Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	good_a	james_n	14,239	5	9.1170	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18351	A sermon preached at Snarford in Lincolnshire at the funerals of Sir George Sanct-Paule, knight and baronet, December the 9. 1613 by Iohn Chadvvich ... ; together with a briefe and true relation of his vertuous life and holy death.	Chadwich, John.	1614 (1614)	STC 4930; ESTC S1548	20,059	34

greatnesse was a veile to protect the poore and no priuiledge to set him on worke to prey vpon the distressed and needy as in our dayes it is too common wherein alasse many make themselues great by vsing trickes and shifts and some vse their greatnesse amongst their poore neighbours as a meanes to maintaine their owne prodigall and sinfull courses or to make rich their lewd posteritie who spend all amongst harlots and varlets which themselues haue wretchedly gotten by keeping backe the labourers wages skinning of the poore and grinding the face of the needie a sinne that in these daies and in this countrey crieth for vengeance But I speake of a iust man who is farre from this behauiour and the liuely representation whereof we may see in these particulars that he vnderstandeth the wayes of equitie that he liueth not as borne to himselfe but for the good of others that he is content with that he hath and lastly that neither with Absolons lying flatterie nor with Gehesies couetous briberie nor with Achitophels subtile policie nor with the Lyon-like might and power he will adde one cubite vnto his stature but still keeping an vpright heart inward and holding himselfe within the confines of righteousnes outwardly he passeth on in this world vntil he come to the appointed period of his life and marke him then for finis illius pax his end is peace His end is Peace Dauid doth not say his life is in peace but his end for for the most part the best men beare the heauiest crosses and are troubled with most oppositions beeing in this world like a Lilley amongst the Thornes and haue their dwelling where Satans thrones are set vp and this is their portion which notwithstanding they patiently vndergoe that they may finish their course with ioy The Hebrews vnderstand by this word Peace al happinesse the Grecians a setled quietnesse of the soule in which as in a sure harbour it resteth in much ioy and true content agreeing to which is that of S. Augustine Pax est serenitas mentis tranquillitas animi and this peace is either with God whom we neuer saw and yet loue him and beleeue in him or peace of conscience or peace with men the first is from the assurance of our a Rom. 5.1 iustification by Christ Iesus the second is grounded vpon the former for from the knowledge that Dauid is at one with God is Dauids b Psal 4. in pace accubabo pariter dormiam I will lie downe in peace and rest because thou Lord art my safe-guard the last is from both the former for who so is at one with God and himselfe will seeke peace and ensue it as x Gen. 14. Abraham did with Lot The first which is peace with God giueth a man boldnesse to come to the Throne of grace with an assured y Heb. 4.16 confidence to find fauour in the needfull time of trouble The second is the brasen wall of mans defence within which there is a z Pro. 15.8 continuall feast and domesticall ioy The third is so good a blessing that as Cass speakes it is imago angelicae conuersationis the liuely image of the Angelicall behauior But me thinks I heare some man saying vnto me That it 's impossible a good man should bee at peace with the vngodly for what peace so long as the witchcrafts and whoredome of Iesabell remaine in great abundance I answer Pax est concordiam habere cum moribus probis litigare cum vitijs true peace is to be at one with mens good behauiour but alwayes to stand out at the swords point against all sinfull and wicked attempts and therfore when we see the iust and vpright to be at odds with the workers of iniquitie it is not in any dislike of their persons but of their conditions And out of all this appeareth a great difference betwixt the sonnes of God and the children of Belial for to the former there is a true quietnes of mind but to the latter no a Esa 57.21 peace For either they vnderstand not their owne miserie and so seeke not for Gods mercie the feeling whereof bringeth true peace or else they see their faults so fearefull that they flie in despaire from the presence of God as Caine and Iudas did and so haue nothing but vnspeakeable disquietnesse and horrors in their soules And lastly for peace with men they thinke all men hate them Timuerunt ibi vbi non timor when God knoweth they are hunted and pursued by their owne hearts which will not let them be at quietnesse with others because they are at continuall iarring with themselues and therefore euen vpon suspicion they know not of what they grow false and treacherous to all ●hey deale withall The conclusion then is That true peace eyther with men or with our selues and with God is not in nor with wicked men and on the contrary side Marke the iust and consider the vpright man for his end is peace Thus much shall be sufficient for the meaning of the wordes of my Text. Now giue me leaue in a few words to point at such instructions as naturally arise out of them The first proposition is That the wayes of a Christian are obvious to the view of men and his actions are such as may be scanned and marked and are not confined within the cloysters of obscuritie but like a light set vpon a Candlestick that shineth to all that are in the house and therfore we are bidden to marke both the perfection and the righteousnesse of a good man I know one point of Christianity is contemplation but that wanteth life when practise doth not follow and therfore it 's no ill conceit of him that called a holy man Mary Martha For as S. Gregorie speaketh of Loue that the touch-stone thereof is in the works of charitie so b Iam. 2. may I say with S. Iames of true faith in whomsoeuer it is that it ought to be shewed and is demonstrated by the fruits thereof Shall I say that a Minister is a good Pastor which nothing resembleth his Master the great Bishop and sheepheard of our soules in feeding and helping the distressed And can we think a Magistrate to be a good Ruler when in the execution of his office no man can see obserua vide either for punishing of sinne or aduancing of vertue but rather behold and see how he boulstereth vp or slily passeth ouer all impious and Idolatrous profanenesse And doe you hold them a good people which make no conscience to shew the vertues of Christ whom they professe No no. By their fruits you shall know them is an Euangelicall rule And marke and behold for where vertue is it may be felt heard and vnderstood The second proposition which generally ariseth from these words is That we may not giue doome of any till his actions be duly considered for they are Herralds to proclaime who and what he is A good