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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	good_a	work_n	write_v	2,667	5	5.4737	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64750	A sermon preached at the publiquf [sic] fast, March the eight in the afternoon, at St. Maries Oxford, before the members of the Honourable House of Commons there assembled by Henry Vaughan ... ; and printed by their order.	Vaughan, Henry, 1617 or 18-1661.	1644 (1644)	Wing V128; ESTC R233020	26,918	34

written there but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} for his righteousnesse sake He spoke like a Jew or a Jesuite none I beleeve without it though not for it There is certainly a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Heaven a scroll wherein all our actions good and evill are written downe Nazianzen is very expresse We shall be all inscribed in that Book {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but according to the quality of our workes past hit herto Thou needest not trouble thy doubting soule with an overcurious search into Decrees and Mysteries but fixe thine eye upon the lower rounds of the ladder and assure thy self with much confidence that if thy good works here below be 〈◊〉 at all thou art wiped out of the book of the living thou art not written among the righteous It hath been alwayes observable that the most earthy soules have with greatest presumption and confidence ever pretended to the more raised and highest agitations of the mind even unto rapture and extasie as the Gnostickes and Valentinians of old who though they were of men the most brutishly carnall yet conceited themselves to be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} spirituall so farre exalted above the ordinary spheare of mortalls that they disdained to make use of the body for any vertuous action fancying themselves saved by the refined speculation of some hidden mysteries not much unlike the Antinomians and Euthusiasts of our times who building meerly upon the whisperings of their private spirit and their skill in the many scores of abused Texts with so little scruple break through all the barres of Law and Gospell and yet professe themselves the onely Christians It seemeth it was Christs businesse to ease our shoulders not only from that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the insupportable burthen of Ceremonies and the Malediction of the Law but to disengage us like wise from the observance of the Morall precepts not to fulfill but disanull the Law to introduce and authorise not a sober liberty but meere humane licentiousnesse There is with the Apostle a Wisdom of the flesh and a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a kind of flesh and fleshines in the very mind and spirit This is the Godly wisdome the Spirit the Men vaunt of These be they which separate themselves sensuall having not the spirit Iude v. 19. The curious Affectation of knowledge joyned with a neglect of righteousnesse spreadeth it selfe farther and is indeed the Epidemicall disease of this age For whereas Religion is the knowledge of the truth which is after Godlinesse we are so much for the knowledge and the ever learning that we have lost the godlines we know not what is to visit the fatherles Widdows in their afflictions to cloath the naked and to feed the hungry to doe good and distribute which makeup the better halfe of Religion Therefore Nazianz. well defineth it by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a right obedience and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is to be religious is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with the Etymologist the reaching forth of the hand to put ones life in his hands as Iob puts his 〈◊〉 13. 14. that is in S. Gregories Allegorie Cordis intentionē in opere ostendere to shew forth the intention of the heart in the work Now it is our common malady that the vitall spirits are not naturally dispensed from the heart into the hands and feet but fly upwards to the brain The Vines in the Naturalist are perfect emblems of us which were more fruitfull above more barren beneath The Platonists among their many excellent discourses that the Soule ought to be purified that this purgation was to be wrought according to its principles so they terme faculties {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the reason understanding and will not them without this The Scripture faith the same Act. 15. God purifying their hearts by faith by faith a divine virtue affecting and seated in both the faculties of the Soule purifying both Thus 2 Cor. 4. 6. God hath shined in our hearts there is the will to give the light of knowledge there is the understanding purged For this like some transparent body transmitteth the beams when once they have chased away those its grosse mists of dulnesse and ignorance into the Will where they unite and concentring produce heat which strongly worketh out the corruptions thence and disposeth it thus purified chafed and suppled with charity for good works Consider now what a worthlesse thing is light without heat it is but the splendor of a putrid Gloworme or the blaze of an empty Meteor The wisdom of the Prudent is to understand his way saith the wisest of men Prov. 14. 8. This is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the wisdom of the Iust Luc. 1. 17. and that which is seated in the very heart-roots 〈◊〉 38. 36. The Philosopher that defined Science by Prudence which is a Practick habit was not much mistaken Iamblicus describeth true Wisdom by righteousnesse nor was that known in Plato's schoole whereby men were assimilated to the divine nature but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to become righteous and holy The knowledge of God is to judgement and righteousnesse as appeareth out of Ierem. 22. v. 15 16. Thus Hos. 6. 3. where it is ut cognoscamus Dominum that we may know the Lord the Hebrew Scholiacs read it that we may worship and serve God Meer speculation without practice be it never so cleare and refined is but vaine and fruitlesse it is but like the wearing of a glazen eye which though it be resplendent yet is it altogether vnserviceable for the guidance of our motions The Pharisees here were knowledge broad Phylacteries of Law from their foreheads down to the very skirts and frienges of their garments and yet our Saviour termeth them Fooles and Blind For what greater argument could there be of ignorance either exceeding grosse or most pernitiously wilfull in them then to offend with so much conjoyned light and like Charon in Lucian therefore to stumble because arrived from the darknesse of Hell in sight of the Sunne I told you out of S. Paul of a Wisdome or rather prudence of the flesh a great bane of Piety S. Austin expounds it of an unrighteous Civill Prudence And because I am told by some learned Interpreters that the Scribes and Pharisees here had they joyned righteousnesse and prudence together might have sate in Moses his chaire uncontrolled have escaped the sharp reproof of my Text I shall speak something of the necessary conjunction of these two Inevery laudable Counsell and Resolve as there must be Prudence to chuse the Subject meanes with their Proportion so

