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	justify_v	paul_n	6,266	5	7.5213	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89189	A sober ansvvere to an angry pamphlet, or, Animadversions, by way of reply, to Robert Barclays late book (entituled, Truth cleared of calumnies) in answere to A dialogue between a Quaker and a stable Christian by VVilliam Mitchell.	Mitchell, William, 17th cent.	1671 (1671)	Wing M2294; ESTC R43708	69,116	149

the light wherewith Christ inlightens every man that cometh into the world Ans That being a created work of light it is not the object of faith we are no where warranted to believe in a creature but threatned with a curse if we do it 3. He saith that we deny that men are to know their justification or that they are in a justified estate by the immediate testimony of the spirit and so do Papists Ans It is by us lookt upon as an errour in Papists that they are against the certaine knowledge and assurance of Justification and do so much cry up doubtings but though Papists should oppose the knowledge of justification by an immediat testimony of the spirit this will not prove it to be Popery Every thing that Papists mantaine is not Popery for it is known they hold some truths in common with the Orthodox Popery is their super added inventions and corrupt additions to the truth amongst which is their and your doctrine of justification by inherent righteousness SECT III. We are not justified by good and Gracious Works wrought in us He saith that Rom. 3.28 Gal. 2.16 The works of the law are excluded but not the works of Christ in us Ans Either the works of the law which in these scriptures are excluded from justification must be evil and sinful works or else good and gracious works they are not evil and sinful for here the Apostle confutes such among the Romans and Galatians as had corrupted the doctrine of justification but it would be irrational to think that their opinion was that sinful works did justify could they imagine that to be the cause of justification which deserveth and bringeth on condemnation And therefore the Apostle excludeth from justifition good and gracious works and consequently the works of Christ in us as not being the meritorious cause of justification Further we shal find that works simply and in general are excluded from justification and this is notably proved in the case of Abraham who though a gracious and godly man yet was not justified by works Rom. 4.2.3.4.5 For if Abraham were justified by works he hath whereof to glory but what saith the scripture Abraham believed GOD and it was counted to him for righteousness now to him that worketh is the reward not reckoned of grace but of debt but to him that worketh not but believeth in him who justifieth the ungodly his faith is counted for righteousness Likewise works without that limitation of the law are excluded Tit. 3.5 which scripture was cited by me in opposition to justification by works as the meritorious cause thereof verse 7. that being justified by his grace we should be made heires according to the hope of eternal life and indeed works in us and done by us neither merit justification nor salvation though they be the qualification of the persons that are justified and shal be saved for all such are regenerate and renewed by the Holy Ghost It is a known saying good works are the way to the Kingdome and not the cause of reigning and we onely deny them to be meritorious causes of blessedness in this respect the Apostle excludes works generally And therefore the Gentle-man might have kept in his insulting triumphing words why should he be at so much paines to make to himself a man of straw and then take pleasure to undress him There is no hazard to exclude the merit of works in justification and yet to affirme them necessarily requisite in the subject justified He telleth us page 38. That they justly cast off the accusation of Popery having express testimony of scripture that we are justified by workes Jam. 2.24 Answer Papists alledge the same scripture for justification by vvorks and therefore one ansvvere shal serve you both vve must distinguish betvveen justification before GOD and justification before men if vve speake of GOD and being justified in his sight and before his Tribunal then vvorks cannot serve the turne Job 9.2.3 But how should man be just with GOD if he will contend with him he cannot answere him one of a thousand Yet vvorks are useful in respect of men to declare and clear our Justification as to them thus Abraham was justified by works Jam. 2.21 that is declared to be just hereby he was approved as just and righteous in his own conscience and before the World He saith that good works are not ours in that signification as where it is said Hebrews 4 10. he that hath entered to his rest hath ceased from his own works Answer None of us do affirme that that good and gracious works are ours in that way that sinful works are and therefore his answere is but a shift he cannot deny good works of Christ in us to be called ours for though we be enabled to them by Christ and so efficiently his yet they are subjectivly our own our own faith and our own repentance it is not Christ but we who repent and believe Hence it is evident that if justification be by good works of Christ in us then our good works justify us for these are ours in respect of subject and inherency He addeth that faith may be excluded from justification if it were granted to be imperfect Answer This is his groundless assertion for the matter and substance of our justification is not faith but the perfect righteousness of Christ apprehended by faith and upon the account of this object of faith to wit Christs perfect righteousness Which faith applyeth therefore faith is said to be accounted for righteousness Rom. 4.5 He saith that little faith is perfect in the measure of it and though the Disciples had doubting yet the faith was not doubting Answer According to this he might as well say that light in the Aire at the very first breaking in and dawning of the day is perfect light for though the Aire then be partly light and partly dark yet the light is not darkness yea he might call gold attended and mingled with a great deale of dross perfect gold because the gold is not dross And page 39. he reasoneth no better alledging that though we know but in part yet our knowledge is not imperfect we may know a thing in part and that which we know of it we may know perfectly Ans It is needful to enquire what is meant by imperfection is not that imperfection when there is not that degree of grace in us which ought to be Now when our faith is but little and our knowledge in part have we all that faith and knowledge that we ought to have Or rather have we not cause to complaine that we come short of the command Who can say they know GOD believe in him and love him in the highest degree that they are bound to do if not then these grace● must be imperfect Object It is said of Abraham that his faith was perfected by works Jam. 2.22 Answer This comes to no more but that his faith was made known and

do was to administer the outward Element but Christ could give the spirit by means of the outward Baptism so that Iohn here depresseth himself advanceth Christ it being Christ alone who bestoweth what the outward Baptism signifieth I indeed have baptized you with water but he shal baptize you with the Holy Ghost He saith they agree not in the end for the end of Iohns Baptism was but to point and shew forth the other as the end of the shadow is to point to the substance Ans The Scripture speaking of Iohns Baptism calleth it the Baptism of repentance for the remission of sins Mark 1.4 intimating that its end was to signify and seale remission of sin which likewise is the end of Christs Baptism Act. 2.38 Now Iohns Baptism and Christs agreeing not onely in the Authour but also in the matter and end this proveth thar there is no substantial difference between them Object They differ in substance for it is written Act. 19 2.3.4.5 that there were of the Baptism of Iohn who had not so much as heard of the Holy Ghost Answer The meaning is not that they heard not of the person of the Holy Ghost being Disciples and Believers they could not be totally ignorant of this doubtless they were acquainted with the Scriptures and from thence they could not but know that there was a Holy Ghost But the thing they were ignorant of was the visible miraculous and extraordinary gifts of the Holy Ghost which then flourished in the Church and yet were not common to all that were Baptized Act. 8.15.16 they prayed for them that they might receive the Holy Ghost for as yet he was fallen upon none of them onely they were baptized in the Name of the LORD JESUS The Apostle did not anew baptize those persons that had been baptized with the Baptism of Iohn onely he gave a right explanation of Iohns Baptism and then laid hands on them upon which followed the gifts of the Holy Ghost viz speaking with tongues and prophesying verse 6. SECT II. Shewing that Baptism with Water is an Ordinance of CHRIST and to be continued in the Church He addeth That where Christ commands his Disciples to baptize Matth. 28. there is no command to baptize with water Answ The subsequent practise of the Apostles may satisfy sober persons that Christs command had reference to baptizing with water Can there be a better comment upon the command then Apostolical practise And it is observable that when Philip had preacht Christ to the Eunuch and it would seeme had informed him of the ordinance of Baptism however it is sure the knowledge of it he had immediatly upon the sight of water he desired to be baptized Act. 8.37 see here is water what doth hinder me to be baptized And that command of Christs Matth. 