Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	create_v	good_a	workmanship_n	4,350	5	11.8942	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26905	The crucifying of the world by the cross of Christ with a preface to the nobles, gentlemen, and all the rich, directing them how they may be richer / by Richard Baxter.	Baxter, Richard, 1615-1691.	1658 (1658)	Wing B1233; ESTC R17065	262,204	331

he was very Rich. And when Jesus saw that he was very sorrowful he said How hardly shall they that have Riches enter into the Kingdom of God Luke 18. 21 22 23 24. Read and consider Luke 12. 15. to 49. And Luke 16. 19 to the end Luke 14. 33 26 27 28. So likewise whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple Eph. 2. 10. We are his workmanship created in Christ Jesus to Good Works which God hath before ordained that we should walk in them Jam. 2. 14. What profiteth it my brethren if a man say he hath faith and have not works Can faith save him Tit. 2. 14 Who gave himself for us that he might redeem us from all iniquity and sanctifie to himself a peculiar people zealous of Good Works 1 Tim. 6 17 18 19. Charge them that are Rich in this world that they be not high minded nor trust in uncertainty of Riches but in the living God who giveth us richly all things to enjoy that they do Good that they be rich in Good Works ready to distribute willing to communicate Laying up in store for themselves a good foundation against the time to come that they may lay hold on eternal life Heb. 13. 16. But to do Good and to Communicate forget not for with such sacrifice God is well pleased Luke 16. 9 13. I say unto you Make you friends of the Mammon of unrighteousness that when ye fail they may receive you into everlasting habitations If ye have not been faithful in the unrighteous Mammon who will commit to your trust the true Riches ye cannot serve God and Mammon Psal. 41. 1 2 c. Blessed is he that considereth the poor the Lord will deliver him in the time of trouble c. Read Deut. 15. 7 8 9 c. 2 Cor. 9. 8 9 c. Dan. 4. 27. Lev. 23. 22. Prov. 22. 9. Prov. 28. 27. He that giveth to the poor shall not lack but he that hideth his eyes shall have many a curse Read Isa. 58. throughout Jam. 1. 27. Pure Religion and undefiled before God and the Father is this To visit the fatherless and widows in their affliction and to keep himself unspotted of the world Jam. 5. 1 2 3 5. Go to now ye Rich men weep and howl for your miseries that shall come upon you your Riches are corrupted and your Garments moath-eaten your gold and silver is cankered and the rust of them shall be a witness against you and shall eat your flesh as it were fire Ye have heaped treasure together for the last daies Ye have lived in pleasure on earth and been wanton you have nourished your hearts as in a day of slaughter 1 Joh. 3. 16 17 18. We ought to lay down our lives for the Brethren but whoso hath this worlds good and seeth his brother have need and shutteth up his bowels from him how dwelleth the Love of God in him My little children let us not love in word nor in tongue but in deed and in truth Gal. 6. 6 7 9 10. Let him that is taught in the word communicate unto him that teacheth in all his goods or good things Be not deceived God is not mocked for whatsoever a man soweth that shall he also reap Let us not be we●…y in well-doing for in due season we shall reap if we faint not As we have therefore Opportunity let us do Good unto all men especially to them who are of the houshold of faith Eph. 4. 28. Let him Labour working with his hands the thing which is good that he may have to give to him that needeth Mat. 10. 41 42. He that Receiveth a Prophet in the name of a Prophet shall receive a Prophets reward and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward And whoever shall give to drink to one of these little ones a cup of cold water only in the name of a Disciple verily I say unto you he shall in no wise lose his reward Read 1 Cor. 9. 4 5. to 16. Mat. 25. 40 45. Verily I say unto you in as much as ye have done it unto one of the least of those my Brethren ye have done it unto me Verily I say unto you in as much as ye did it not to one of the least of these ye did it not to me Mat. 6. 3 4. But when thou dost alms let not thy left hand know what thy right hand doth That thy alms may be in secret And thy father which seeth in secret himself shall reward thee openly But this I say Brethren the time is short it remaineth that both they that have wives be as though they had none and they that buy as though they possessed not and they that use this world as not abusing it for the fashion of this world passeth away 1 Cor. 7. 29 30 31. THE CONTENTS THe Text opened Doctrines deduced and Method propounded pag. 1. to 5 What is not this Crucifying of the world by way of Caution to avoid extreams Sect. 2. p. 5 In what respects the world must be Crucified to us 1. As the creature would be mans felicity or any part of it Sect. 3. p. 10 2. As it is set in competition with God or in the least degree of co-ordination with him p. 11. 3. As it standeth at enmity to God and his waies 4. As it is the matter of our flesh pleasing and fuel of conscupiscence 5. As an Independant or separated good without its due Relations to God p. 14. 15 Eph. 2. 12. Psal. 39. 6. 73. 20. considered p. 18 19 The different successes of sanctified and unsanctified studies and knowledge p. 17 21 The creatures Aptitude to tempt us is inseparable p. 22 Wherein the world's Crucifixion consisteth as to our acts We must use the world as it 〈◊〉 Christ Sect. 4. p. 24 More particularly 1. To esteem the world as an enemy to God and us Sect. 5. p. 31 How this enmity may be apprehended p. 32 2. A deep habituate apprehension of its worthlesness and insufficiency p. 33 3. A kind of Annihilation of it to our selves p. 35 How we must be Crucified to it The difference between this and Natural Death Sect. 6. p. 36 1. Our undue Estimation of the world must be Crucified p. 37 2. And our inordinate cogitations 3. And affections p. 39 1. Our Love 2. Desire 3. Expectations 4. Our Delight p. 43. So in the Irascible 1. Displacency and hatred c. p. 43 4. Our inordinate Seeking and Labour p. 47 Divers Objections and Questions answered Sect. 7. p. 48 How the Cross of Christ doth Crucifie the world And 1. How it is done by the Cross as suffered by Christ Sect. 8. p. 50 2. How by the same Cross believed in and considered p. 54 3. How by the Cross which we suffer in Obedience and Conformity to Christ p. 57 The point proved by experience Sect. 9.

