Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	bear_v	evil_a	tree_n	4,505	5	11.4899	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05191	A golden trumpet, to rowse vp a drowsie magistrate: or, A patterne for a governors practise drawne from Christs comming to, beholding of, and weeping ouer Hierusalem. As it was founded at Pauls Crosse the 1. of Aprill, 1624. By Iohn Lawrence preacher of the word of God in the citie of London.	Lawrence, John, preacher of the word of God in London.	1624 (1624)	STC 15325; ESTC S104883	75,729	126

narrowly to bee lookt vnto Achans theft may lie in one corner I●sh 7. 2 King 9 22. D●n 5. 2. Sam. 15. Iesabels whoredome may keepe in another corner Belshazers drunkennesse may lodge in another corner Absolons conspiracies may keepe in another corner These with a thousand more wickednesses like so many dunghils may be harboured within and about the walls of this Citie yet you ignorant of all vnlesse you search more narrowly then we feare you doe concerning all Fouthly Cities are in greatest dangers 4. Cities are in greatest danger for as the Fowler aimes at the head when hee intends to kill the Bird so our Aduersaries aime at our Cities when they intend to conquer our Countries and that either by secret powdering or cloaked flattering intending neuer more mischiefe then when they pretend most friendship Awake therefore O you Magistrates and wipe your eies O you Ministers of the Lord that you may behold cleerely the wonderfull deformitie and abuse of our Citie Israels second King and first best King hid not his eies from the violence and strife in the Citie Psal 55.9 but confessed to the Lord how he saw it all wheresoeuer it was committed and will you maske your faces that you may see none Prou. 20.8 Salomon tells vs that a wise King sitteth vpon the Throne and chaseth euery one that is euill yea euen with his eies Iob who was a Magistrate and a great Ruler in the Country where he liued was so vigilant in his place that the disordered young men durst not indure his sight but hid themselues from his presence Job 29.8 for he brake the iaw of the vnrighteous of what state or degree soeuer and pluck't the prey out of his teeth Iob. 29.17 As for vagabonds and vilde persons they were compelled to fly into the Wildernesse and into darke and desolate places they were chased forth from among men they shouted at them Prou. 30.3.5.6 as at a Theefe therefore they dwelt in clifts of riuers in holes of the earth and in rockes You my Lord and the rest of the Gouernors of of this honourable and famous Citie giue me leaue to tell you one thing and that the truth I know you haue heard it and am fully perswaded you know it yet I cannot chuse but once more divulge it namely how that the safetie and prosperitie both of Church and Common-wealth next vnder our good God and our gracious King Iames whose famous memory shall liue when he is dead lieth in your carefull vigilancy For as grasse cannot grow where feet often passe so sinne dares not flow where your eies often glance Commonly called the Batt But as the Night-bird flies without feare when once the Sunne declineth our Horizon so iniquitie will domineere in our Citie if your eies cease to looke abroad When Sampson was asleepe hee was betraied and if you slumber long our Cities will be wasted Holofernes in taking his rest when he should not smarted both he and his Army when they would not therefore take heede you giue not your eies to much sleepe nor your eie-lids to much slumber When you should be about the worke of the Lord I meane hewing downe those trees of sinnes with the sword of Iustice that it may be said of you as the Lord once said of the Church of Ephesus Ap. 2.2 I know how thou canst not beare with them which are euill But if you doe contrarily neglecting the place wherein the Lord hath set you it will not onely bee your owne blot the poison of your family the bane of your posteritie but also the vtter disgrace ruine and ouerthrow of our whole Land As I remember you command lights to be hung forth in darke nights that the feet of Passengers may be kept from stumbling and strangers to be guided in the way shall I say you doe well in so doing yes and very well else should I wrong your care But I could wish that the same Lanthornes might bee lights to guide your feet into the secret corners of our Citie more oftner then they doe I need not then shew you what there you should finde For I am perswaded you would say with the Queene of Sheba The one halfe of what I now see 1 King 10.7 was neuer told me by the Ministers of the Lord. For it is impossible that our tongues should vnfold so fully the enormities of this great Citie as your eies may discerne them If I should aske you that question which once the Lord did aske our daily Watch-man Custos quid de nocte Watch-man Esay 21.11 what seest thou by night So my Lord what see you in London by night it may be nothing why so because you are then at rest when you should bee at the greatest labour Doe you not see Adulterers Adulteresses together Doe you not see how they striue to make one another drunke that they may cheat couzen them of their patrimony Do you not see reuelling dauncing and banquetting till midnight Doe you not see carding dicing drinking and swearing all night Doe you not see how the Iesabellicall dames bake painting on their faces in the night that they may allure men vnto vanitie in the day with their deceiueable beauty Doe you not see Masse-priests as ordinary in the streets as Ministers Doe you not see the Theefe stealing the Murderer stabbing Couzners cheating the Prodigall wasting the profane spending and conspiracy following their businesse very closely What shall I say me thinkes if your eies were not too much blinded you might see those euery night in their cups and iollitie which scarce the Sunne sees in a moneth together nor they the in-side of a Church or good booke in a twelue-moneth together The Deuill sees all this laughes at it if you see it not to amend it God one day will see to punish it both in you and them In you for winking at it in them for committing of it But what auaileth it mee to speake of these things this Pulpit hath sounded with these exclamations many times in your eares but I feare all in vaine because I see so little reformation You are lulled so fast asleepe in the cradle of securitie that it is almost as easie for vs to raise Lazarus from the graue who hath beene dead foure daies as to open your eies to behold the sinnes of this Citie with a purpose to punish them me thinkes you haue eies Why doe you not vse them in the work of the Lord God and Nature hath made them round like a ball thereby intimating that you should looke euery way not onely before you but also of each side and lest any thing should be amisse behinde Nature hath giuen your necke motion so that the head may turne to fix the eie vpon any obiect as well behinde as before Also the eie stands not out but in the head for it doth not appeare so farre forth as the nose or lips

