Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	work_n	work_v	wrought_v	256	4	7.8661	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87161	A glimpse of divine light, breaking through a cloud of errours. Being an explanation of certain passages exhibited by anonymus, to the commissioners of White-Hall, appointed for approbation of publick preachers, against Joseph Harrison Gospel-preacher at Lund-Chappel in Lancashire, for the supposed delivering of which, he was denied approbation. / Published by the said Joseph Harrison, and proposed to the consideration of all them that love our Lord Jesus Christ in sincerity.	Harrison, Joseph.	1655 (1655)	Wing H897; Thomason E841_7; ESTC R207225	67,448	83

day and for ever 1 Cor. 13.10 12. Heb. 13.8 And that secondly This doth not destroy but confirm the external solemnization of the Lords day or first day in the week both in a cessation from all such works as may be either a vocamenta or impedementa and a diligent and special waiting upon God in the publick dispensing of such administrations as he hath instituted the thus exercising and stirring up the gifts and talents which God hath given to some for the benefit of others upon a special day being a powerful means as Mr. Shepherd well saith to sabbatize every day The fourth Querie 4. Whether to a Christian the Sabbath be to cease from working according to a form or letter If by working according to a form or letter be meant either a labouring in the flesh or power of the old man according to the tenor of the legal literal commands or a meere outside formall working in our owne tyme which is always ready John 7.6 according to any prescribed forme or penned rule whatsoever then doth the spirituall Sabbath imply a cessation from working according to a form or letter For first These are our own works both in respect of the principle and the end done either first in the time of darknesse to kindle a fire and warm our selves with the sparks thereof Isa. 50.11 Or secondly to get praise of men Luke 16.15 Or thirdly out of custom and conformity which is to be if not Hypocrites yet {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as the Hypocrites Mat. 6.5 Or fourthly to quiet conscience and bribe the Bayliffe for serving the Writ according to the Law though it may be intended as well as pretended to pacifie the angry Creditor and get the debt book crossed Secondly this is a serving in the oldnesse of the letter and not in the newnesse of the Spirit as the Gospel-commands require or a worshipping without the Spirit and truth which sort of worshippers though Satan-like they will needs present themselves amongst the Sonnes of God Iob 1.6 yet doth not the Father seek for any such to worship him Iohn 4.23.24 Thirdly This argues a man to have only {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Tim. 3.5 a legal form of godliness according to the directions whereof though with a heart unpurified he endeavours to act in the mean while denying and mocking at the power of godliness Scilicet The free Gospel-working Spirit by which Christians are acted The Sons of God {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} aguntur as the vulgar are acted by the Spirit of God Rom. 8.14 But if by working according to a form or letter be meant no more than working such works as are agreeable to a form or letter which differs if we speak strictly from working according c. or be it working according to a form or letter suppose that form or letter to be the Evangelical {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 6.17 2 Tim. 1.13 not the legal {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 2.20 2 Tim. 3.5 and the works wrought accordingly as is there required then doth the spiritual Sabbath not exclude but imply a working according to a form or letter For first The Spirit as hath been said works no other works but such as are agreeable to this form The works of the Spirit when wrought being alwayes agreeable thereunto though I dare not say that the Spirit in working is at any time guided therby Secondly This form or letter requireth all our works to be wrought in God Iohn 3.21 or in the Spirit and not in the power or life but in the weakness and death of selfish flesh Thirdly The rule or form may be observed by Christians in acting and yet Christians not alwayes observe a form or rule when and while they act Artificers that have any acquired habit may work agreeable to the rules of art and yet not always by their artificial rules The rule is alway Regula operis a rule of the work and it is wrong if not agreeable thereunto but not alwayes Regula operantis the rule of the worker Scilicet in working for it is not contrary to the rule though he sometime work without looking at it So the work be wrought accordingly and when wrought be according as is required in it And he when all is done submit his skill and work to be tryed by the standing rule Fourthly As the Spirit is the Pylate So this form is the compasse not by which he steereth yet according to which we are steered As the Spirit