28. to his Apostles as it doth not expresly speake of Baptism with water so neither of Baptism with the spirit and therefore if the Quaker exclude the one he may likewise exclude the other Object It is said baptize into the Name of the Father Son and Holy Ghost and this is Baptism with the spirit Answ This is affirmed but without proof The Name of GOD hath various acceptations and how doth he make good that it is taken here in his sense and not any other way If by baptizing into the Name of GOD he meane regenerating of men making them just and holy like GOD Then I say this was commanded before when our Lord said go teach or disciple all nations doth not this imply an endeavour to make them holy and righteous And therefore if Baptizing them into the Name of GOD import the same thing this would inferre a needless tautology in the command of Christ which the GOD of wisdom will not owne in so short a summe of words He addeth page 50. That Peters words in baptizing Cornelius after he had received the spirit imply no command Ans Is it not totidem verbis in plaine terms said he commanded them to be baptized in the Name of the LORD Act 10.48 and the Scripture phrase of doing a thing in the Name of the LORD is as much as doing it at his command and by authority and warrand from him Matth. 18.20 Where two or three are gathered together in my Name that is in obedience to my command there am I in the midst of them Object That the Apostles received no commission to baptize with water is clear from that of Paul where he saith I thank GOD I baptized none of you but Crispus and Gaius and the houshold of Stephanus for I was not sent to baptize but to preach the Gospel 1. Cor. 1. Answer If the Apostle had no commission to baptize with water how was it then that he thus baptized some He would not have done this of his own head and self-will Paul should have sinned in baptizing any at all without commission and therefore we gather that he was sent indeed to Baptize but his principal mission was to Preach and this is not an adding to Scripture but the true meaning of it which will be further cleare by comparing it with Hos 6.6 for I desired mercy and not sacrifice Now it is certaine that sacrifice was a thing that GOD required but mercy was the principal thing it was not so much sacrifice as mercy that GOD called for Even so Christ sent Paul not so much to Baptize as to Preach he sent him principally to Preach as being a more principal work The Quakers instance about worshipping of Images is altogether impertinent the Religious worshipping of them more or less is absolutly forbidden But Paul had not such an absolute prohibition as to baptizing with water otherwise he had not adventured upon the baptizing of any He saith That Scripture Matth. 28.19 relateth to the Baptism of the Spirit and not to Baptism with Water Arsw Because this is the maine Scripture that the continuance of VVater Baptism is grounded upon it will be needful to clear that by Baptism here is intended not the Baptism of the spirit but Baptism with water For making out of which two things are to be remarked 1. That the Baptism here mentioned is held forth to be the action of the Apostles hence Christ said to them go and teach all Nations Baptizing them Now to baptize with the Spirit is spoken of as the peculiar action of Christ to ascribe to men a power of Baptizing with the Spirit is to attribute to them what is peculiar to Christ Matth. 3.11 he that cometh after me is mightyer then I he shal baptize with the Holy Ghost 2. The Baptism of the spirit is a sanctifying renewing operation of the spirit in and upon the heart Now if this Baptism were here intended then the duty commanded should be confounded with the promise for the promise is I will be with you that is by the assistance presence and powerful operation of my spirit accompanying your labours making them effectual upon

He asketh Why I cite Ephes 4.11 Answer To shew that Christ appointed Ministers to be in his Church and here is touched the principal and publick Officers given to his Church whereof the three first were extraordinary and but temporary and the three last ordinary and perpetual For should these cease as the former Then Christ might come under that imputation of not being faithful to his promise who gave them to continue till we all come in the unity of the faith unto a perfect man He addeth That it is owned by them that the Ministry is not common yet that hinders not but that any of them may speake when the saints are met together according to 1. Cor. 14.31 Answer I would aske how he can make out that the prophesying mentioned in that place is an ordinary Office And if it be extraordinary then it can be no foundation for Quakers to build an ordinary practise upon Besides when it is said ye may all prophesie one by one it is not to be understood of all the members of the Church indifferently for some are forbidden expresly to speak in the Church verse 34. And therefore that all must be referred to the Prophets all the Prophets may prophesie and the same Apostle saith all are not Prophets 1. Cor. 12.29 He alledgeth it is not proved that some are called to the Ministry īmediatly without the intervention of men and some mediatly by men authorized for that purpose Answer Were not the Prophets and Apostles called immediatly The Lord sent them by his own immediat command Amos. 7.15 Matth. 