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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	create_v	good_a	workmanship_n	4,350	5	11.8942	5	false

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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

A SERMON PREACHED AT THE PUBLIQUE 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 Mr. in Arts and Fellow of Iesus Colledge And Printed by their Order PROV. 14. 34. Righteousnesse exalteth a Nation but sinne is a reproach to any People OXFORD Printed by LEONORD LICHI●●●● Printer to the Vniversity 1644. Die Sabbati nono Martij 1643. ORdered that Master Bodvill and Master Watkins give Master Vaughan Thankes and desire him to Print his Sermon Noah Bridges MATTH. 5. V. 20. Except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shall in no case enter into the Kingdom of Heaven THe Law in the beginning was given by God to perfect and regulate the Actions of Man Now to the end it might be the better accommodated to the nature of this creature the Law like man was made up as it were of two parts 2 Body and a Spirit The bodily Law served as a curbe to the inordinate motions of the outward members of the Body restraining the licentious tongue and the violent hand by working in the transgressours a feare of the severest punishments Every disobedience being to receive a just recompence of reward Heb. 2. v. 2. This therefore is stiled by the Apostle The law of the carnall commandement Heb. 7. 16. The spirituall and more purely divine part of the Law respected the soule of man purifying it from all the stains pollutions of thought For the law of the Lord is an undefiled law converting the soule Psal. 19. v. 17. This part was the very soule and spirit of the law and in this sense Saint Paul termeth it the spirisnall Rom. 7. 14. and Clemens of Alexandria {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the elivened animated law Now the Phatisees generally the whole Leviticall Priesthood though they seemed accurate both in the knowledge and practice of that Corpus Iuris of theirs even unto supersticion yet could not they out of their besotted dulnesse reach or pierce ininto the spirit soule thereof their fight terminating in the outward 〈◊〉 and though they bragged of acquaintance with its most abstruse and involved mysteries yet kn●w they indeed no more of it then as it respected the outward acts and carriage of the hand or tongue For by their Divinity the most deliberately vicious of thoughts carried no guilt with it 〈◊〉 even this carnall law they had strangely deformed here they 〈◊〉 it on the rack by glosles so restrictive of the precept and so indulgent that they even contradicted the Canon so forced and unnaturall that their deductions 〈◊〉 that which should have been the measure and rule of all their actions 〈◊〉 the Philosophers {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a crooked rule there they daube it so with the Traditions of their Fathers and their owne that it had even lost the face and visage which it received from God in the beginning For the Priests said not where is the Lord and they that handled the Law knew him 〈◊〉 ler. 2. v. 8. Thus the expresse image of Gods will which at the first had its exact proportion consormity and resemblance like that picture which Polycletes exposed to the censure and correction of the vulgar became 〈◊〉 the true lines defaced the proportions by unnaturall and unseemly additions marred and indeed all over 〈◊〉 and mangled Full time was it then that another Priest should rise from 〈◊〉 who was made not after the law of a carnal 〈◊〉 mem but after the power of an endlesse life Heb. 7. v. 16. This was he spoken of by Malachy 3. v. 3. who was to sit as a refiner and purifier of silver who should purifie the sons of 〈◊〉 and 〈◊〉 them as 〈◊〉 and silver that they may offer into the Lord an offering in righteousnesse And here he 〈◊〉 to lay Iudgement to the line and righteousnesse to the plummet in this Chapter and part cularly in these words I say unto you Except your righteousnesse shall 〈◊〉 the 〈◊〉 c. Herein you may be pleased to observe with me two generall parts 1. The Condition wherein you have these particulars 1. The matter of it righteousnesse 2. The Subject your righteousnesse 3. Both the quality and latitude thereof it must exceed that of the Scribes and Pharisees 2. The Commination or Penalty upon the not performance of the Condition Non intrabitis ye shall not enter into the Kingdome of Heaven I shall begin with the first particular in the Condition namely the matter of it righteousnesse God who created the World and hung every moving creature in its proper Spheare requireth as from 〈◊〉 Naturall Agents a peremptory uniforme course of operation without swerving or desisting so likewise from the Voluntary a constant and exact obedience to his will Though these two sorts of causes differ much in their manner of working in that the former is urged and driven by some secret swinge and blind instinct the latter guided by the free unforced motions of its owne will yet in respect of the regularity and constancy in operation there ought to be a neare agreement so that look how necessary it is for the 〈◊〉 to shine so necessary is it for thy light to shine before men for that Planet to walke under the line without the least deviation for thee to runne the way of Gods Com̄mandements without errour acd deflection What the Philosopher termeth 〈◊〉 or prodigy in nature namely {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the same is the terme of Transgression in thee so that thy preduction of sinne is but the generation and birth of a Monster For other creatures to intermit their native operations is but 〈◊〉 in Nature for thee to desist from duty absurdity in Reason Man by nature is as active and 〈◊〉 as the Heavens themselves his soule being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an ever-moving substance which neither sleep nor death it selfe can fetter his life is but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Pythagorean a collection of actions it consists in action with Aristetle which was the sole end not onely of his first but also of his second Creation For we are his workmanship created in Christ 〈◊〉 for good workes Eph. 2. v 10. They that have looked narrowly into the composition and texture of his body have sound that there is not the least 〈◊〉 there but is 〈◊〉 for forty severall employments not a 〈◊〉 but is entwisted with its artery to conveigh the 〈◊〉 those Instruments of action into each joynt and particle A Ship hastening towards Heaven was an excellent Emblem of a Christian who must not lye hulling in the harbour of some 〈◊〉 sinne fixed upon an Anchor of security but in St. Pauls expression drawne hence as 't is conceived must {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} be carried

