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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	bring_v	good_a	tree_n	9,027	5	9.0012	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11811	A godlie sermon of repentaunce and amendment of life, togeather with the acompt which we must render at the day of iudgement Preached at the Rolles Church in London the second of Maye, and taken out of the fifth chapter of Saint Paule his Epistle to the Corinthians.	Scott, Thomas, preacher at the Rolls Chapel.	1585 (1585)	STC 22108; ESTC S102984	32,354	84

they haue done not according to that whiche they haue professed and spoken Manye shall saye vnto mee in that daye saith Christ Lorde wee prophecyed in thy name caste out diuels and done many greate woorkes in thy name and yet for all their so saying Christe sayth he will tearme them workers of inniquitie and bid them depart from him For not euery one that saith Lord Lord shal enter into the kingdome of heauen but he that dothe the will of my father shall enter into the kingdome of heauen so that many good wordes shall bee found in hell but good workes goe all to heauen I speake not this as houlding that wee are iustified by our woorkes No we are saued by grace through faith and that not of our selues it is the gift of god But if thou braggest of faith shews me that saythe of this harte by the sruictes of thy life for true christianitye consisteth of owo parts profession practice or to vse the phrase of the scripture of fayth and good woorkes and to the perfection of a christian man both are necessarye and each doth mutually accompanye other as the shadowe goeth with the bodie And as the bodye is knowne to haue lyfe by it mouing so is the lyfe of faythe perceiued by working The life of the bodye is the soule and the life of faith is loue and as the bodie is dead withoute the soule so is fayth withoute loue and as circumcision profited the Iewes nothing without the lawe so neither doth faith profit vs without charitye Whatsoeuer wee professe howe muth soeuer we knowe our Sauioure Christ pronounceth vs so farfoorth blessed as we doe that wee professe and followe that we knowe They that profes the fayth of christians and doe not confirme it with a Christian lyfe are like belles in the steeple whiche call others to churthe with their sounde but neuer come into it them selues lyke fayre paynted sepulchers whiche are full of gaye golden pictures and immages without but ful of dead carcases and filthie corruption within like salte which hath his colour but lost his sauour like a candell whiche is lighte but hidden vnder a bushell But let youre lighte saith Christ speaking to Christians so shine beefore men that they maye see your woorkes c. If you be the sonnes of Abraham doe the workes of Abraham If ye call mee Lorde Lorde dooe the woorkes that I commaunde you The tree is not cōmended for bearing leaues but fruites euen so the commendation of a Christian consisteth not in speaking but in dooinge They shall leaue their woordes beehinde them but theire woorkes shall followe them and they receaue according to that whiche they haue doone Dooing is double and of two sortes 1 Well dooing 2 Ill dooing And boeth shall bee rewarded accordinglye Hee that hathe doone well shall receaue accordinge to his well doing not that any man doth wel of him selfe For all fleshe hath corrupted his way and all the immaginations of oure hartes is euill euerie daye There is not one that doth good no not one our lips are full of cursing and bitternesse not apt or abell to vtter a good word much lesse are we able to doe a good worke Men doe not gather grapes of thornes nor figges of thistles we beinge shapen in wickednes conceiued in sinne are as vnapt as vnable to bring foorth good fruites as thornes are to bring foorth grapes or thistles figges But yet as the stocke of a sower crabbe may bring foorth a sweete apple if the graffe bee good so we being the children of wrath by nature may bring foorth good fruits by grace if Christe bee ingraffed into our hartes by faith For withoute mee sayth hee you can do nothing I am the vine you are the braunches he that abideth in me and in whom I bide he bringeth forth much fruit But as the braunch cannor bring forth fruit of it self except it abide in the vine so neither can you except you abide in me To make our workes good therefore it is necessarie to obserue these foure circumstaunces that we doe them in loue with a pure hart a good conscience and faith vnfayned Howe glorious a shewe of godlinesse or good intention soeuer our woorkes doe carrye before men if these foure conditions bee not obserued in doing them wee that are the doers of them as saythe the Apostle are but vaine ianglers and no frutifull workers To make the woorke good sayth Augustine It is not onelye requisite vt aliquid fiat quod in suo genere bonum sit sed pr●cipue vt bene fiat 1. that the thinge whiche is donne bee in his owne nature good but especiallye that it is well done For many things being of their own nature good may be done they notwithstanding not doeing them wel of whom they are done It is good to helpe anye man in necessitie but he that seeketh the glory of men therby rather then of God bonum facit non bene saith Augustine he doth that which is good but he doth it not well because hee doth it not with a good minde and conscience Hence it is that Christe condenmeth the prayers fasting and almes of the scribes and pharisees who sought not to please God therin but rather to procure themselues a name and credit before men Many excellent morall vertues were in the heathen philosophers which notwithstanding bicause they referred them not to God were no hetter then sinnes before him Sine cultu veri dei etiam quod virius videtur esse peccatū est nec placere vllus deo si deo non potest that is without the worship of the true God that which seemeth a vertue is a sinne neyther can any man please God without god Omnis vita infidelium peccatorum est nihil bonum sine summo hono The whole lyfe of infidels is sinne and nothing good without him that is the perfection of all that is good And to say all in one word without faith it is impossible to please God why saith Iulianus to Augustine if a Pagan should cloth a naked christian bicause it is not of faith were it sinne yea indeede were it saith Augustine Ipsa miserico dia per se opus est bonum at hoc bonum malefacit qui infideliter facit i. non fideli sed infideli 〈◊〉 Mercy it selfe is a good work but this good work doth he euilly which doth as infidels that is not with a faithfull but an vnbeleeuing hart And whatsoeuer is not of faythe is sinne Whereuppon Prosper de vita contemplatina lib. 30. cap. 10. Apostl non dicat quicquid non est ex fide nihil est sed dicend● peccatum est declarauit quod si non fuerint ex fide non sunt aliqua bona credenda sed vitia que non iuuant suos operarios sed eadem mane that is the Apostle saide not

