Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	abraham_n	faith_n	isaac_n	4,666	5	10.9370	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41577	An incorruptible key composed of the CX Psalme wherewith you may open the rest of the Holy Scriptures ... / by Samuel Gorton, Gent. ...	Gorton, Samuel, 1592 or 3-1677.	1647 (1647)	Wing G1306; ESTC R17721	247,348	274

of his bones that one of them shall never be broken u Psa 34. 20 Ioh. 19. 33. 36. as also the multiplication and unity of it The third instance we named was in the Baptismes and washings of the Church and this is a thing that nature produceth in its owne way to adorne it selfe withall and to make it selfe acceptable unto God even as the two former that we have already named in the outward formes and figures thereof for nature it selfe produceth sets up and creates a Priest or Eldership as we see it apparant in these poore and barbarous heathens amongst whom we live so had the heathen in former times when they set up Molech Chion and exercised in the Tabernacle which belonged unto them x Amos 5. 26. unto which our Apostle alludes declaring that Idolatry committed by the Fathers in the wildernesse perceiving it to be the same with that among the heathen and altogether as heathenish or alienated a thing from the true worshippers y Acts 7 43 yea Stephen applies it to that naturall and carnall worship which the Jewes so stifly maintained z Acts 7. 57 58 59. so that rather then it should fall the Lords faithfull Martyr or Witnesse should be put to death yea that holy man Stephen a Acts 7. 60 even so also the offering of a sacrifice to God nature doth bring forth according to its owne though severall devices and inventions and hence it is that so many waies of worship are found in the world so the heathen they sacrificed but the Prophet said it was to Devills and not unto God b Deut. 32. 17. yea they offered their children to Molech for what will not a man give for the sin of his soule the cattell of a thousand mountaines with ten thousand rivers of oyle yea the first borne of his body to be released from the sin of his soule c Mica 6. 7. so also it is with Baptisms and Washings nature produceth such and adornes it selfe with them as it did by eating of the forbidden tree at the first that it might become amiable and be made thereby like unto God and therefore the Apostle bids us lay aside or to cease from as the word will beare the Word or the Doctrine or Preaching of the beginnings of Christ d Heb. 6. 1 2. now the Word of the beginnings of Christ is that which is properly preached in that wherein Christ had a beginning and that is onely in our nature as he was the Son of Man for as he is God he hath no beginning at all but is from all eternity so that those things we are to cease from are such Doctrines as that nature wherein Christ hath a beginning doth naturally of it selfe produce preach or bring forth which were in Christ are and ever shall be in that way of Christ left and censed from which are things imperfect and defective and therefore cannot stand before God e Isa 28. 20 but our Apostle leads us from those unto things of perfection which are onely found in that Son of God which are things that God onely admits or certainely approves of and not to lay againe that foundation that is naturally laid in the hearts of all men as repentance from or as the word may be read repentance out of dead workes that is such a repentance as ariseth out of the dead workes of the Law naturally in mans heart f Rom. 7. 4 6. which hath no life of God in it but is ever to be repented of wherever it appears of such nature also is that faith towards God that there he would have us leave and cease from or faith besides or against God as the word there used will also beare as wel as to read it towards God therefore the Apostle saith thou beleevest that there is one God thou dost well the Devills also beleeve it and tremble g Iames 2. 19. for there is nothing in the Devills but what stands in opposition against God and is at enmity with his Creator and therefore is his trembling because his faith presents God standing in termes of opposition unto him for this faith that nature brings forth presents one God unto us but not one God as in his Son consisting of two natures and in whom or in what particular that kinde of faith is he is vaine and empty that so beleeves h Iam. 2. 20. and it is the very way that the Prince of the power of the ayre as was above noted enters into the soule and ever hath done even from the beginning for the Son of God is not the life and fulnesse of that faith or any particular act or opperation of it where our nature is not reckoned up together with him as one thence it is that it is called a dead faith i Iam. 2. 20. not having the life of Christ in it but the workes of the Law by which no flesh can be justified k Rom. 3. 20 and by which works the Apostle saith salvation cannot bee l Gal. 2. 16. for then man might boast m Eph. 2. 8 9. which he cannot in any case doe but where Christ is the life and fullnesse of the creature there are the workes and operations of the Son of God n Eph. 1 19 20 22 23. and without these works neither Abraham in offering Isaac nor any of his posterity can ever be saved and justified before God o Iam. 2. 14. 21. to 26. therefore he saith that Abraham was justified by workes for faith without works saith he is dead p Iam. 2. 20 because it is alone or as the word is by it selfe q Iam. 2. 17 that is to say is not the faith of union which alwaies lookes at God and man as one in Christ so that however some may say I have faith and thou hast workes r Iam. 2. 18 yet there is no faith without workes or works without faith for if there be faith which is meerly naturall yea that the Devils have it is never exempted from the workes or operations of the Devill and of the flesh and and if there be the works of the Sonne of God and of the Spirit they are never exempted from the faith of union of God and man in one subsistance So also there is a Baptisme and Washing that is naturall which men adorne themselves withall in the Worship of God which is manifold therefore put in the plurall number Baptisms s Heb. 6. 2. as mens minds varie this we see in the practise of these Indians amongst whom we live that in their Worship and Services used for the recovery of the sicke the Priest sprinckles the diseased person with cleane water many times in the act of their worship this is seen also in those wicked Jewes that had nothing but naturall operations to draw or to drive them rather to Johns Baptisme whom he calls a generation of vipers whom he upbraideth

