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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	bear_v	good_a	tree_n	8,220	5	10.2554	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96973	Five sermons, in five several styles; or Waies of preaching. The [brace] first in Bp Andrews his way; before the late King upon the first day of Lent. Second in Bp Hall's way; before the clergie at the author's own ordination in Christ-Church, Oxford. Third in Dr Maine's and Mr Cartwright's way; before the Universitie at St Maries, Oxford. Fourth in the Presbyterian way; before the citie at Saint Paul's London. Fifth in the Independent way; never preached. With an epistle rendring an account of the author's designe in printing these his sermons, as also of the sermons themselves. / By Ab. Wright, sometimes Fellow of St John Baptist Coll. in Oxford.	Wright, Abraham, 1611-1690.	1656 (1656)	Wing W3685; Thomason E1670_1; ESTC R208406	99,151	247

the way to the next and that by way of commendation quia prudenter ●git non quia fraudulenter not cause he dealt dishonestly but wisely so the verse before my text that he carried the businesse cleanly handsomely the manner how you may read from the 5 to the 8 ver of this Chapter and therefore make you friends learn of him saith Christ Had it been learn of me as our Saviours precept was Matth. 11. 29. it had been an admirable pattern nay had it been but Solomon's lesson Go to the pismire Pro. 9. I should not have marvelled for she would have taught honest providence but learn of an unjust Steward can there come any goodthing from one so evil Yes For the children of this world are in their generation wiser then the children of light so the 8 ver of this Chapt. therefore learn of him what to do To make you friends How Of the unrighteous Mammon Why That when yee faile they may c. Which three Queries will direct us to three General Parts for our division The first is the quid the matter to provide for our selves by making us friends The second the cujus the manner to use the best means to get them unrighteous Mammon The third the cuibono the end that when yee faile they c. Of which in their order beginning with the first the quid the mattor to provide for our selves by making us friends And that I think is good counsel at any time and as ever so most especially now when brotherly affection is become so changeable and double-faced as 't is hard to find a true friend and liberalitie is grown so indirect and improper that 't is shewen now adaies rather to enrich a Closet or Parlour then a Christian in clothing of walls sooner then men Now the friends here meant are the Angels say some who are made out friends by works of mercie towards our brethren but the common tenet is the friends in my text are the poor quos Deus permisit egere ad illorum nostram probationem whom God suffers to want for the exercise of their patience and our charitie and the ordinarie exposition of make you friends it give Alms make you friends by works of Charitie which shall be the subject of the first part of my discourse and so much the rather because the doctrine as well as the practice of it is almost forgot The Divinity of Justification by Faith alone like one of Pharaoh's lean kine hath clean devoured the fat ones And therefore my first particular position or doctrine rais'd from this general thesis shall be to rectife your understanding in this deep point of Justification by Faith and Justification by Works to reconcile these two and make them one The Position is this That Faith Works must alwaies be united ever go hand in hand in a believer It is evident to all except they be blinde that the eie alone seeth in the bodie ●et the eie which seeth is not alone in the bodie without the other sences the fore-finger alone pointeth yet that finger is not alone on the hand the hammer alone striketh the bell yet the hammer that striketh the bell is not alone in the clock the heat alone in the fire burneth and not the light yet the heat is not alone without the light the helme alone guideth the ship and not the tackling yet the helme is not alone nor without the tackling Thus we are to conceive that though Faith alone doth justifie yet that Faith which justifies is not alone but join'd with Charitie and good Works Saint Bernard's distinction of via r●gni and causa regnandi cleareth the truth in this point Though good Works are not the cause why God crowns us in heaven yet we must take them in our way to heaven Mat. 5. 16. It is as impious to deny the necessitie as to maintein the merits of good Works The first reason of the point wherfore Faith and good Works must alwaies be united alwaies go hand in hand in a Believer is because that God hath joined good works and salvation together in his Word and what God hath join'd let not man put asunder Now doing and life working and salvation running and obteining winning and wearing overcoming and reigning in holy Seripture evermore follow one the other wherefore the young man puts the question to our Saviour Mar. 10. 17. and the people likewise and the Publicans and the Souldiers to Saint John Luk. 3. 10 12 14. and the Keepers of the prison to Saint Pau● Act. 16. 30. and the Jew● to Saint Peter Act. 2. 37. What shall we do Not what shall we say or what shall we believe but what shall we do This is the tenour of the Law Do this and thou shalt live Levit. 18. 5. Deut. 5. 33. And the Gospel also runs in the same tune Mat. 7. 24. And again No● the hearers but the doers of the Law shall bee justified James 1. 22. A second reason of the point is because that though Faith justifie our Works before God yet our Works justifie our Faith before men Though the just shall live by his Faith Hab. 2. 4. Yet this his Faith must live by his Charitie Let us therefore take from hence first a word of Cantion not to turn the doctrine of Free Justification into carnal libertie nor impose upon Christ's mercie what it will not bear nor indeavour to sever faith from good Works least we sever our soul from life I grant when we have done all we can we may nay we must say we are unprofitable servants Luke 17. 10. None may trust in their own righteousnesse but on the contrary all ought to pray that they may bee found in Christ not having their own righteousnesse Epb. 3. 9. yet their righteousnesse must exceed the righteousnesse of the Scribes and Pharisees or else they shall never enter into the kingdom of heaven Mat. 5. 20. In the second place this will serve for a word of Reproof for all those that separate Faith and Works Tell not me whoever thou art of Faith without thy Works nor of Praiers without thy Almes nor of piety without thy compassion nor of real without thy charitie if the hands be not Jacob's as well as the voice I fear thou wilt appear before God for no better then a meer Impostor and Cheat. If wee are good trees by our fruit men shall know us Mat. 7. 15. by your fruit not by your blossoms of good purposes or your leaves of good profession but by the fruit of your actions What is your devotion when it is peevish or your zeal when it is malicious or your puritie when it is schismatical or your conscience when it is factious a mover a ring-leader of sedition Too too many in this rotten age wherein we live are speakers not workers as if ostendere fidem the Apostle Saint James his shew thy Faith by thy Works were o● tendere

