Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	evil_a	good_a	tree_n	33,809	5	11.7409	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A40634	VVords to give to the young-man knowledg and discretion, or, The law of kindness in the tongue of a father to his son by Francis Fuller ...	Fuller, Francis, 1637?-1701.	1685 (1685)	Wing F2389; ESTC R7286	71,878	224

World or as the three stretches of the Prophet Elijah or 1 King 17. 21 22. the Widow of Zarephaths dear Son a means to put Life into them who by Nature are as truly dead Spiritually as that Child was Naturally 1. Knowledge of Misery Sense of sin and Misery by i● alone will do no good nor any thing without it for the foundation of Happiness is laid in it● The knowledge of a Disease make● way to a Cure and sense of Misery is the first step to Mercy we usually say it is most miserable to have been happy but in this it is the happiness of sinners to know their misery and their greatest misery if they do not 2. Knowledge of the way or means of recovery out of Misery None but Sinners need Mercy and none but sensible sinners will seek for it but yet they cannot seek it aright unless they know the way to it no more than they can find it unless they seek it the Diseased Woman in the Gospel Mat. 9. 20 21 22. was sensible of her Bloody Issue before she came to Christ and came to him before she was healed by him it was not barely the apprehension of her Disease but the apprehension of her Disease and of Christ her Physician that cured her None so fit to seek for Mercy as humbled sinners and none but such will but yet unless they do they cannot have it 3. Knowledge of Duty when redeemed from Misery Conversion is a change from one contrary to another not from one sin to another that is Hypocrisie but from 〈…〉 contrary one to another from the privation to the habit from Darkness to Light and from Death to Life this new state calls for a new life and all that are brought into such a state must live sutably to it they must not be always 1 Thes 2. 12. Eph. 5. 8. 1. Pet. 2. 9. sinners because they were sometimes so for once is above any Indulgence granted 1. Knowledge of Misery Sense of Misery is necessary not to merit Mercy but to qualifie for it not to fit the God of Mercy to give it but the necessitous sinner to receive it Now the misery of all by Nature is best known as one contrary compar'd with another by considering the happiness of Man in his state of Innocency When God had made the World and richly furnish'd it with all things for Necessity and Delight he then made Man not in the Image of any inferior Creature Gen. 1. 26. but in his own which Image was both outward and inward consisting partly in his Body and partly in his Soul Partly in his Body As it was So admirable a Structure that Galen a Heathen made a Hymn of Praise to God that made it an Instrument of Righteousness and a frame of admirable composure containing so many Miracles as Members so many perfections as parts and in some degree resembling the Majesty of God Partly and chiefly in his Soul by an inward resemblance of it to God not onely in the Spiritual Nature of the Soul but in the Natural Faculties Properties and Endowments of it viz. Knowledge Righteousness and True Holiness 1. Knowledge in his Understanding Of all that was needful for his state of Perfection and Happiness viz. A knowledge of God and his Excellencies of himself as to the Nature of every Faculty of his Soul and both the temper and use of every Member of his Body and of all other Creatures both as to Nature and Kind and how to carry himself uprightly to God and them 2. Righteousness in his Will A Natural Inclination with a power perfectly dispos'd to the whole will of God and to every thing that was just right and good without any reluctancy and of himself to will nothing that was not so 3. Holiness in his Affections Being free from all Disorder Sin and Impurity rejoycing in the love and bounty of God loving him as the chiefest good in himself and as the Author of all his As soon as Adam was made God planted a Garden in Eden in Gen 2. 7. 8. 15 16 17. which was every Tree pleasant to the sight and good for Food the Tree of Life also in the midst of the Garden and the Tree of Knowledge of Good and Evil and put him into it to dress and keep it and entred into a Covenant of Life with him called a Covenant of Works upon condition Gal. 3. 12. of perfect Obedience forbidding him to eat of the Tree of the Knowledge of Good and Evil upon pain of Death God might have dealt with him in a way of absolute Soveraignty and required Obedience from him without any promise of Reward but he did not for he entred into a Covenant with him containing a Precept Threatning and Promise A Precept requiring perfect and perpetual Obedience A Threatning denouncing death if he did not obey it A Promise assuring Life if he did and though the promise is not so clearly expressed as the threatning yet as strongly and truly imply'd for if Adam must die if he disobeyed he should certainly live if he did not The Death threatned was Temporal Spiritual and Eternal the first in the separation of the Soul Gen. 2. 17. 3. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In dying thou shalt dye and all kinds of Death were threatned from the Body the second in the separation of the Soul from God the third in the separation of the Soul and Body from God for ever one from the presence of his Grace here the other from that of his Glory hereafter The Life promised imply'd a continuance of his present Life and the assurance of one to come a confirmation of his present happiness and a translation at last to a greater and better The present Life enjoy'd was two-fold one as a Man and a Creature the other as a perfect and upright Man The first consisting in the Union of Soul and Body the second in a Union betwixt God and the Soul The Life to come was a perfect immutable and eternal happiness both of Soul and Body with God through a perfect likeness to him and an immediate vision and fruition of him in Heaven to all Eternity Adam being a glorious and excellent Creature by Creation and endow'd with a power and will to obey stood bound to obey both by the Law of Nature and the Rom. 2. 14 15. positive Law and Command from God which obliged him to it But being made with a freedom of will viz. a liberty of its own accord to choose or refuse to do or not to do to stand or fall at his own choice without constraint or force from any and being mutably good his will though naturally dispos'd to good only yet being mutable and changeable it might be altered and become evil as it did for through the Temptation of the Eccles 7. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devil the perswasion of Eve and Pride a desire to be as

