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
A13068	A third proceeding in the harmonie of King Dauids harp that is to say, a godly and learned exposition vpon 17. Psalmes moe of the princely prophet Dauid, beginning with the 45. and ending with the 61. Psalme: done in Latine by the learned Reuerend Doctor Victorinus Strigelius, Professor of Diuinitie in the Vniuersitie of Lypsia in Germanie, anno Christi, 1562. Translated into English, by Richard Robinson citizen of London. An. Christi, 1595. Seene, perused, and allowed.; Hypomnēmata in omnes Psalmos Davidis. Psalm 45-61. English	Strigel, Victorinus, 1524-1569.; Robinson, Richard, citizen of London.	1595 (1595)	STC 23361; ESTC S117926	98,441	165

exposition thereof Verse 1 O heare ye this all yee people ponder it with your eares all yee that dwell in the world Verse 2 High and low rich and pore one with another Verse 3 My mouth shall speake of wisdome and my heart shall muse of vnderstanding Verse 4 I will incline mine eare vnto the parable and shew my darke speech vpon the harpe THe Psalme purposing to speake of a speciall matter vseth a stately beginning I exhort all persons without exception to draw neare and take knowledge what is to be thought of the difference betweene the godly and vngodly ones and of the future iudgment For so it shall come to passe that they shal not onely prouide for this mortall life but shall with a true feare and faith and other duties pleasing God prepare themselues vnto that iudgement which is to come Beasts frame themselues fit vnto that thing onely which is present and as the time serueth very little regarding either that is past or that which is to come But men because they are partakers of reason and are created to the iudgement of God let them so order the course of their whole life that they go not astray from the Commaundement of God Whatsoeuer thou doest do it wisely and regard the end And surely the end of our life is either eternall society with God or otherwise eternall miserie Let vs therfore chuse the meane wayes leading vnto the hauen of euerlasting beatitude and withal indeuour as they vse to say let vs eschew perpetuall and most miserable death Cheled is deriued of the word Chadal that is cessauit hath ceased For it is a familiar transposition of the letters vsed in the hebrue tongue This phrase of speech then signifieth that the world within a while after shall haue his end as in the I. Corin. 7. it is said The fashion of this world goeth away verse 31. Neither in deede is it hupostasis a Forme not Substance as the Philosophers speake but Emphasis that is a banishing away Furthermore the difference knowen betweene Homo and Vir which is oftentimes vsed by the Prophets and Apostles as in Iohn I. verse 13. Not of the will of the flesh nor of the will of man For as Homo signifieth a base and obscure person So Uir signifieth a great and noble personage excelling others in wisdome power Justice and authoritie Like as then Saint Paul saith Rom. I and 14. verse That he is debter both to the wise man and to the vnwise So this Psalme calleth vnto this sermon both high and low learned and vnlearned persons Finaly it calleth the doctrine of future iudgement and of life and death euerlasting wisedome vnderstanding a parable and darke speech because this secret wisdome placed far beyond the sight of mans reason must be discerned from Phylosophy For the alone doctrine of the church affirmeth there is a life remaining after that wee shal depart from hence she alone preacheth vnto vs touching the iudgment that shall be vppon all mankind and nameth certaine witnesses which shalbe the beholders of many that being dead shall liue againe Verse 5 Wherefore should I feare in the euill day and when the wickednes of my heeles compasseth me round about Verse 6 There be some that put their trust in their goods and boast themselues in the multitude of their riches Unto the beginning is annexed a Proposition which setteth downe a consolation to be applyed from the example of one member vnto the whole body of the church as is here sayd Like as Lazarus being all full of soares straied not away from God because he sawe the rich man abound with wealth and pleasures and himselfe placed in an extreame state of miserable perplexity So let not any the other Godly ones be ouercome with the threatnings and inticements of the world that they thereby cast away the gospell or doe any thing against the other Commaundements of God This is the effect of the Proposition Verse 7 But no man may deliuer his Brother nor make agreement vnto God for him Verse 8 For it cost more to redeeme then soules so that hee must let that alone for euer There followeth a Reason which appeareth in the Antithesis or contrarietie as in the argument it is saide For these verses agree with that saying of Christ Math. 16. verse 26 What shall it profite a man if hee gaine all the whole world and lose his owne soule That is the whole world is not a sacrifice for sinne nor for death eternall no nor yet for the death of the body Why then are men so greatly carefull for things appertaining vnto this life or why with such disquietnes seeke they after those benefits which can neither take away sinne nor death But this preposterous care and greefe which the poet describing crieth out vpon thus O Ciues Ciues quaerend a pecunia est virtus post nummos riseth of a blindnes and security neglecting or contemning the iudgement of God which euery one of vs after this death shall abide and suffer Whereas if our whole life should looke well vpon that Iudgement truely ambitious honour wealth and filthy pleasure should lesse trouble vs which three the world doth esteeme as three gods But seeing this disease is farre more furious then that it may by our owne abillityes be healed or remedied let vs flee vnto the Sonne of God and craue that hee would illuminate our hearts with his holy spirit so as vnto that iudgement we may bring but the beginnings of righteousnes Verse 9 Yea though hee liue long and see not the graue Verse 10 For he seeth that wise men also die and perish together as well as the ignorant and foolish and leaue their riches for other In the full polishing of the former verses hee repeateth the same meaning that riches power and pleasure are the fading benefits of this mortall life and can neither driue away death nor yet profite those that are dead For as we came naked out of our mothers wombe so surely shall we returne into the earth either naked or very thinly clothed And here the Reader may repeate that saying in the 39. Psalme 7. verse For man walketh in a vaine shadowe and disquieteth himselfe in vayne he heapeth vp riches and cannot tell who shall gather them That is as Cicero in his dialog of Frendship sayth Catera cum parantur cui parantur nesciunt nec cuius causa laborent Other things when they are prouided or for whome they may be prouided they knowe not nor for whose sake they take al that paines Verse 11 And yet they thinke that their house shal continew for euer And that their dwelling places shall endure from one generation to another and call the land after their owne names Verse 12 Neuertheles man wil not abide in honour seeing he may be compared vnto the beasts that perish This is a patterne of the vngodly mens liues which dwell in goodly