But I should rather refer it to the later though in sense the difference is small because the one is implyed in the other The further explication of the Nature of this Crucifixion and the influence that Christ and his Cross have thereinto and how they are the Causes of it must be further spoke to in the handling of the Doctrines which are as followeth SECT II. Doct. 1. THE carnall Glorying of worldly professors is a thing detested and renounced by the Saints Doct. 2. A Crucified Christ or Christ and his Cross is the Glorying of the Saints Doct. 3. The world is Crucified to the Saints and they to the world Doct. 4. It is by a Crucified Christ or by Christ and his Cross that this is done But because our limited time will not allow us to handle each of these distinctly I shall reduce them all to one Generall Doctrine which is the sense of the Text. Doct. THE world is Crucified to the Saints and the Saints are Crucified to the world by the Cross of Christ and therefore in it alone must they Glory abhorring the Glorying of carnall men THE Method which I shall observe as fittest for your Edification in handling this Doctrine is this 1. I shall more fully shew you Negatively what it is not and Affirmatively what it is to have the world Crucified to us and to be Crucified to the world 2. I shall shew you How this is wrought by the Cross of Christ. 3. I shall give you the Reasons which prove that so it is 4. I shall give you the Reasons why it must be so 5. I shall make application of this first part of the Doctrine And then handle the latter part as time shall permit I. THere are few Doctrines of faith or waies of holiness but have their extreams which men will reel into from side to side when few will consist in the Sacred mean The purblind world cannot cut by so small a thred as the word of God directeth them to do and as all must do that will be conducted into Truth We have much ado to take men off these vanities but yet when many of them are convinced and see that the world must be cast aside they mistake the nature of holy mortification and embrace instead of it some superstitious and cynicall conceits in which they are as fast bemired almost as they were before I shall therefore first tell you what is not the Crucifixion which we are to treate of 1. It is not to think that the world is indeed Nothing and that in a proper sense our life is but a dream Nor yet sceptically to take the being and modes of all things as uncertain Nor to imagine that sense is so far fallible that a man of sound sense and understanding may not be sure of the objects conveniently presented to his sense There still remaineth one Argument which the Scepticks were never able to confute but will make them at any time to yield the cause Even to scourge them as fools till they are sure they feel it But we have few of these to deal with the Scepticism of our times being restrained to those things which closelyer concern the matter of salvation 2. Nor is it any part of the meaning of this Text that we should entertain a low and base esteem of the world or any thing therein as in its Natural state considered it is the work of God For though man be eminently created in his image yet all his works are like him in their measure and therefore have all an excellency to be admired It cannot be that infinite wisdom can make any thing which shall not have some impressions and demonstrations thereof Nor can Goodness make any thing but what is Good And never did the Almighty make any thing that is absolutely contemptible Nor any thing so mean which can be done by any other without him so far unimitable is he in the smallest of his works Nor did he ever make any thing in vain but those things which seem small and useless to us have an unsearchable excellency and usefulness which we know not of If the unskilful have the modesty to believe that the smallest string in an Instrument of Musick and the smallest pin in a Watch have their use though he know not of it we have great reason to think as modestly of the frame of all the works of God And those things that in themselves considered are small yet respectively and virtually may be very great The heart may do more to the preservation of life then a part much bigger and the eye may see more then all the rest of the body besides And the order location and respects of several parts doth give them such an admirable usefulness and excellency which none can know that seeth not the whole frame Yea our own selves souls or bodies considered as the workmanship of God must not be thought or spoke contemptibly of For so by all that we say against the work we do but reproach and dishonour the work-man In all our self-accusations and condemnations we must take heed of accusing or condemning our Creator Our Naturals therefore must be honoured while our Corrupt Morals are vilified We must disgrace nothing that is of God but only that which may be truly called our own Nor in the accusation of our Own must we by reflexions and consequences accuse that which is Gods as if the fault in the Original were his By giving us our Natural free-will which is a self-determining power he made us capable of having somewhat in Morality which we may too justly call our own And our loss and want of Moral freedom which is but our right Dispositions and Inclinations were not to be charged ultimately on our selves if the foresaid Natural freedom did not make us capable of such a culpability It s a strange way that some men have devised of magnifying the Creator by v●●ifying his works and it s a strange conceit that all the praise that is given to the creature is taken from God They would not do so by man The praise of an House is taken to be no dishonour to the Carpenter Nor the commendation of a watch a dishonour to the watch-maker God did not dishonour himself when he said his works in the beginning were all Good He would never have been a Creator if all the Good which he made and Communicated had been to his dishonour When there was nothing but himself in being there was nothing but himself to be commended but doubtless God intended his Glory by his Works and all that is in them proceeding from himself the praise of them redoundeth to himself In a word we must be very careful of Gods interest in his creatures and take heed of any such contempt or vilifying of them which may reflect upon himself 3. The Crucifying of the world to us doth not consist in our looking upon it as an useless thing or laying it aside as