16.1.6.7 was nor Timothy set a part to the work mediatly by the laying on of the hands of the Presbytery 1. Timothy 4.14 And it was given him in charge to lay hands suddainly on no man 1. Tim. 5.22 we deny not but such recorded in Scripture as had a mediat outward Call to the Ministry had also an inward Call that is competent qualifications gifts and abilities for the work but it must be observed that the inward call and immediat call are not the same thing In Scripture the one is opposed to the other Paul who was immediatly called to be an Apostle opposeth himself 1. To false Apostles who were called by the meer authority of men 2. He opposes himself to ordinary Ministers who might have an inward call from GOD and an outward call from men appointed by GOD for this work see Gal. 1.1 Paul an Apostle not of men neither by man but by Jesus Christ. He addeth That they who come preaching the Gospel not in speach onely but also in power and in the Holy Ghost and in the evidence and demonstration of the spirit give sufficient proof that they are called of GOD. Answer Methinks then he should have more favourable thoughts of PROTESTANT MINISTERS who have been and are powerful Preachers of the Gospel being able to give as evidences of their mission from GOD besides their competent qualifications and ordination to the Ministry the success of and some dayly assistance of the Spirit in their Labours and yet the Quaker in the heat and anger of their spirits do not spare such But stepping up to the Throne of Judgement they impiously censure them as deceivers hypocrites and children of the Devil He maketh much ado page 58. as if we were falling in with Papists in pleading for miracles when as it is known we do not pretend to the doing of miracles onely if men be so bold as to assert an immediat call which the Quakers do such as the Apostles had we think it meet that they shew the signs of their Apostoleship and the tokens of their immediat call which hath been alwayes accompanyed either with the working of miracles foretelling of things to come or some other extraordinary thing Ionah foretold the destruction which within fourty dayes was to come upon Nineveh Iohns call was attended with extraordinary things at his conception and birth and there were singular predictions concerning him Object So there are special predictions concerning the Lords pouring forth of his Spirit upon many in these latter dayes to prophesie Answer I suppose the special prediction which he aimes at is Joel 2.28 now this prediction was accomplished in the extraordinary pouring forth of the Spirit upon the Apostles when they were filled with the Holy Ghost and began to speak with tongues the Apostle urgeth this as the accomplishment of that promise in Joel see Act. 2.15.16.17 When Quakers can manifest that Scripture predictions of preparing the way of the Lord are applyed to them by Angels and confirmed by the testimony of Christ as they were to Iohn we shal then look upon them as called as he was but not till then He saith that Tit. 1.5 Act. 14.23 Prove not that those Elders had not the Call of the Spirit of GOD in themselves Answer What ever inward call they might have yet they had not an immediat call which is by the immed at voice and command of GOD without the intervention of men and therefore in that Moses consecrated Aaron it followeth that his call was not immediat but rather an extraordinary mediat call and yet he was called of GOD being set a part in that way which the Lord had prescribed and appointed SECT II. Proving the continuance of the MINISTRIE He addeth that my proof from Ephes 4.12.13 is altogether impertinent because we are against the perfection of the Sa nts in this life Answer This is a pregnant and pertinent proof to bold forth the continuance of the Ministry the terme whereof is the day of judgement For this Ministry must cōtinue till all the Elect come meet in that compleat unity not onely of opinion but also of he art and affection which is called the unity of the faith and it is that which the Saints shal attaine unto being come to the state and degree of perfection in the life to come which state is here called a perfect man Neither can it be gathered from verse 14. that this perfection is on earth where the Apostle onely sheweth that the Ministry of the word is a meane ordained by God to preserve keep his People from the poyson of dangerous errours and from the snares of subtile crafty seducers It is true the Ministry is given for perfecting of the Saints and hereby as a meane they are brought to perfection in parts and pressed to seek after an absolute full perfection even in degrees Now in casting of the Ministry that we plead for namely a Ministry according to the order delivered by the Apostles and prescribed in the word Quakers manifest themselves to be enemies to the Ministry of Christ and injurious to their own souls XIII HEAD Concerning the SABBATH SECT I. The observation of the SABBATH is warranted by the fourth Command He addeth page 59. That as the fourth Command requireth the observation of one day of seven so it expresly instanceth that day to be the seventh Ans Though the