Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	eternal_a	good_a	reward_n	7,006	5	8.9757	5	false

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