is the guide So this form is the rule not by which he guideth yet according to which we are guided As Christ in Spirit is the King or Ruler so is this form the Magna Charta according to which he though an absolute Prince is pleased to declare we shall be ruled by Fifthly As the Spirit ruleth and governeth according to these sciptural laws enacted in heaven and proclaimed by the Apostles on earth So these Scriptural lawes require us to be ruled and governed by the Spirit of Christ and make it death either to resist the commands of this governour who alwayes commands agreeable to these lawes or yeeld obedience to any other whether flesh world or devil who would rule according to their or our wicked lusts Sixthly the Negative commands do obligare semper ad semper always and unto all times so that it is a transgression of the Sabbath ever to obey either flesh world or devil suppose that the Spirit did suspend his Actings for a time The affirmative Semper but not ad semper alwayes but not unto all times except that of walking after the Spirit because that virtually containeth all the rest And the Spirit is continually moving enclining or powerfully working a Christian to some or other of the duties there required if not to those which commonly past under the name of works and duties yet to that which is the work of works Scilicet Believing waiting and resting in and upon God by Iesus Christ Exod. 14.13 14. Isa. 50.10.30.7 Psal. 27.14 Ioh. 6.29 And hence it is that prayer is alwayes a duty because in Specie alwayes commands Christians and yet are not Christians bound to be of the Sect of the Euchitae alwayes praying The determining in individuo when and which of these works is to be done by each particular Christian is left to the holy Spirit whom Christ hath sent to govern and guide his Church by the law of light life and love unto the end of the world For otherwise first Christ could not discharge those relations of Head Husband Bishop King Lord and Captain all which keeping within the bounds of the General Law Determine for those under them Qua tales when and which particular duties each shall do I say to this man go

as a description much lesse a definition of repentance but only an occasionall expression holding forth some single Act thereof Secondly I desire that they would be pleased Severally to enter into their closets and there for a while commune with their owne hearts and be still Selah And having compared their notes with what is written in their consciences tell of a truth ethice for Logicee I thinke they cannot First Whether or no they ever heard this passage delivered by mee in these very words Secondly Whether or no by the rules of Orthographie it should be closed with a period or space left for some thing Exegeticall to extend or explaine it Thirdly whether or no this Repentance or not saying in the heart doe this i. e. this or that commandment had expresse reference to any other commandment than this and that of ascending or descending mentioned in the text which being proposed at first by way of Querie by a desttessed distrustful soule came afterwards oftentimes to be imposed upon the soule it self as commandments from God though really they be the dictates of its owne tormented conscience For 1 the soul enquires who shall c. and if not stopt there by the word of grace the next Querie is shall I And then Thirdly neglecting the word of faith is too apt in the time of Temptation to turn back to the Covenant of works and look upon it self as bound by the law of God or legal Covenant either to ascend that is as Diodate to undertake by its own works to obtain a right to eternal life or to descend that is to take upon its self the pains of death and hell for satisfaction for its own sins And doubtlesse Evangelical repentance includes in it a not saying in the heart do this that is this or that commandement whether of ascending or descending which are accounted by a distressed distrustful soul to be the commandments of God or of Gods law yet in force Of the first for the attempting to do that is to bring down Christ from above And of the second for the attempting to do that is to bring up Christ again from the dead Rom. 10 6 7. And if ever such a passage as this fell from me in a publick Assembly Nisi mentis memoriae inops I am verily perswaded and speak it as in the presence of the Lord that first it was grounded upon and occasioned from that Text Rom. 10.6 7. Secondly that it was intended per dicentem by me that spake it in that sense or to that effect as is before explained Though thirdly I dare not aver but that the Dicta or the words spoken simply considered might sound harshly in such mens ears that first are accustomed to press an active obedience from the law of works secondly came filled with prejudice and thirdly never heard me preach nor expresse my thoughts upon any such a subject either before or since these passages were collected I have answered thus farre to this passage in Hypothesi though not to any of the rest because I have some special hints from the Text