Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	create_v	good_a	workmanship_n	4,350	5	11.8942	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44679	A funeral sermon for that faithful and laborious servant of Christ Mr. Richard Fairclough (who deceased July 4, 1682 in the sixty first year of his age) by John Howe.	Howe, John, 1630-1705.	1682 (1682)	Wing H3027; ESTC R28698	23,255	72

The Life which he hath liv'd on Earth and the Life which we have reason not to doubt he doth live in Heaven Nor could my thoughts reflect upon any portion of Scripture more fit for our purpose or that was more sutable to him and us i. e. that could more aptly serve to describe him and Instruct our selves nor have I known any person to have left the World within my time to whom this Text of Scripture might more fitly be apply'd I shall only observe and Insist upon these two Heads of Discourse from it The Character of such a Servant And The Treatment which he finds at last from his Heavenly Master First His Character He is said to have done well or 't is said to him ● well no more is there in the Greek Text. And then he is further bespoken as a good and faithful Servant more generally and particularly his fidelity is commended in reference to the special trust and Charge which is imply'd to have been committed to him Thou hast been faithful in a few things I have not over-charg'd thee and thou hast acceptably discharg'd thy self Some think this and the whole Parable to belong only to the Ministers of the Gospel the Servants of Christ in that special sence I do not see a reason for that restriction The words are of themselves capable of being extended further to the faithful Servants of Christ in whatsoever capacity thô being spoken to the Disciples as from the continuation of the Discourse with this Evangelist from the beginning of the foregoing Chapter may be Collected it seems not unfit to allow them a more particular reference to their special Office and trust And here we must note that these words of Commendation Well done good and faithful Servant do speak both the Truth of the thing and the Judgment and estimate which his Lord makes thereof accordingly We are now to consider them under the former notion as they express the truth of the thing the matter of Fact whereof we cannot have a more certain account than as here we have it from his Mouth who imploy'd him was his constant Supervisor must be his final Judge and will be his bountiful Rewarder at length We shall here in opening his Character Note First Some things leading and Introductive or that belong to his entrance into this Service And Secondly Some things that belong to his performance afterward First For the Introductive supposed part of his Character He is 1. One that hath Disclaimed all former and other Masters All in Coordination for of such no man can serve two Other Lords had Dominion over him but by their Vsurpation and his unjust Consent who was not his own and had no right to dispose of himself The faithful Servant Repents and retracts those former engagements as Bonds of Iniquity by which he will be no longer held renounces any former inconsistent Master or Service A truly subordinate Master he must own for the same reason upon which he acknowledges the Supream and do all that such derived Authority challenges by his direction who gave it Otherwise he hath learned to call no man Master on Earth 2. He is one that hath by Covenant surrender'd and resign'd himself to this great Lord and his Service Some Relations have their foundation in Nature this of Servants to a Master we except Slaves in their Consent or in mutual contract and thô this general Relation between God and Man have the most deeply natural foundation imaginable whereupon all are his Servants yet the special Relation must have the other ground viz. That of Consent or Contract superadded not to give God a right to our Service but more expresly and effectually to oblige our selves to it and that we may have a right to his Rewards 'T is but acknowledging and recognizing his former Right in us which is part and the initial part of our Duty to him He requires and justly insists upon it to be acknowledged as our only rightful Lord which till we do we are in Rebellion against him and in the Condition of Servants broke away from their Masters Run-aways Fugitives and who keep our selves out of the Family and thô that cannot however destroy his Right yet it is inconsistent with our Duty for our Service must be throughout voluntary and with our Reward for nothing that is not voluntary is Rewardable Therefore the good and faithful Servant in the Text is one that affects and chooses the State first and sayes with the Psalmist Psal. 119.38 Thy Servant who is devoted to thy Fear And Psal. 116.16 Oh Lord truly I am thy Servant I am thy Servant the Son of thy Hand-maid thou hast loosed my Bonds He doth as is required Rom. 6.13 19. Yields himself to God and all his parts and Powers Servants of Righteousness unto Holiness He reckons it neither Dutiful towards God nor Comfortable to himself to do him only occasional Service but ad libitum and as an unrelated Person He thinks it not Honourable to the great Lord of Heaven and Earth but to Borrow as it were anothers Servant nor can he satisfie himself not to be of the Family therefore he consents first to the Relation and enters himself his Covenant-servant Faithfulness supposes having Covenanted and hath the same reference to our part of the Covenant that Gods faithfulness hath to his 3. He is one that hath thereupon made it his earnest Study to know his Lords will His first enquiry is What wilt thou have me to do Lord he is solicitous to understand the Duty of his Station Psal. 119.125 I am thy Servant give me Vnderstanding that I may know thy Testimonies To enter one's self the Servant of another without any concern to know the business of his place shews an insincere mind and argues he hath more a design to serve himself upon his Master than to serve him 4. He is one that hath an inclination to the work he is to do when he knows it a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an inclining bent of mind to it That which the Scripture means by having the Law of God written in the heart Spoken of our Lord himself in reference to that peculiar Service he was to perform Lo I come to do thy will O God thy Law is in my heart Psal. 40.8 Who thô he were a Son yet taking the form of a servant apply'd himself to that severe part assign'd him with a most willing mind and had hereupon the highest approbation imaginable Isa. 42.1 Behold my servant whom I uphold mine Elect in whom my Soul delighteth And it is spoken of all the inferiour true servants of God besides Jer. 31.33 I will put my law in their inward parts and write it in their hearts 'T is the same thing with being Gods workmanship Ephes. 2.10 created unto good works and with that readines to every good work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3.1 If a mans heart be not so framed to Gods Service how awkwardly and

