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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	evil_a	good_a	tree_n	33,809	5	11.7409	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25280	An analyticall exposition of both the epistles of the Apostle Peter illustrated by doctrines out of every text and applyed by their uses for a further progresse in holinesse / by ... William Ames ...	Ames, William, 1576-1633.	1641 (1641)	Wing A2994; ESTC R23196	182,068	257

the infirmity of Christ crucified 1 Cor. 1. 23. and the Greekes at the foolishnesse of that word which bringeth salvation Ibid. For the Iewes like as the Papists with many others are offended for that the Gospell requires them to deny their owne righteousnesse and workes and to seeke to be justified by Christ Rom. 9. 32. Reason 1. Because this offence is the cause of their infidelity 2. Because it doth not produce a bare unbeliefe only but unbeliefe with contempt so that they doe infinitely wrong Christ. Vse This may serve to admonish us to beware that we doe not in any thing stumble at the word of God or conceive any thing in our mindes whereby we may be in the least respect alienated from it Doct. 26. The infidelity and confusion of the wicked doth not fall out by chance but according as God had most certainly fore-ordained it This is gathered from these words whereunto also they are appointed Reason 1. Because God is both the King and Lord of all living creatures so that nothing can happen unto them contrary to his will 2. Because there can be no cause of their infidelity imagined which God did not foresee or which he could not have hindred 3. Because we also which do believe were aliens from the faith as well as they neither did we make that difference betwixt our selves and them but God Vse This may serve to direct us that the infidelity of any others whatsoever may not deface our faith we must give God the glory in the dispensation of his grace and appointing of things according to his counsell whose wayes are past finding out Doct. 27. We should often call to mind that dignity whereunto we are called in Christ and that by comparing of it to that misery wherein all unbelievers are plunged This is gathered from that repetition Verse 9. which is used comparatively by the dissimilitude that is betwixt it and the condition of unbelievers before described as it is intimated in that word But. Reason 1. Because we are called to spirituall joy which is chiefely increased by this meanes 2. Because it belongs to the thanks which we ought to give unto God 3. Because it makes us cheerefull in the performing of all duties that we may be worthy of so excellent a calling Vse This may serve to exhort us to make this contemplation familiar unto us Doct. 28. The end of our calling is to shew forth the praises of God that hath called us This is gathered from the ninth verse that is that we should render unto God the glory which hee hath shewed unto us 1. In the inward thoughts and affections of our heart 2. In the outward profession of words 3. In our actions throughout the whole conversation of our lives This is to sanctifie God Isay 8. 13. Reason 1. Because this is that glory which may redound unto God from us or from our calling 2. Because our calling it selfe tends thereunto that we should turne unto God seeke God glorifie God 3. Because this is very profitable for us Vse 1. This may serve to refute those that take care of nothing lesse they shew that they are not yet partakers of effectuall calling 2. To stirre us up more and more to fulfill this duty Doct. 29. That state into which we are translated by our calling is a state of marvellous light This is gathered from the 9 Verse at the end Iohn 1. 8. Now it is called light both for the illumination of the mind which it brings and for the comfort of heart which we receive thereby and it is called marvellous because it farre surpasseth all worldly knowledge and whatsoever the naturall man can conceive Vse This may serve to us to carry our selves answerable to this light and to walke in it not according to the common fashion but marvellously Doct. 30. It is very profitable for us alwayes to compare our present happy condition with the misery that is past This is gathered from the tenth verse Reason 1. Because contraria juxta se positamagis elucescunt contraries being put one by another make each other to appeare more cleerely 2. Because it tends to our humiliation 3. Because it makes us to commiserate others and to shew meekenesse towards them Tit. 3. 2. 3. 4. 4. Because it makes us to be the more thankfull unto God 1. Tim. 1. 12. 13. Vse This may serve to admonish us never to forget that misery which did hang over our heads Verse 11. Dearely beloved I beseech you as strangers and pilgrims abstaine from fleshly lusts which warre against the Soule Having your conversation honest among the Gentiles Verse 12. That whereas they speake against you as evill doers they may by your good workes which they shall behold glorifie God in the day of visitation The Analysis HEre the Apostle doth in generall exhort to lead such a life as is answerable to that happy condition which was spoken of before Now this life consists of two parts The one is abstinence from evill abstaine from fleshly lusts the other is to follow that which is good having your conversation honest The first of which he doth perswade them unto by an argument taken 1. From the disagreement that is betwixt the Godly and the fleshly lusts of this world in respect of their state and condition because in this world they are strangers and Pilgrims and therefore they ought not to set their hearts and desires upon this world but upon another 2. From the danger that hangs over them from the desires of this world because they tend to the destruction of their soules in these words which warre against the Soul The second part together with the former he doth perswade them unto by an argument taken from those witnesses which they ought to have regard of in their conversation among the Gentiles by whose testimony hee shewes there will a twofold benefit arise from their honest conversation 1. That they will cease to speake against them as evill doers 2. That in beholding their good workes they will not only give them an honest testimony but they will also glorifie God for them which benefit is shewed by the adjunct of time wherein it should be expected to wit in the day of visitation Now this whole exhortation that it might be the more effectuall and the more acceptable unto them is set forth with a double affection in the manner of proposing it of love or charity in that title which is given unto them Dearely beloved and of humility in that he doth not so much command these things as intreat them I beseech you The Doctrines arising herehence Doct. 1. All the faithfull are strangers and pilgrims in this world Reas. 1. Because their father and their countrey is not here but in heaven 2. Because they doe not desire to stay long here 3. Because their wealth and their friends are not in this world 4. Because the world accounts them strangers and that because their conversation