which containes part of it 1. To what purpose I might possibly speak 2. What might be the ground of these Informers misapprehensions and mistakes 3. That the unprejudiced reader from this to which De facto I can say a little may be directed in some measure how to judge of their dealings with me in the rest I shall now declare as if this had not been said what I conceive of the passage it self in Thesi 1 Repentance is either legal which consists chiefly in a sense of and sorrow for the transgressions of the law and a restlesse fear of the judgements threatned and deserved and this I grant is often followed nay commonly accompanied with a saying in the heart do this or that or what shall I do this commandment or that commandment to free my self thereby from fear and bondage Thus the Jaylour cries Sirs What must I do to be saved Or Evangelical which includes a Renunciation of a mans own Righteousnesse or the works The Ismaels begotten of his own flesh by the law and a turning unto Christ who is the Lord our Righteousnesse Sanctification and Redemption and this is that hereafter spoken of 2. By this or that commandment of God may here be meant either first those Vtopian fancied commands Deut. 30.12 to which the Apostle seems to allude Rom. 10.5 6. Or secondly some of the ten commandments which are and as they are the condition of the Covenant and Law dispensed by Moses or thirdly such scriptural commands which are and as they are given by Christ himself who hath all authority for a Directory and Rule to the lives and conversations of christians 1. If by this or that commandment be meant those Vtopian fancied commands which the deceitful heart of man not being able to hear or do the word that is nigh enquires to have fetched from heaven or beyond the Sea that it may hear and do them Then doth Repentance include not only a not saying in thy heart Do this but what is not a not saying in the heart So much as who shall ascend or who shall descend to inform thee of this or that commandment For 1. This is a sinful evading of the just sentence of the Law already given by God instead of submitting to judgement and acknowledging the sin and guilt And an hypocritical arrogance enquiring for some new Law as if God knew not how farre short all men come of keeping the old Rom. 3.23.2 It s a neglecting to look up to the Brazen Serpent now when stung with the fiery and a seeking for devised remedies run for a covering but not of Gods Spirit and so an adding sinne to sinne like as Adam did when he sewed Fig-leaves Isa. 30.1 2. If by this or that commandment be meant this or that of the ten as dispensed by Moses and have their bent by him described Rom. 10.4 He that doth them shall live in them then doth repentance include a not saying in thy heart Do this that is this or that commandment of God that by doing of them thou maist live in them For thereby 1. Thou shewest thy self ignorant of Gods righteousnesse 2. Thou vainly goest about to establish thy own righteousnesse And 3. Thou rebellest against instead of submitting to the righteousnesse of God Rom. 10 3. 3. If by this or that commandment be meant the scriptural commands which are and as they are given by Christ himself according to that If ye love me keep my Commandements John 14.15 Then doth repentance include a saying in the heart Do this that is this or that commandement of God nay all the commandements of God together with a deniall of all ungodliness and worldly lusts which war against the spirit and are contrary thereunto Tit 2.12 Acts 3.36 1 Cor. 7.10 11. The fifth Passage There be two sorts of people first the uncalled to them only

praevenitur quisquis fide danatur in Christo ad solum verbi auditum caetera omnem nostram aliam operam and witnesse to the truth of Rom. 10.20 I was found of them that sought me not I was made manifest to them that asked not after me Priùs oportet nos à Deo inveniri quàm ipsum quaeramus Beza in Heb. 11.6 Antevertens venit ad vos regnum Dei {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} propriae significat antevertere seu praevenire sane regnum Dei ita ad nos pervenit ut praeveniat hoc est veniat antequàm nos ipsum quaeramus Piscat. in Mat. 12.28 Abraham the father of the faithful was called when he served other gods and Paul a patttern to them that come after when he breathed out threatnings against the Church and Matthew when he sate at the receit of custom See Ball covent pag. 324. Fourthly It is Bonum in se bonum sibi Good in it self and good for a man in the state of Grace to do all that he can in Gods own way of obedience to the commandments which are given and as they are given by Christ for such reasons and in such respects as are shewen in the explanation of the eighth passage The second Querie 2. Whether that of the Sabbath be the summe of all the Commandements The Commandement of the Sabbath may be taken either literally or mystically when taken literally if we attend only to the outward form and draught thereof forbidding for divers reasons all servile works on the 7th day enjoyning it to