Father n Psal 42 7 Heb 7 27 Iohn 3 16. which was indeed his death o Isa 53 5 6 then must it of necessity be such a death as is never vacant of life so that the life spirit and power of God is in the very same act for if it were not so then should the life of the Son of God admit of a cessation for some time which can in no wise be granted no not so much as for a moment p Iames 1 17 Psal 90 1 2 therefore his life and death are both of them compleat in the same act and thus doth the Lord through the death of the Son that man at his right hand bring life to light expelling all the ways of darkness and death whatsoever q Ephes 5 8 Mat 6 22 Psal 97 11 that they cannot fasten themselves nor take hold of that Saint of Israel who is our life and light and by whom our darkness and death is done away r 1 Ioh 5 11 Mal 4 2 Isa 60 1 2 And thus doth our Lord wound or strike through that King or those Kings of the miseries and wretched condition of mankind which through infidelity do prevail and reign over so many in this world having captivated them under themselves Å¿ Isa 61 1 Luk 4 18 which our Lord in all that are his strikes through which word strikes through hath affinity with that translated blaspheme that is to pierce or strike through so as to make liveless and voyd of operation that they cannot take hold operate nor have the least power over him so are the sins and sorrows which man by nature is subject unto slain unto that Saint or holy One of Israel in all that are his even as the blasphemer is said to pierce or strike through the Lord t Levit 24 11 that is makes him liveless and voyd of all operations of his grace in and upon himself and so is no other but a dead man in sins and trespasses signified by his being stoned to death even as the Saints are dead to the sins and miseries of man u Rom 6. 1 2 3 4. but alive to grace peace and righteousness in the blessing or bessedness of the Son of God x Rom 9 5 Psa 115 15. Psa 1 1. Psa 32 1 2. and thereby is that other King or Kings in the plural number pierced blasphemed or struck through by our Lord in that man of his right hand which is the pride prosperity ostentation and arrogancy of the sonnes of men attributing unto themselves that which is the right and due of the Son of God in the house and kingdom of God and that is on this wise our high Priest or Sacrificer makes manifest his death in the slaying and sacrificing of all the fat and the sweet that is in the beauty glory excellency and goodliness of man no otherwise but in the King that son of his right hand namely in that life and resurrection of that Son of man unto whom all power in heaven and in earth is given because he is the Son of man y Iohn 5 27. else could it not be given for as he is God he hath it or is it from everlasting and therefore is he over all God blessed for ever z Rom. 9 5. So that according to that variety of life spirit principality supereminency excellency that is in the Son of man even such is the death shame and dejection of the excellency and glory of man therefore as the excellency and glory of him that is the Son of God must needs be infinite and boundless even so must it necessarily follow that the pride glory and goodliness of man must be in all points and at all times dryed up and altogether expunged that it appear not in this way of life and resurrection of our King Christ Therefore it is said That all flesh is grass and the goodliness of man as the flower of the field the grass is withered and the flower faded because the Spirit of the Lord hath blown or breathed upon it a Isa 40. 6 7. Pet 1. 23 24 So that the death and humiliation of our high Priest in all that are his is curiously wrought out and made manifest no other way but in the life authority and exaltation of the King and according to the curiosity of that Regiment and Government such is that noble death and sacrifice of our high Priest So that the death and life are one and the same acts and must needs be so else had the Son of God injoyed life for a time without death which if once he had done so he had then ever done so for the Lord our righteousness changeth not b Jer 23 6 Mal. 3. 6. and then had he never dyed for our sins we had yet remained in them c 1 Cor 15. 16 17. which far be it from us or as it is translated God forbid d Rom 6 15 that we should ever think and thus doth our Lord strike through pierce or blaspheme the pride prosperity that the earthly excellency and goodliness of man leaving it altogether liveless and voyd of any power to lay hold or to operate upon him who is the Son of God as to move him in the least to speak great things in himself according to the arm of flesh therefore it is that our Saviour repelled all those temptations suggested by that great enemy of our salvation e Luke 4 13. so that none of them could in the least take hold of him in which power and victory we only stand and this is the work of our Lord and high Father Abraham in the slaughter of the Kings together with our good Melchisedech who hath the truth of all and it is a work that is done and is ever in doing for the work of God is ever the same as truly as Christ both was and is and is to come f Exod 3 14. Rev 1 4. and howsoever unto a natural eye and ear it seems to lay waste the house of God of any actions or operations of the Saints at all because it denies man his natural excellencies and abilities of the flesh according to natural and humane wisdom to work by yet it is nothing else but an exchange of the things of man for the things and operations of the Son of God in case we do but know how to put our talent into the bankery or to the exchangers g Mat 25 27. and not do as that unprofitable servant did to hide it in a napkin for the talent given is the mind wisdom or will of the Son of God unto mankind and so is a gift which man by art and natural wisdom finely wraps up even as in a napkin hiding it or keeping it apart by it self in those earthly thoughts and counsels of his own mind and understanding and puts it not into the bankery which is that unity of God and