willing to spend and be spent like a Taper that consumes it self by giving Light to others A good Minister is a Light and his Motto must be Lucendo pereo or that of the Phoenix Dum pario pereo Qui sibi nequam cui bonus Heb. 13 4. Be a good Minister for the good of others and a good Man for your own Marriage is honourable in all and Parentage Parts and Portion are good Ingredients in a Match but not the principals to guide your choice let not therefore your Affections so far bribe your Judgment as to put you upon the choice of a Wife for Money or Beauty only but for Religion the best and strongest Marriage-knot so strong that it cannot be cut asunder for they that are thus joyned together neither Life nor Death can part Never pawn your Honesty to please your Fancy If you marry and live to have Children and have any thing to give them give them what you can spare while you are alive or at last they will thank Death for it and not you If you have nothing to give them or whether you have or have not leave them under God's Blessing and you will leave them rich A Table though never so richly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adorn'd and furnish'd with Food differs according to the Greek Proverb nothing from a Manger therefore how meanly soever your Table is furnish'd with Food let it be furnish'd with good Discourse that all that come there may fare as of old they did at Plato's Banquets the better for it afterwards The Ear trys Words as the Job 12. 11. Mouth tasts Meat In two things the Philosopher Pythag. says we are like to God viz. in speaking the Truth and in bestowing Benefits God is a God of Truth he cannot lye and they that are like to Titus 1. 2. him will not God is good and does good Isa 63. 8. Ps 25. 8. Exo. 34. 6. he is abundant in it and the more any exceed in Bounty which is Goodness enlarged the more like to him they are Therefore When God enlarges his hand in Bounty to you do you enlarge yours in Bounty to others Charity may begin at home but it must not end there Dr. Taylor 's Advice to his Son was that if God did bless him with the things of this World he should count it his chiefest Riches to be rich in Alms and it will be your Wisdom to believe so some indeed think it is the next way to be undone for what is thus given they conclude is thrown away but they are mistaken that think so for it is a way not only to secure what you have but to encrease it in that whatever you thus give you lend and that not Prov. 28. 27. to a Bankrupt but to God who has all the Riches of Heaven and Prov. 19. 17. Earth and stands Principal in that Bond which secures the payment back again of what you thus lend in this Life and of something better in the Life to come I had rather you should want an Estate than a heart to be charitable a Capacity this way to do good than a Will or an Inclination to it The holy Scriptures contain'd in the old and new Testament are the Word of God the Statute-book 2 Tim. 3. 16. of Heaven the Will of your heavenly Father the Advice of Christ your heavenly Physician the Counsel of him your Advocate Phil. 2. 16. Act. 13. 26 Rom 10. 8. 2 Tim. 3. 15. Eph 1. 13. the Word of Life and Salvation the Word of Faith and Truth therefore Believe it firmly Here let the Ark of your Faith rest Read it daily and diligently That you may find Christ the rich Treasure in this Field Hear it attentively The more heed you give to Act 16. 14. Heb. 2. 1. what you hear the more you will remember Love it sincerely There is no Love like that to God and his Word and such as your Love is to his Word such is your Love to him Meditate on it constantly Psal 1. 2. The Blessing is entail'd upon them that meditate on it day and night Contend for it earnestly It is the Word of Faith and Jude 3. you must be a Defender of it Obey it faithfully You neither read hear understand nor believe aright any more than what you practice Action is the best part of Jam. 1. 22 23. a Christian and there is no doing like to that of the Word The Work of Creation being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2. 2. 3. He sanctify'd it or set it apart and appointed it to be a holy rest for his Worship ended on the seventh day God rested on that day from all his Work which he had made and blessed the seventh day and sanctified it He sanctified it by Institution that the Jews might sanctifie it by Observation he by setting it apart to a holy use that they might by keeping it so Now as the first day on which the work of Creation was finish'd was consecrated and set apart for a holy Sabbath to God so the first day on which the work of Redemption was perfected was set apart as a holy rest unto him that was as Athanasius says the end of the first Creation and this the beginning of the second Creation and as that was kept holy to God so this as appears by the Act. 20. 7. 1 Cor. 16. 12. Rev. 1. 10. practice of the Apostles and by the universal Practice of the Christian Church has ever since for many hundred Years been kept holy to him in the Christian Church both by converted Jews and gentile Christians And I can assure you from my own Observation I never yet knew any but the more strict they were in the profession of Religion the more strict they were in the Observation of this day Besides there are two reasons to oblige you to the keeping of this day that the Jews had not to oblige them to the keeping of their Sabbath viz. The Resurrection of Christ John 20. Luke 24. from the dead on this day and The Descension of the Holy Ghost Since then there are such Reasons to enforce the practice of it let it be your great care to sanctifie this day and that 1. By ceasing From all evil Works which are Sins on other days and double Sabbatum Satana Sins on this From all Works of Recreation Sabbatum Aurei Vituli or Pleasure viz. such as are not natural and necessary but voluntary and needless From all Works of Labour that Sabbatum Tyri are not Works of Necessity Piety or Mercy nor tending thereunto 2. By doing all the Works of Piety both publick and private which are the proper Works of this day and not barely doing of them but by doing of them with Exactness Constancy and Delight The Sacrifices of old were double Num. 28. 9 on the Sabbath-day and God requires more Service