be kept holy It is true that then it is no more than one amongst the ten But if we attend to the consequents that depend upon the due keeping and neglecting thereof It is frequently in Scriptures put for all the rest and the keeping of it calls for as if it implied vertually and consequentially all other duties and the polluting of it declares against as containing or making way for all other sins Isa. 56.2 Ier. 17.22 when taken mystically as relating to the spiritual internal Sabbath figured thereby which Calvin conceives Primarium in Sabbato locum tennisse that of the Sabbath is the summe of all the Commandments For first All the commandements except the fifth though implicitly they may be called affirmative and said to require those duties the contrary whereof they forbid Yet explicitly and according to the letter of them they are Negative enjoyning a cessation from our own works or forbidding man to sin which is in effect a bidding man be quiet for he can do nothing but sin And the commandment of the Sabbath requires this very thing Scilicet Feriationem â propriis operibus ut Deum in nobis operari sinamus A ceasing from our own works that we may suffer God to work in us Secondly the Apostle Paul reduceth all the commandements to two Rom. 8.4 Walk not after the flesh but after the Spirit and this of the Sabbath compriseth both these for though it be not lawful to do evil or walk after the flesh any day yet are Christians required to do good or walk after the Spirit even on the Sabbath day and as the Priests prophaned the Sabbath by killing Sacrifices and were blamelesse So may Christians crucifie the flesh with its affections and lusts and do nothing but what is acceptable to God and their reasonable service Thirdly In the state of glory when faith and hope shall cease 1 Cor. 13.13 what other things shall the Saints do but keep this everlasting Sabbath and thereby be compleatly conformable to the will of God which could not be unlesse the Sabbath were the summe of that eternal rule of Righteousnesse and law of love The third Querie 3. Whether to a Christian the Sabbath is to cease from his own works The Spiritual Sabbath or rather the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signified by the Iewes though it be not simply a ceasing from works yet it is a ceasing from our own works that is works done by our own strength according to the counsel of our own wills and for our own ends as is evident because the Apostle expressely so describeth it Heb. 4.10 He that is entred into his rest he also hath ceased from his own works as God from his There remaineth another Sabbatisme another I say besides that Sabbath of Canaan which Sabbatisme he defineth in the following verse Pareus in loc. Secondly the Prophets call for this cessation or abnegation of self as the main thing intended in the commandment Is 58.13 Upon which saith Calvin the Prophet reckons the several kinds by which he might make it evident that the true observation of the Sabbath doth consist in a denial of self and entire conversion Hence do we clearly see wherefore God doth so highly commend in Scriptures the observation of the Sabbath for he looked higher than the external ceremony that is the rest and quiet in which the Iewes did think their holinesse to be But rather would have the Iewes bid adieu to the affections and lusts of the flesh and yield up themselves in obedience to him Because no man can live the life of the heavenly Kingdome unlesse he be dead to the world and to himself Now when that ceremony is abrogated neverthelesse the truth doth remain because Christ is dead and is risen again that we may have a perpetual Sabbath that is may keep holy-day or cease from our own works that the Spirit of God may act powerfully in us Thirdly the example of Gods resting from his works proposed for our imitation both in the commandement it self and Heb. 4. as likewise the injunction to the Iewes for a total cessation from all servile works teach and confirm the same thing Whosoever doth work therein shall be put to death ye shall kindle no fire throughout your habitations Exod. 35.2 3. quod nisi eximiu●n aliquid c. But unlesse there had been some excellent and singular thing in the Sabbath it might seem more cruel than was meet to command a man to be slain only because he had cut down a piece of wood Tantum quoniam ligna exciderat Calvin Fourthly though this Sabbath doth not imply a ceasing from but a spiritual acting of good works yet it implies a ceasing to account the good works acted to be ours or our own according to that Not I but the Grace of God that is within me 1 Cor. 15.10 I am crucified with Christ nevrthelesse I live yet not I but Christ liveth in me Gal. 2.20 And hence love joy peace faith long-suffering c. are called by the Apostle Not our works but the fruits of the Spirit Gal. 5.22 Vsque eo patet haec hominis exinanitio ut in bonis quoque operibus violetur Sabbatum quamdiu ea deducimus nostra esse rectè enim Augustinus ultimo capite libri vigesimi secundi de civitate Dei Nam ipsa bona opera nostra