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	justification_n	sanctification_n	5,739	5	10.7034	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01090	Plouto-mastix: the scourge of covetousnesse: or, An apologie for the publike good, against privacie A sermon preached at the assises in Deuon, at the command of the Lord Byshop of Exon, anno, 1630. By Thomas Foster, Master of Arts and rector of Farway.	Foster, Thomas, b. 1590 or 91.	1631 (1631)	STC 11202; ESTC S102538	20,928	34

of themselves are greatest Enemies to the Common-wealth For whatsoever affaires passe through such mens hands they crooke them to their owne ends which must needs be Eccentrick to the ends of the Church and Common-wealth Selfe-love and private ends are like Suckers in the stocke of a Graft which draw all the Sap to themselves and starve the Graft Such is the case of the Weale-publike among us in those times these Suckers I told you of but now have drawne out the very heart-bloud of it we can hardly say we have a Common-wealth it is a Common-woe well defin'd by Sir THOMAS MOORE long agoe Quaedam couspiratio divitum de suis negotijs ac Commodis Reipublicae nomine tituloque tractantium Vtop There be too many both publike and private persons that Narsissus-like dote upon the conceited Image of Themselves their owne private fortune and looke with both eyes on their owne Things worldly Hermits that desire To dwell alone in the midst of the earth Isa 5. 8. Such extreame lovers of themselves as they will set an house on fire if it be but to roast their owne egs-Their hearts are like I slands cut off from other Lands and their voice is like CAIN'S Num ego sum Fratris Custos Gen. 4. And in other mens extremities their resolution is like Christ's Conspirators Quid ad nos Mat. 27. 4. But as the tree prospers not that 's vnkindly embrac't with the writhing Ivie So the publicke state must needs wither whiles these Insinuating Sucking selfe-lovers flourish in her I shall not breake the bounds of Charity to make our Apostles wish Vtinam abscindantur Galat. 6. 12. I would to God these Suckers were even cut off cut off by Repentance or by Gods iust vltion and vengeance I would these eies of Privacy and Selfe-love that Looke but on their owne Things were either cur'd with spirituall Eye-salve to see with more Charity Revel 3. 18. Or else pluckt out For it is an Evill eye An Enuiovs eye which with a kind of fascinating ejaculation bewitcheth the publick welfare And as the Sunne-beames beate hotter vpon a Banke or steepe-rising Ground then upon a Flat So doth a Covetous man enuy the prosperity of others seeking to sinke them if he can Alterius rebus macrescit Opimi● It is said of VESPASIAN Emp. That he did advance many to promotion that were most noted for Covetousnesse And to what end That when they had well scrap'd and gathered he might use them as Sponges and wring from them that which by extortion they had wrested from others So it were no Injustice at all if these Jngrossers Extortioners Vsurers and the like that have Monopoliz'd the Common Treasure into their private hands were wrung and prest to yeeld out their Ill-gotten-Goods for the publike-good It is observ'd that during that Triumvirate of Kings HENRY 8. of England FRANCIS 1. of France CHARLES 5. Emp. there was such a jealous watch kept that none of the three could winne a palme of ground but th' other two would straightway Ballance it So should Godly policy still keepe centinell that neyther Selfe-wisedome nor Privacy doe encroach too farre upon the publike Certaine it is that if Deprav'd Policy and Corruption if private Ingrossing and Vsury in Citie and Country be suffered much longer to play the Game all the Money will be in the Box. And then though the Kingdome may have good Limmes yet it will have but empty Veines A suddaine Consumption must needs surprize the Common-wealth For what sayes a Great States-man of France Such is the condition of the Commons as of the Hand of a Dyall the motion of this proceeds Sensim sine Sensu by insensible degrees and is not seene till it hath finished the course and points directly to the Houre So the losse and decay of the Common-wealth steales on and is not perceiv'd but in the finall Ruine PASQV Letter to the Qu. Reg. of Fra. Perchance I shall be accounted a Tribunitiall Oratour But my Happinesse is with our Apostle that I speake before Grave and Honourable Senators Who have knowledge of all Customes and Lawes of the Kingdome Act. 26. 2. 3. Whose cleare eyes and uncorrupt affections I hope scorne to Looke on their owne things But as they are set in publike place For the execution of Lawes so doe they acknowledge the Conclusion of the Rom. 12. Tables-Salus populi suprema lex well knowing that Lawes except they be in Order to that End are but Things Captious and Oracles not well inspir'd Making it their Prime study and care To looke also on the things of other Men. Which is the second part The Affirmat proposit But every man also on the things c The Greeke Text reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As The eyes of Faith can have no better Object than GOD So the eyes of Charitie cannot have a more pleasing Object then the Common-good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His owne Things is like the colour of Black-Congregat Visum it collects the sight and makes it looke too narrowly too neerely too niggardly But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is like White-Disgregat Visum it disperseth the sight and makes it looke abroad on other mens Good As we are One body in Christ and every one one anothers members Rom. 12. 5. So should the Members Have the same care one for another 1. Cor. 12. 25. And Every man also looke on the things of other men For whereas our Saviour commands Thou shalt love thy neighbour as thy selfe Mat. 22. 39. Our Apostle translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13. 8. Id est Every man whatsoever he be be he friend or foe that stands in need of thy helpe The love of our selves is but the Patterne the love of our Neighbour the Picture limned and drawne thereby The love of our Neighbour must be a Sicut sicut teipsum as or like thy selfe It is observ'd that our Saviour never regarded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his private But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the publike good I seeke not mine owne praise Joh. 8. 50. But I lay downe my life for my Sheepe Iohn 10. 15. Well Faith and Charitie are like a paire of Compasses to take the Latitude of our Christian Profession whiles Faith like the one Foot stands fixt in the centre of Justification Charity like th' other must goe round in a continuall circle of Beneficent operation and Delight to doe good and distribute Heb. 13. 16. As Faith is necessarie to Justification Rom. 3 28. So are workes of Charity to Sanctification Iam. 2. 24. And as God lookes on our Faith in the Court of Justification here So will he take account onely of our works in the Court of Remuneration hereafter Faith having brought us home to Christ in this Kingdome of Grace leaves us like our Temporall friends at the Grave But Charity is an Inseparable companion-It doth never fall away 1. Cor. 13. 8. She likethe Indian wives who are buried aliue with their Dead