good opinion of good men The righteous shall have hope in his death Prov. 14. 32. i. e. hope for himself in another world and hope of his posteritie in this world for saith hee hee leaveth an inheritance to his children's children Prov. 13. 22. i. e. an inheritance out of which he hath taken and restored all that was unjustly got from men and taken a bountiful part which he hath offered to God in pious uses that the rest may descend free from all claims and incumbrances upon his children's children The righteous is merciful and lendeth Psal 37. 26. merciful as his Father is merciful in perpetual not in transitorie endowments for God did not set up his lights his Sun and Moon for a day but for ever and such should our light our good works be He is mercifull and lendeth To whom for to the poor he giveth he looks for no return from them yet he lendeth he that hath pitie on the poor lendeth to the Lord Prov. 19. 17. The righteous is merciful and lendeth and then as David adds his seed is blessed blessed in this which follows there that he shall inherit the land and dwell therein for ever which he ratifies again Surely he shall not bee removed for ever i. e. he shall never be moved in his posteritie Secondly as he is blessed that way blessed in the establishment of his possession upon his childrens children so he is blessed in this that his honor and good name shall be powred out as a fragrant oyl upon his posteritie The righteous shall bee had in everlasting remembrance Psal 112. 6. Their memorie shall bee alwaies alive and alwaies fresh in their posteritie when the name of the wicked shall rot So then the fruit of the righteous is a tree of life Prov. 11. 30. i. e. the righteous shall produce plants that shal grow up and flourish so his posteritie shall bee a tree of life to many generations The other interpretation of everlasting habitations is in regard of your everlasting reward in the next world but before I speak of your reward in the next world I will speak a word or two of your reward in this world and shew you how God will reward you with grace in this world before he rewards you with glorie in the next by giving you the grace to use those temporal blessings which he hath given you to his glorie here and to your glorie both here and hereafter which shall bee cleared to you from Mat. 5. 16. Let your light so shine c. Your Father is not meant here as if men should glorifie God as the common Father of all by Creation nor as he is the Father of some in a more particular consideration in giving them large portions great patrimonies in this world for thus he may be my Father and yet dis-inherit me he may give me plentie of temporal blessings and withold from me spiritual and eternal blessings These are not the Paternities of the Text that men should glorifie God as the Father of all men by Creation nor as the Father of all rich men by their large patrimonies but as he is your Father as hee is made yours as he is becom yours by that particular grace of using the temporal blessings which he hath given you to his glory In letting your light shine before men Upon which our first doctrinal Observation shall bee That it were better God disinherited us so as to give us nothing then that he gave us not the grace to use that that hee gave us well Without this all his bread were stones all his fishes serpents all his temporall liberality and blessings a meer malediction and curse How much happier had that man been that hath wasted thousands in play in riot in wantonnesse in sinfull excesses if his parents had left him no more at first then he hath left himselfe at last how much neerer to the Kingdome of heaven had he been if he had been born a beggar here Nay though he have done no ill of such excessive kindes how much happier had he been if he had had nothing left him if he have don no good The second Observation in this particular shall bee That 't is a fearful thing for rich men not to use their riches for God's glorie There cannot be a more fearefull commination upon man nor a more dangerous dereliction from God then when God saies Psal 50 8 12. I will not reprove thee for thy sacrifices Though thou offer none I care not I 'le never tell thee of it nor reprove thee for it I will not reprove thee for thy sacrifices And when he saith as he does there If I be hungry I will not tell thee I will not awake thy charity I will not excite thee nor provoke thee with any occasion of feeding me in feeding the poor When God shall say to thee I care not whether you come to Church or no whether you pray or noe repent or no confesse receive or no this is a fearefull dereliction so it is when he saith to a rich man I care not whether your light shine out or no whether men see your good workes or no I can provide for my Glory otherwise For certainly God hath not determined his glory and his purpose so much in that to make some men rich that the poore might be releeved for that ends in a bodily releife as in this that he hath made some men poor whereby the rich might have occasion to exercise their charity for that riches to spirituall happiness For which use the poor do not so much need the rich as the rich need the poore the poor may better be saved without the rich then the rich without the poore But when men shall see that that God who is the Father of us all by creating us and the Father of all the rich by enriching them is also become your Father yours by adoption yours by infusion of that particular grace to do good with your goods then are you made blessed instruments to that which God seekes here his glory they shall glorifie your father which is in heaven and then your Father which is in heaven will glorify you Herein is my Father glorified saith Christ John 15. 8. that ye beare much fruit The seed sowed in good ground bore some a Hundred fold the least Thirty Marke 4. 20. The seed in this case is the example that is before you of those good men whose life hath shined out so that you have seen their good workes Let this seede these good examples bring forth Hundreds and Sixties and Thirties in you much fruit for herein is your Father glorified that you beare much fruit Of which plentifull encrease I am afraid there is one great hindrance that passes through many of you i. e. that when your Will lies by you in which some little lamp of this light is set up something given to God in pious uses if a Ship miscarry if a