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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	conclude_v	faith_n	justify_v	9,461	5	8.9701	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A61501	Trias sacra, a second ternary of sermons preached being the last (and best) monuments that are likely to be made publique of that most learned, pious and eminent Dr. Richard Stuart ...	Steward, Richard, 1593?-1651.	1659 (1659)	Wing S5528; ESTC R34608	46,631	180

to what he doth not yet possesse and a man may wrongfully possess that to which he hath no just Title Nabouh had to his vineyard to wit Title of inheritance the Lord forbid saith he to Ahab that I should give the Inheritance of my Fathers unto thee 1. of Kings 21. Yet at length Ahab possest it without a Title for ought we find unlesse perhaps it were some new Law of Iezabels enacting that the Husband should succeed him whom the Wife had murthered We may get a right of Title by others for so Isaack had it to his Inheritance because he was the Son of Sarah the wife of Abraham and Mephibosheth to his possession because he was the Son of Ionathan the Friend of David But 't is the Act of their own Body usually whereby men take possession Possessio quasi pedis positio say the learned Lawyers 't is gotten by setting our foot and seeming to take up our rest upon the ground which we meant to possesse You may remember Ahab went down in person to take possession of Nabaoths vineyard in the Text before cited So then we may get a right of Title from the bounty of others but possession is the Fruit of our own endeavours I apply it the practice of this legal course is no lesse observable in the attainment of the Everlasting Kingdom for to have a Title to it is one thing the manner of possessing it another If we be Sons then are we also heirs Saith the Apostle there 's our Title 't is by a right of Inheritance Well done good and faithful Servant enter into thy masters joy there 's the manner of possessing it 't is per pedis positionem by setting our feet and putting our selves resolutely into that narrow way which leadeth unto life by bringing forth the Fruits of Faith which may abound and advance us unto this possession Calvin himself hath intimated what I now observed in his third Book of Institutions chap. 17. In his locis in these Texts saith he where Eternal life is called the reward of good works the Holy Ghost speaks not of life it self but of the form of enjoying it that is as I understand him he speaks not of our Title to the Kingdom but of the manner how we must possesse it Without Fruits then our Account will not be taken or to speak plainly and leave this Metaphor without good works there 's no Salvation They are not indeed the cause but they are the way to life They are not the Title whereby we lay claym to Heaven but yet they serve instead of that legal form whereby we must take possession of Heaven Nor is my Text any way injurious to Faith while it holds good works in so great esteem for if you observe the word here used by my Apostle when he mentions the one he implyes the other yea and chiefly extolls Faith though he doth not name it {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he saith not I desire good works but I desire Fruit They are not esteem'd then for their own sakes but because they grew upon the Stemm of Faith He that loves an Israelite because he is the Son of Abraham loves Abraham more than he doth the Israelite and so he that desires good works because they are the Fruits of Faith honours Faith more than he doth good works For our affection looks chiefly at that which first moves it and therefore the cause why we respect any thing is still more in our account than the Thing it self Names of Relation alwayes busie our understanding and by a silent kind of Command make us to search farther than the Thing we hear If we call the Rechabites no more but good men our apprehension confines it self unto their persons only but when we Stile them obedient Sons we can hardly abstain from making some farther enquiry touching their Father Ionadab So had it been here said Good works abound we might perhaps have sought no further than into their desert but the name of Fruit which is given them makes us enquire for the Tree on which they grow and silently enformes our understanding that good works do therefore abound to our account because they are the Fruits of Faith that saves us So then 't is Faith that justifies both our selves and our works too it makes us of Sinfull men become the children of God and it makes our works of unprofitable Actions become Fruits abounding unto our Eternal Freedome Where 's now the forehead of that Romish strumpet who dares affirm that our Doctrine hinders good works and that without blushing too Indeed we must not say they merit that were as false as dangerous and the ready way to make us men become rather proud than honest yet we averr without good works there 's no Salvation and in mine Apostles phrase that without such Fruit we shall fail in our account our Master will be wroth with us and deliver us over to the Tormentor to lye in prison till we pay all that 's due to him which will be to eternity If this be not a sufficient inducement to good works what is who can move him that regards neither the losse of Heaven nor the gaining of hell nor do I well see how our adversaries themselves should present us with a greater motive unlesse perhaps they will have the confidence to tell us that the Fire of Hell is not so hot but burns more gently and softly than that of Purgatory 'T were to be wished indeed that in this point our lines were as well able to give Rome the lye as our Doctrine is she might then see as well as read that the reformed Church can be both good and humble too and knows both to be rich in the Fruits of Faith and yet to rely onely upon Christs satisfaction I conclude with that of Saint Austin in the 23th chapter of his Confession Germinet anima nostra opera misericordiae Let our souls Bud and Bring forth the works of mercy pitty the Fatherlesse have compassion on the poor relieve those that are in distresse lend a tender and favourable ear to the widdows groanes Be ye members one of another by compassion and a lively sense of your Brethrens sufferings and be ye members one to another by the free help of your Benevolence and Chatity Be Eyes to the blind be Feet to the lame be Hands to them that cannot through age or other impotency labour for themselves In a word give Almes every man according to his Estate liberally frequently constantly worship God humbly and devoutly do all kind of good works with Diligence Faithfullnesse and Sincerity So shall your Fruit abound not onely to your own but to the Churches account the Church shall have wherewith to answer her Adversaries in this world and your selves wherewith to satisfy that great Judge of account in the world to come which God of his mercy grant c. The Second SERMON MARK 6. 20. For Herod feared Iohn knowing