there ariseth immediatly an active one together with charity in the wil As soon as Sion travelled she brought Children Is. 66. 8. This young convert then since becom a true Believer must have had of necessity that root ground-work of love a most firm resolve of obedience that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as S. Chrysostome the vertue of the mind sanctified intentions which are good effects only not blown out disclosed therfore have their reward the Kingdom of Heaven A reward of that transcendent value indeed that our maturest fruit compleatest labours are infinitely disproportion'd therto in that they carry no merit and condignity of glory with them as the Jesuits would evince hence but a vast inequality The reward being reckoned of Grace and the worke of debt a debt to God who created 〈◊〉 〈◊〉 to 〈◊〉 him by our good works a debt to human nature that binds us to walke according to Season and requireth from us that Reasonable service to our Maker 〈◊〉 is rather a gift upon condition of obedience then a deserved purchase or exact compensation The Scripture indeed and the Ancients are used to stile the Kingdom of Heaven a reward and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} though in somthing a wide exception even as the Hellenists doe in the old Testament as Ezech. 27. v. 15. they render {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} usually implying a gift by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a reward and elsew here frequently expresse Mercy Bounty by words that import Recompence Iustice We may content our selves with this That as God out of his meer grace and goodnesse was pleased to promise for our endeavours and performances such liberal rewards of joy and Blisse so we may be confident he will be just in observing his promises He is not 〈◊〉 to forget your worke and labour of love Heb 6. 10. As the harshnes of this commination should awaken unto righteousnesse the most sleeping benummed soul so should the Mention promise of a Kingdom here excite allure to it the most edged ambitious Appetite as being the only object which can at once both provoke and fully satisfy without glutting Give me leave to adde one motive 〈◊〉 righteousnesse more it shall be that of 〈◊〉 the Baptist Mat. 3. v. 10. Now the Axe is laid to the root of the Tree therefore every tree which 〈◊〉 not forth good fruit is 〈◊〉 down and cast into the fire Every Tree The tallest Cedars those Princes of the Forrest as well as the shrubs and underwoods The day that commeth shall burne them up saith the Lord of Hosts by Malach. c. 4. that it shall leave them neither Root nor Branch By the Law of Moses when War was to be made on a City the Tree which bare wholsome fruit and like that in the Vision grew whose height reached unto Heaven the leaves faire the fruit much and in which was meat for all was not to be cut downe but the Trees which were not for wholsom fruit meat were to be felled There is nothing you see that can avert these Judgements of War Flame and finall destruction but only a fructisying Righteousnesse Sodom might have slourished yet had there bin but five righteous persons in it When the Land overfloweth with sinne and trespasseth grievously Noah Job and Daniel were they in it should deliver at least their owne Soules by their Righteousnesse Ezech 14. v 14. Now then that the 〈◊〉 of confusion is stretched out that the Axe is listed up not to lop off Boughes or cut down 〈◊〉 as in Is. 10. but to hew down at the very root when we are encompassed on al sides with calamities and miseries on each hand with perils already involved welnigh in al them of the Apostles in 〈◊〉 of Robbers in perils by our Countrymen in perils in the City in perills in the Sea in perils among our very false Brethren is it not time think you as we tender the general good of our Country and the Salvation of our own souls that we bring forth fruit worthy of repentance that we turn unto the Lord our God with all our Hearts with fasting and with weeping and with mourning that we break off our sinnes by righteousuesse that habit of prophaning Gods holy Name with bloody execrable oathes Riot all manner of Luxury pride rapin oppression incontinence c These are our greatest enemies The Civil War is in our own Bosomes There is not a better or more certain Stratagem wherby to defeat the Enemy abroad then by rendring our lives as righteous as is our cause Then shal we like that Roman leader dazle confound the eys of the adversaty with the light reflecting from our brighter armour that Brest plate of righteousnes Righteousnesse saith Solomon exalteth a Nation Pro. 14. especially that part of it which consisteth in humiliation sorrow for fin For when wee are rightly affected with this wee 〈◊〉 up the foundations of many generatious we become Repairers of the Breaches and 〈◊〉 of the paths to dwell in Is. 58. 12. Such a Fast resembleth the Coyne of that zealous Patriot 〈◊〉 which as the Iewes report was stamped on one side with Sackecloath and Ashes on the other with a Crowne of gold Such is the blessed effect of Humiliation especially when attended with Acts of charity which are the Seales of the Covenant we make with God after our Fast which binds us to a new Obedience as you may see in Nehem. 9. and 10. c. and among these Acts none so necessary as them of Mercy when we offer our goods to the poore which is the third Holocaust of a Christian as Aquinas The Fast unto God is desctibed 7. by executing true Iudgement shewing Mercy and Compassion every man unto his Brother This is the Fast that maketh thy light break forth as the morning thy righteousnesse to goe before thee Quod ventri subtrahitur addatur pauperibus was a good Canon elle what do we but fast for our selves and save the expence of a Meal Consider what Alms doth how righteousnesse doth deliver to wit from the snares of death was the last speech of dying Tobit c. 14. So great is the affinity betwixt almesgiving and and righteousnesse that the former in Daniel is expressed by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} righteousnesse Where it is Mat. 6. 2. When you doe Almes the Orientall translations have it when thou doest righteousnesse And now I am to commend the poore naked and Maimed Souldiers as Objects for the best of your mercies and charity so for your Iustice For stands it not with all reason and equity that we should relieve them who with so much alacrity have hazarded their 〈◊〉 and it is their misery that a more speedy death hath not quite dispatched them to preserve ours to whose valour and