field foules of the ayre and fishes of the sea to be subiect to man who likewise according to Gods firste ordinaunce is borne at his appointed time and at his appointed time also returneth againe to duste from whence he came and so obseruing all the workes of God to holde on that course of nature at this daye without any change which he gaue to euery one of them in their kind at their first creation many yeares since thereupon they promise and presume of an eternall perpetuitie in all thinges concluding with the Precher Mundus durauit hactenus ergo finem non habebit The wor● hath endured hitherto ergo it shall haue no ende and thus as much as in them lyeth both in the examples of their liues and wordes of their lippes discredyting nay deriding the promise of the comming of Christe and mocking the threatninges of God his iudgementes Such mockers in these dayes of ours which the Apostle termeth the last are manye One sort of them saye in their heartes there is no God In which number the moste and greatest part of vs I feare me may be comprehended we are not so impudent to say with our tonges there is no God but loke into our liues our offices and functions marke how euery man walketh in that state of lyfe wherein he is placed of the Lorde and you shall see we are not ashamed to say in our heartes There is no God We all saye with our tongues that we esteeme our soules a thousande times more deare then our bodies but compare that which we do to the one with that which we say of the other and you shall see that in our heartes we haue a greater care to preserue our filthye carcase then to instruct our conscience we all say with our mouthes we would goe to heauen if wishing would bringe vs to heauen but we frame our lyues as though in our hearts we neither hoped for heauen nor beleeued there is a hell but looked alwayes to liue vppon earth Wee cry out with our mouthes fie of the flesh and we defte the Diuell in our wordes but we are ready to take his part in our workes and the least temptation that is offered vs is able to vanquishe vs and cause vs to giue the Diuell our consent with our heartes Thus we mocke God and we deceaue our selues but the Diuell he will neither be deceiued nor mocked of vs when time shall bee that the secreats of all hearts shall be opened and the deedes of all men iudged he will challenge that which is his and bring in good and sufficient euidence to prooue vs to bee his then by our owne workes and not his whose now we pretend to be with oure mouthes Then shall we finde that in earnest which now beeing preached to vs and yet not felt of vs we esteeme but as a mocke or iest A second sort of mockers there is who although they confes there is a God yet saye they non veniet dies iudicii that God will neuer come in iudgement Let vs therefore cate and drinke for to morrow we shall die there is noman known to haue returned from the graue We are borne at all aduenture and wee shall bee hereafter as though we had neuer bene our breath is like a smoke in our nostrels and words like a sparke raised out of our hartes which being extinguished oure bodie shall be turned into ashes and our spirite shall vanishe as the softe aire our life shall passe awaye as the trace of a cloude and come to naught as the miste that is driuen awaye with the beames of the same and put downe with the heate thereof our name also shalbe forgotten by litle and litle and no man shall haue our works in remembrance for our time is a day shadowe that passeth away and after oure ende there is no returning Come on therfore let vs enioy the pleasures that are present and let vs cheerefullye vse the creatures like as in youthe Let euery one of vs bee partakers of oure voluptuousnesse let vs leaue some token of our pleasure in euery place for this is our portion and this onely our lot Let vs oppresse the pore righteous let vs not spare the widowe or old man let vs not regard the heads that are graye for age and so forth as it followeth in the booke of wisedome where the life and manner of these second sorts of moekers and epitures is liuely described and set foorth at large The Apostle tearmeth them ennemies to the crosse of Christ whose end is damnation whose God is their belly and glory to their shame minding onely earthly things and not seeking after those thinges that are aboue The third sort of mockers there is which saye with the ill seruant Tardat dominus venire these proue there is agod that God wil at last come in iudgement but yet presuming of his mercy life they differ their repentaunce to the houre of death thinking they may repēt them when they will that they shall haue leisure enough when they are old ready to dye But O ye fooles and mockers of God remēber with your selues that like as God is mercifull so goeth wrath from him also his indignation commeth downe vppon sinners Make no tarrying therfore to turne to the Lord and put not off from day to daye for sodenlye shall his wrath come and in the time of vengeance he shall destroy thee Put not of thy repentance therefore in hope to attaine to old age or to find God mercifull at the laste houre For thou knowest not whether thou shalt liue till thou arte olde and death when he commeth hee asketh not howe long a man hath liued but as hee findeth him so hee taketh him But suppose thou liuest till thou art old how art thou sure that thou shalt haue the space of an houre on quarter or minute of an houre before that death doth strike thee with his dart Olde father Isaac confessed hee knewe not the day of his death much lesse dost thou knowe the howre of thy death For as fishes are taken with the angle and birdes cought in the share euen so are men ouertaken with death But when thou dost sicken what if thou doste liue an houre a day a weeke before thou die art thou sure in y e howre day or weeke to haue a mind to call for God his grace and repente thee of thy life misliked Or dost thou thinke that a wicked man can repent him when he will and when he list why then did not Caine repent why did not Saul why Iudas why Esau who as the apostle saith founde no place of repentance though he sought it carefully with teares No repentance is the free gift of the grace of God who giueth it to euery man when he will to whom he will and in what measure hee will according to the riches of his mercie which