Dr. Stewards Sermons TRIAS SACRA A Second Ternary OF SERMONS PREACHED Being the last and best Monuments that are likely to be made publique of that most learned pious and eminent Dr. Richard Stuart DEAN of St. Pauls afterwards Dean of Westminster and Clark of the Closet to his late Majesty King CHARLES Being Dead he yet speaketh LONDON Printed by T. L. for Hen. Brome at the Gun in Ivy lane 1659. TO THE READER Courteous Reader I Have almost protested against Printing in such a Time as this wherein a most ingenuous invention was never more abused and 't is doubtful whether this or that of Powder have hurted the modern world most I dare believe had the Founders of them had so much of Providence as Invention they had stifled their {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the birth and never bequeathed such dangerous VVeapons into the hands of such mad men as we are who abuse both the Powder and the Press as that cursed Assasine to kill body and soul too But since the soul must have her Mess without which she cannot live and that is best and soonest carved out to her from the shops of Intellectuall provisions And since too many sawcy and capricious Peasants have kickt down her dishes as they were serving in and most of her entertainment has contracted much dirt about it and is rendered unfit for her Table Reader take this as a part of the cleanest Divinity that is left us being I think disht out to thee before the s●…uffle began and is sent to thee by A Steward who when alive loved to serve those of the houshold with clean dyet and well drest and now dead is entred into the joy of his Lord It has no other plot upon thee but to save thee there be other Tables spread for thee in the world but 't is foul meat ill drest hard to digest will lie heavy on thy Stomack which thou must disgorge or die for it and a very hard reckoning at last Use the Steward God hath sent thee who brings thee this Angels food and bread from Heaven and taking what is carved thee go on eating till thou come where thou shalt read all in God A Table of the Texts PHILIP 4. 17. Not because I desire a gift but I desire Fruit that may abound to your account MARK 6. 20. For Herod feared Iohn knowing that he was a just man and an holy and observed him and when he heard him he did many things and heard him gladly HEBREWS 10. 1 2. For the Law having a shadow of good Things to come and not the very Image of the Things can never with those Sacrifices which they offered year by year continually make the commers thereunto perfect For then would not they have ceas'd to be offered because the worshippers once purged should have had no more conscience of Sin The First SERMON PHILIPIANS 4. 17. Not because I desire a gift but I desire Fruit that may abound to your account GODS vineyard had for some certain years been now planted at Philippi and therefore no marvail if the labourers did both desire and expect fruit Indeed should those Disciples have believed onely it would have argued that the vines had taken root but yet except they also bring forth fruit with patience the Apostle who cultivated them might well conclude the ground of their hearts was but unprofitable The Philippians then must be working and their works must be fruits too answerable to those rootes of Faith which they had received by Saint Pauls plantation For if a Christian soul bring forth the works of darknesse being himself a child of light it is no lesse unnaturall than for a vine to be●…r Thorns or a Fig tree Thistles If it yeeld works in themselves good yet without the culture and help of faith it is but like some hollow stump which the bees have chosen to be their store house it may afford honey a gift perhaps and yet in it self be both dead and fruit That the Philippians were to abstain from works of impiety both nature and Saint Paul had taught them My Apostle here becomes more punctual and admits not of all those works which yet in mans judgment perhaps might seem approvable he is more curious in his choice and like those Fishermen in Saint Matthews Gospell Chap. 13. He accepts not of all that comes to hand but takes the good and refuseth the bad I desire fruit saith he thus with them he puts the good into vessels but I desire not a gift saith he again so he casts the bad away In the whole there are these things considerable First A distinction of works they are either gifts or fruits or to speak more properly to this text a division of paris within the same good work For either we consider the matter whereof it consists and so 't is a gift or else the root from whence it takes life and so 't is fruit Secondly A direction for our practice The Axe is laid to the root of the tree bring forth therefore fruits not gifts onely And this truth stands here Armed with a double weapon the first is the judgment of mine Apostle I desire not a gift but I desire fruit The Second is the nature of ●…he things themselves fruits abound to your account saith my Text and thereby intimates that what is but gift onely comes not into the reckoning My discourse then must consist of these three parts First I am to shew you the conditions requisite to the perfection of a good work it must not onely be the gift of the man but the fruit of his Faith Next I must inform you how to esteem of a good work you must not so much respect the gift it self as the Faith of him that gives it for so my Apostle is resolute I desire not a gift c. He was in want and penury at this time and yet takes more delight that his Philippians are good than that they are liberal joyes more to see their Faith than to feel their bounty In the last place I must acquaint you with the value and price of good works We have an account to make with the King of Heaven and at his great Audit such ●…oyn as this good works will be passable Strengthen me O Lord while I treat of these particulars in their order and you my beloved Here and 〈◊〉 likewise Not because I desire a gift but I desire fruit c. Gifts and fruits As the man is so is his strength was the Speech of those Midianitish Princes unto Gideon the revenger of Israel Iudg. 8. 21. And 't is no lesse true in the Acts of Religion than those of valour as is the man so are his works There are some you know who want as much Faith as they have Hypocrisie men that desire not so much to be as to be accounted Religious in whose mouths there is a God sometimes but their hearts are farre from him Such as