any fruit but true fruit Vers 5. for there was wilde Grapes good store yet they could not content the Lord nor with-hold him from destroying this his vineyard In the Booke of the Canticles the Lord is said to goe downe into the garden of Nuts Cant. 6.11 to see the fruits of the Valley and to see whether the Vine flourished and the Pomegranats budded For most certaine it is that where the Lord hath bestowed many blessings he expects much fruit and benefit This Christ also told these Iewes in many parables which are to bee seene to this day shall be in his Church to the end of the world As first in the parable of a certaine housholder which planted a vineyard Mat. 21.33 34. and built all things necessary thereunto then let it out to husbandmen and went himselfe into a farre Country but when the time of fruit drew neere he sent his seruants to the husband-men that they might receiue the fruits of it Secondly by the parable of the talents Matth. 25.14 15 16 c. for from him that had fiue talents the owner expected ten from him that had two foure and from him that had one two but from all some according to the measure they had receiued and if any failed as one did he was sure to be punished most seuerely for it Luke 13.6 Thirdly by the parable of the Fig-tree which was planted by a certaine man who afterward came and sought for fruit and that not any fruit but doubtlesse such fruit as for qualitie and quantitie might be answerable to the labour and cost that he had bestowed vpon it And no maruell for nature teacheth this to expect much where they bestow much The Vsurer lookes for ten from the hundred and a hundred from the thousand if not more not alike from both but where is the greatest summe there hee expects the greatest vse The Merchant lookes for gaine from ventring a little but for more if he venter much The Husbandman plowes and sowes his ground afterward expects a fruitfull haruest The Gardiner dungs and prunes his trees that thereby they may be the fruitfuller and with plentie requite his paines In a word euery one in their seuerall labours lookes that their cost and paines should bring forth profit and that answerable for little something for much plentie but for all benefit This the Lord speakes by the mouth of his holy Apostle 1. Cor. 9.7 saying Who planteth a Vineyard and eateth not of the fruit thereof Or who feedeth a flocke and eateth not of the milke of the flocke This he propounds as a question to the Corinths by the mouth of his Apostle Who doth these and these things spending their money time and strength of body but in hope to reape profit and to taste of the sweetnesse of their labour q.d. Shew me but an example of one man that is so void of iudgement and destitute of vnderstanding that can be contented to trauell and take paines wearying his body spending his time wasting his substance yet to looke for no gaine in the end then will I be willing to depart with the losse but if you cannot shew me one man so ignorant or foolish thinke then it is no crueltie in me to expect not onely my owne but my owne with aduantage Matth. 25.27 The earth was not created for it selfe nor any other vnreasonable creature for his owne vse but all for the good and benefit of man the Sunne to light him the Clouds to distill her dew vpon him the Fire to warme him the Water to wash him the Fish of the Sea the Fowles of the Aire and the Beasts of the field to nourish and refresh him and all other creatures to be seruiceable vnto him And was he created for no vse but like the Hogge to deuoure all the Maste and neuer to looke to the tree from whence it came Surely no for as all things was created for the vse and seruice of man so man was created for the vse and seruice of God not to liue as we list like masterlesse curres that haue no owner but to vse our talent to our masters profit and to spend our time and strength to honour and glorifie our God Neither is it the end of our creation alone but also of our election For yee haue not chosen me saith Christ Ioh. 15.16 but I haue chosen you and ordained you that you should goe and bring forth fruit and that your fruit should remaine for euery branch in me that beareth not fruit Vers 2. he taketh away Neither is it the end of our creation and election alone but also of Gods glory for our light must so shine before men that they may see our good works and glorifie our Father which is in heauen This then serues in the first place as a rod to scourge two sorts of men and women withall first those that receiue much and returne nothing secondly those that receiue much but returning nothing worthy of what they haue receiued First we haue a world of people that receiue Gods blessings both temporall and spirituall yet returne nothing at all and they are either such as know not God or such as know God but forget both him and his gifts First they are such as know not God and they are all those that ascribe whatsoeuer they doe enioy to sate and fortune For many a man if he be preserued from theeues in his iourney and brought safe to his habitation againe or if he be restored from a dangerous sicknesse to his former health presently ascribes it vnto destiny concluding with himselfe thus It was my fortune to escape at this time from the hands of Robbers or from my cruell sicknesse which brought me wonderfull low for had it not beene my fortune it had beene impossible to haue escap't those dangers that I was in or by good fortune such a man died and left me all his goods or I got so much by such a venter beyond Seas Thus we returne all to fate and fortune but nothing to the Lord who hath bestowed all and lookes for all and the reason is because we know him not or at the leastwise know him not to be such a God as is the giuer of all things Psal 14.1 for the foole hath said in his heart there is no God Secondly they are such as forget God and in forgetting him forget that euer they receiued any thing from him therefore cannot returne any thing vnto him If a man haue a friend which bestowes a great gift he is thankfull so long as he remembers both gift and giuer but if he forget either it is impossible hee should returne any thing worthy of what he hath receiued Iudas had great fauour shewed him when the Lord passed by many and chose him to be an Apostle but this he soone forgot which made him turne Traitor to his Lord. So these men though they cannot but acknowledge