is it increased by operations 4. Because the glory of God wherein consists the chiefest good and mans happinesse is by this meanes advanced Vse 1. This may serve to reprove those foolish and slothfull Christians that neglect their owne proper good or rather do not understand what that is wherein it consists 2. To exhort us by all meanes to make our selves ready to do good and therefore according to the minde of the Apostle in this place to get all vertue that we may not be barren in the knowledge of Christ. Doct. 3. Good workes are fruits that the faithfull should continually bring forth This is gathered therehence that fruitfulnesse is both required and promised in this place It is required therein that the Apostle intimates that this is necessary for the faithfull to be fruitfull It is promised thereby that it is made as a benefit arising from vertues Good workes are called fruits by a metaphor for the likenesse that they have unto the fruits of trees and plants Now in naturall fruit many things are considered which according to the Scripture must be applyed unto good workes 1. That it be something agreeable to the nature of the seed from which it ariseth 2. That it hath noe only some good in it but also perfections hence flowers and leaves are not wont to be called fruits although they come from the same seed that the fruits do and be the last two that comes forth and hath in it that perfection that it is the end both of the seed and all other things that arise from the seed before the fruit 3. It is required also especially in those that arise from good husbandry that there be something that is de●●red and expected and will be acceptable to the husbandman and master or owner All these things in the Scriptures are to be applyed unto good works 1. That they be agreeable to the word of God which is the seed as it is in the Parables Matth. 13. Marke 4. of the good seed and good workes differ from ●ares as grapes differ from wildegrapes Isay 5. 2. 2. That they have goodnesse in them For bad workes neither are properly fruits according to Scripture unlesse it be with an addition evill fruits Nor do they bring any fruit to their 〈◊〉 Rom. 6 21. They must also have perfection in their kinde for as the seeds which are said in the parable to arise perhaps unto the eare yet because they did not come to just perfection are said to have brought forth no fruits so also Christians which have only the flowers and leaves of profession and not the solid workes of godlinesse are accounted by God unfruitfull and barren plants 3. Our workes also must answer the expectation of God and that care which he hath taken in manuring our soules Isay 5. 2. Luke 13. 6 7. 20. 10. Although in all these things our good workes and fruits are alike yet one thing may be observed wherein they are unlike namely that whereas the profit of naturall fruits is wont to returne to the husbandman and master the profit of these fruits redounds properly to those that beare them Rom. 6. ●2 Although hence also something redounds unto God our master Iohn 15. 8. Vse 1. This may serve to condemne those that bring forth no fruit Matthew 3. 10. Iohn 15. 2. Luke 13. 7. Much more are they to be condemned that are like unto the cursed ground and in steed of fruits bring forth thornes and briers Hebr. 6. 8. Deut. 32. 32. 2. To exhort us by all meanes to labour to bring forth good fruits and so also that they may be answerable unto those meanes which God used towards us to make us fruitfull according to Gods expectation and in that season wherein God expects them and in that measure also which he expects of some thirty of some sixty and of some an hundred fold Doct. 4. Without these fruits the knowledge of God is unprofitable For it is as it were choaked with thornes or withered away Vse This may serve to admonish us to be so much the more carefull to bring forth fruit that we may not heape up this sinne of barrennesse unto the other by making the word of God void and of no effect Doct. 5. That we may be fruitfull vertues must not only be in us but also abound in us They are in us when we have gotten a habit of them they abound when we do seriously and diligently endeavour to make that habit more perfect Verse 9. But he that lacketh these things is blinde and cannot see farre off and hath forgotten that he was purged from his old sinnes The Analysis THis is the second argument whereby the exhortation of the Apostle is confirmed and it is taken from the disprofits that befall all those that are strangers to these vertues And these disprofits are contrary to those profits whereof mention was made in the former verse For the Apostle would say that they which have not these vertues are quite barren and unfruitfull But he doth not barely expresse this but sets it forth by the causes thereof And the causes are two blindnesse and forgetfulnesse For he that is blinde must needs be barren and unfruitfull and unfit to do those businesses especially which require the eye sight and he that forgets the benefit which he hath received it is no wonder if he bring forth no fruit worthy of that benefit Their forgetfulnesse is set forth by the object or benefit which they should remember that is their purification from their old sinnes By blindnesse in this place is meant not the privation of their corporall sight or of their naturall understanding but of that spirituall perfection whereby we come to the saving knowledge of those things that pertaine to the kingdome of God and our eternall life By those things that are farre off are meant things truly spirituall which as touching their nature and condition are as farre off from carnall men as heaven is from earth The Doctrines arising here-hence Doct. 1. All that are destitute of vertue are spiritually blinde They are blinde in a twofold respect 1. In respect of that naturall blindnesse wherein all the sonnes of Adam are born like that man that was blinde from his birth Iohn 9. 1 And secondly in respect of another adventitious blindnesse which they have brought upon themselves by their sinnes through the just judgement of God blinding those that will not see like that sorcerer Acts 13. 11. upon whom the hand of the Lord seemes to have beene to blinde him The former blindnesse goes before as the cause viz. the neglect of vertue the other followes as the effect And both of them appeares by those signes that corporall blindnesse doth Reason 1. Because those men know not the speciall way wherein they should go 2. They cannot see those stumbling-blocks that lye in the way but continually stumble and fall 3. They cannot so much as discerne the colours of those things