with full expansive saile to the 〈◊〉 where he would be He must be in continuall motion and progresse without the least pause intermission ever walking in the law of God and casting his meditations thereon 〈◊〉 in the morning at noon-day and even at midnight Our stayes and refreshments must set forward our spirituall as our naturall life Caesar could sleepe in a moving chariot {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ordering his very rest for action As there is a running of the way of Gods commandements in the Psalme so Rom. 2. v. 17. there is an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a resting in the law The Starres move governe and impart influence when they seeme most fixed A constant motion as it is the strongest evidence so likewise the firmest preserver of livelinesse and vigour Those members which are most frequently exercised are most sound and firme whereas the palsyed limbes which doe not so much move as are pushed forward prove but burthens to themselves What is it that keepeth the streame in its native chrystall purenes but a constant course whereas standing waters breed but serpents and corruption When rust seizeth upon the wheeles of a curious Watch we look upon it as upon an artificiall well wrought piece of disorder and confusion and he that contemplateth upon the fallow unmanured Soule must apprehend it as the decayes and ruines of the glorious image of its Creator a distracted wildernesse a perplexed maze of iniquity a Theater where one rude passion encountereth with another one extreame of vertue assaulteth its opposite with much hurry confusion and distraction Hence it is that 〈◊〉 Alexand. and St. Ambrose make righteousnesse to be a Harmony and Symphony in the Soule a right tuning of its faculties with admirable consent and perpetuall subordination to the will of God so that the want of it occasioneth jarring and discomposure as what impious man is there whose heart is not sometimes grated with the harsh closes of a self-convincing conscience Nor is this all The desect of righteousnesse doth not only 〈◊〉 and distract the soule in it's faculties but even in a sort annihilateth it in it's essence For if sinne which is the absence of righteousnesse be likewise a privation of life as the Scripture 〈◊〉 the 〈◊〉 man like the voluptuous Widdow is dead while he liveth 1 Tim. 5 6. For the spirit is life because of 〈◊〉 Rom. 8. 10. If then I cannot produce those flowing rivers of living water a stream of good and pious works 〈◊〉 from the spring of graces within I am but 〈◊〉 〈◊〉 a dead Sea it is 〈◊〉 malorum with the Stoick the last and greatest of evills to dye before I be departed Of material substances there is none that beareth a nearer resemblance to the minde of man then the flame whose motion when ever you represse you plainly extinguish Even the grossest of Bodies by want of Agitation become onely heapes and masses of their owne corruption And since there is not a Power or Habit in the Soule but 〈◊〉 its extrinsecall perfection from the actions whereunto they are designed there is not a faculty not a grace be it never so rich and noble in the soule which receiveth not it 's proportionable perfection according as it is more or lesse exercised And if you please let us cast our eye upon 〈◊〉 which a great part of men are used to set in that opposition to good workes even this excellent and so much magnified vertue without the worke of Faith and labour of love is but a Carcasse For as the Body without the Spirit is dead so Faith without workes is dead also Iames 2. 26. You see here what is the Soule as it were that quickneth it viz. this righteousnesse in the Text or good works {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} saith Pelusio Though I cannot affirme 〈◊〉 to be form of Faith yet I find them ever inseparable and so closely linked together in that streight nearenes that they often exchange names in a sort mix natures also The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which usually implyeth Faith 〈◊〉 4. 2. expresseth obedience The Ninevites beliefe Ion. 3. is described by their ready performance of the workes of humiliation at the Prophers summons Our Saviour is most express This is the workc of God that we believe on him whom he hath sent Ioh. 6. 26. We read Rom. 3. of a Law of Faith now every law hath its 〈◊〉 〈◊〉 a directive vertue and prescribeth obedience by a rule What Saint Paul Gal. 5 v. 6. calleth Faith 1 Cor. 7. 19. he termeth the keeping of the Commandements of God For with the heart man beleiveth unto righteousnesse as the same Apostle Rom. 10. 10. For if Faith resideth in the heart it must needs discover it selfe by the even tenour of the pulses beat in the arms it cannot but breake forth into action The scattered graines on the surface will betray the hidden Oare Doubtlesse the life of all vertue and to we call Faith consisteth in the Pythagorean {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the right inclination and election of the Will joyned with a stirring vehement 〈◊〉 to act and execute her commands If any vertue could be content to lurke in the soule and not impart it selfe by action it would better become a Melancholicke Anachorite in a Cell then a 〈◊〉 in a Common wealth It is incident to the nature of all more refined essences to betray themselves by their operations God in the Production and Administration of the world the Soule by her reasening and Faith by her effects Even the dullcst and most unactive of substances have their Emanation of Spirits and Transient acts if the speculations of some more retired Naturalists misinsorme us not Who is Christs faithfull servent but he whom his Master when he commeth shall find doing who with a serious case 〈◊〉 〈◊〉 acteth and executeth what was enjoyned him 〈◊〉 〈◊〉 〈◊〉 the Enge in the Gospell and 〈◊〉 admission to his 〈◊〉 If then this heavenly vertue hath such a stirring 〈◊〉 power to obedience and righteousnesse it is not enough 〈◊〉 beleeving men like Melancholike Fantastickes to 〈◊〉 themselves Princes to dreame of Crownes 〈◊〉 and glory The Beatificall Vision commeth not with such Dreames A fond fancying of Heaven and a groundlesse contemplation of what 〈◊〉 thy bare presumption shall suggest can transport nought of thee 〈◊〉 save a deluded thought It is not the highest part of impudence for a man to extend his hopes as farre as his wishes and these as farre as his fond fancie and imagination But perhaps thou 〈◊〉 perswaded thy selfe thou art even from eternity inrolled in the Book of life and fearest no sponge to wipe thee thence That is a strong faith indeed But make it appear thou art so by thy righteousnesse make that election sure Iacchiades tells us there is no man