unprofitable Servant into outer darkness there shall be weeping and gnashing of teeth vers 30. 6. See what estimate we are to make of the nature of God especially of his large munisicent goodness which is his nature God is love For consider the various emanations and discoveries of it which may here be taken notice of 1. That he should seek to have any for servants which the text supposeth that he doth in this world of ours A world of Apostate Degenerous Impure Impotent creatures disaffected to him and his Government hating him and as in themselves they are hateful to him He who hath so little need of servants for any real use who can do all things with a word And if he thought it fit to have them for state and as a thing becoming his majesty and greatness is attended above by so excellent God-like Creatures So suitable and obsequious So powerful and agile Those ministers of his that do his pleasure hearkening to the voice of his word A World of ministring Spirits that might be used for purposes less kind to us than they are That he should seek Servants among us for his having them implies it who ever serv'd him unsought unto invite men into his service with so importunate solicitation whom he might despise for their vileness and destroy for their rebellion which he can in a moment And that he should seek such to become his Servants not with indifferency but with so great earnestness and use afterwards so various endeavours to retain them in his service When they gradually decline that he so graciously upholds them when ready to break faith with him and quit his service that by so apt methods he confirms them when they actually wander and turn Vagabonds that he should be so intent to reduce them How admirable is all this View the whole case at once They neglect his first Invitations he repeats and inculcates them They faint he encourages and supports them They revolt he follows to bring them back The cause of our admiration still rises higher and higher How much is it in this last instance above all humane measures Most men would disdain so to sue to Servants that forsake them and are loath to confess their real need and want of them were it never so great The Cynick scorn'd to look after his servant that left him counting it a disgrace when Manes thought he could live without Diogenes that Diogenes should not be able to live without Manes The All-sufficient Deity stoops to that which indigency and wretchedness think even too mean for them 2. Consider the frankness of his acceptance even of the best for how many omissions how much lazieness and sloth how many incogitancies and mistakes how much real disservice must he forgive when he accepts them and says yet 'T is well done How little is it they do at the best and how unprofitable to him and yet that little also he forms and even creates them to and continually succours and assists them in it Works in them to will and to do Otherwise nothing at all would be done and yet how full how complacential his acceptance is 3. Consider the largeness and bounty of his rewards too large for our expression or conception So that we even say most to it when even lost in wonder we only admire and say nothing 4. Consider the kind of the Service which he thus bespeaks accepts and rewards The best and most acceptable service any are capable of doing him is when they accept him take and chuse him to be their portion and blessedness Trust love and delight in him as such live upon his fulness and according to their several stations perswade as many as they can to do so too They that in the most peculiar sence are his Ministers or Servants as they are more earnestly intent upon this and win more Souls are the more amply and gloriously rewarded They that turn many to righteousnes shine as stars And for all the rest of his Servants wherein do they serve him most but when by their converse and example they induce others to entertain good thoughts of God and Religion and thereupon to make the same Choice which they have made and become seriously Religious which is most certainly connected with their being happy and indeed in greatest part their very Happiness it self And when they relieve support encourage and help on those that are in the way or whom they are endeavouring to bring into the way to final blessedness We as much need our servants as they can us they are our living reasonable but most necessary instruments The whole universe of created beings subsists by mutual dependencies the uncreated being without any Creatures are made to need one another Infinite self-fulness not capable of receiving additions is most highly gratified by our chearful reception of its communications Let us learn now to conceive of God answerably to all this We do him not right that we consider not his admirable goodness in so plain instances of it with more frequent seriousness and intention of mind and Spirit and shew our selves stupid unapprehensive Creatures have we a thinking faculty about us a power to use thoughts and can we use it upon any thing more evident more considerable or that more concerns us or do we never use it less pertinently 7. How unreasonable is it either to quit the Service of our blessed Lord or to serve him dejectedly Quit it Who hath more right in us or where will we mend our selves O the treacherous folly of Apostacy and how severely is it wont to be animadverted on 2 Chron. 12.1 'T is said Rehoboam forsook the Law of the Lord and all Israel with him And what followed Shishak the King of Egypt comes against them with a great power and God sends them this Message by Shemaiah the Prophet that Because they had forsaken him vers 5. therefore he also had left them in the hands of Shishak and afterwards that thô upon their humbling themselves he would not quite destroy them but grant them some deliverance yet he adds nevertheless ye shall be his i. e. Shishak's Servants that ye may know my Service and the Service of the Kingdoms of the Countreys vers 8. Since they would abandon God and the true Religion he would by a very sensible instruction and costly experience teach them to distinguish and understand the difference and make them know when they have a good Master and if we serve him despondingly and with dejected Spirits how causeless a Reproach do we cast upon him and his Service 't is a greater iniquity than is commonly considered implies dislike of his work and the rules and orders of the Family impatiency of the restraints of it distrust of his Power to protect or Bounty to reward us and we may expect it to be resented accordingly so we sometimes find it hath been Deut. 28.47 48. Because thou servedst not the Lord thy God with joyfulness