to whom one drop of the riuer of Paradise is plenteous refreshment Hee counts Mammon but base that prizes God And the wise Merchant cares not to part with all to purchase the pretious Pearle vnto him Did my Will embrace a World it would still aske more A World is not enough to my Will What then should I desire but what onely and fully can answer and appease my Desire I haue but little t is true and the best is I want but little I haue but little yet enough and that can neuer be little that is enough and what is not enough when it is at the most is not much I lacke but little I haue chosen the better part than so to be carefull for many things when one thing is necessary Godlinesse with Contentment is great Gaine said One that for his Knowledge knew both how to want and how to abound and for his Experience Hauing nothing yet possessed all things Godlinesse with Contentment saies he Why that 's enough for Man or Christian Nature inuites the one to be content with a little and Grace aduises the other Hauing food and Raiment therewith to be content A Man will Content him with Natures lot and limit so will a Christian bee content with what measure God hath mett out vnto him Content is all The least Portion is enough the lowest Condition happy with the aequanimitie of the Bearer The Man is likest to God that lacks the least whose propertie it is to haue need of Nothing and to be sufficed with himselfe The Contented Man is rich in the midst of Pouertie whereas the Couetous is poore in the midst of Riches He that can be content with what he hath wants not what he hath not he that is not so wants what he hath The Patriarch cared for no more but Bread to eat and Raiment to put on The Wise Man craued neither Pouertie nor Riches but Conuenience onely I will make that enough to mee which God hath giuen mee with a sparing hand God saw no more was good for mee he therfore gaue mee no more Whether God giues little or much he giues for the best Better is a little with the Feare of the Lord than great Treasure and trouble therewith Or say my Estate be not enough to my Will I can make my Will enough to mine Estate Namely while it answers not mee accordingly I can accordingly apply my selfe to it Hee that cannot make his owne enough will neuer haue enough though all were his owne Mee thinks I yet see how Crates threw his Gold into the Sea And heare how Phocion told Alexander that himselfe was richer who needed not his great Gift than was hee who gaue it And thinke how Fabricius thought it a Kingdome to contemne the Wealth of a King These knew Gold and Siluer was but an elaborate Dust Wealth was but a toylsome Heape and all manner of Riches not such as their owne Worth but the Errours of men had prized and brought into request This vnnecessary Trash they knew proued was but an impediment to Vertue and an inticement to Euill They therefore whose best Vertues were but the best Vices despised that for Vertues sake which they knew to be the matter and meanes to Vice Did the Nations abhorre and doth Israel adore the Golden Idoll Is Mony lesse Earth and Drosse than it was of old or are Mens Affections now become more vile and earthy Haue Christians more neede of Wealth than had Pagans Nay haue they not a nearer safer fuller Prouidence within than haue they that were and are without How is it now they preferre the things of this Life before them that had neither the Knowledge nor Hope of another and better Life To leaue and contemne the Wealth of the World is an ordinary Lesson of Philosophie To heape and adore them then can be no good Diuinitie If Nature could teach Them to neglect them because they did them no Good Grace mee thinkes should the rather instruct mee not to regard them because they doe mee hurt Yea as I fay doe me hurt and more hurt then for which a World can make amends Both staine my Soule and damne my Soule and can a World now both wipe and quit this both Guilt and Losse What shall it profit a Man if hee shall gaine the whole World and lose his owne Soule saith HE that doth as much as quite deny what hee doth thus demand or what shall a man giue in exchange for his Soule An whole World belike is not worth a Soule I were vnwise then to hazard my Soule though it were for a world I will tell the Worldling what I know and what hee finds Riches staine the Soule For a Man doth not lightly and easily become rich without his Euill and Sinne. Why doth he call it the Vnrighteous Mammon but because Riches and Righteousnesse seldome goe together But it is common to haue Wealth and Wickednesse at once How gets a Man his Wealth but by Fraud and Oppression how spends a Man his Wealth but vpon his Pride and Lusts That must needs be bad outright which is purchased by bad meanes and imployed to bad Ends Riches are but base in their Nature but are euen bad in their Effects He might haue beene Poore and Innocent together that is now growne both Guilty and Rich. Is a man to more good for his Goods I will neuer thinke Man the better for his Meanes since I see it is the meanes to make him worse But I must tell him withall what I feare and what hee would loth to finde Riches damne the Soule It is woe ah woe too true Before he beginne his Gaine he hath quite lost himselfe yet considers not how he loses all in the losse of himself The acquisition of his Pelfe