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
A46809	The blind guide, or, The doting doctor composed by way of reply to a late tediously trifling pamphlet, entituled, The youngling elder, &c., written by John Goodwin ... : this reply indifferently serving for the future direction of the seducer himself, and also of those his mis-led followers, who with him are turned enemies to the word and grace of God : to the authority of which word, and the efficacie of which grace are in this following treatise, succinctly, yet satisfactorily vindicated from the deplorably weak and erroneous cavills of the said John Goodwin in his late pamphlet / by William Jenkyn ...	Jenkyn, William, 1613-1685.	1648 (1648)	Wing J645; ESTC R32367	109,133	166

made liable to wrath not the guilt and liablenesse it self 2 You say that quickning together with Christ opposed to this death is interpreted Col. 2.13 to be the forgivenesse of sinnes You that deny the Scripture feare not to pervert it the Apostle makes not forgivenesse of sinne the formalis ratio of vivification by quickning together with Christ he understands a spirituall reparation and forming of the Divine Image in us by which the filth and pollution of sinne is wip'd away and we are made his Workmanship created in Christ Jesus to good workes Davenant in 2 Col 13. Deus anim●m vivificat all●m repar●n lo sordes peccati detergendo ●psius enim factara sumus creat● in Christo Jesu in operibus bonis Per vivificationem intelligit 〈…〉 quod ipsum Rom 6.11 Vocat vivere Deo amhulare in nov●tate vitae Ro. 6.4 Pise in loc So Davenant wherever sin is remitted and its guilt taken away there is this vivification by grace Piscator saith expresly upon the place that by vivification the Apostle intends the renovation of nature 3 You say the Scripture expresseth the condition of guilt by the terme of death therefore by dead in trespasses we must understand guilty of death c. 2 Sam. 9.8 16.9 19.28 Rom. 8.10 2 Cor. 5.14 1 Tim. 5.6 That the Scripture doth often expresse the condition of guilt by the terme of death though I deny not yet the Scriptures which you cite prove nothing lesse those places 2 Sam. 9.8 where Mephib saith to David What is thy servant that thou shouldest looke upon such a dead Dog 2 Sam. 16.9 and Abishai cals Shimei a dead Dog c. have no other sence than 1 Sam. 24.14 where David expostulating with Saul asketh him after whom is the King of Israel come out after whom dost thou pursue after a dead Dog after a flea in which words the word dead notes not guilty as you most ignorantly suppose Vivens vita ndturali mortua morte spirituali Pis in Loc. but vile contemptible base that of 1 Tim. 5.6 where the widow is said to be dead while she liveth is by most understood to be meant of spirituall death and by the happy interpreter of Scripture learned Calvin it s understood of her unprofitablenesse and her being nothing worth q. d. those widowes who love to live without all care and passe their times idely and in pleasure are no more usefull profitable in their places then if they were dead Mortuas vocat quae nulli sunt usui he cals those dead which serve for no use now your interpetation is the widow that lives in pleasures is guilty of death if I may have John Calvin let who will have John Goodwin for their Expositor That of 2 Cor. 5.14 comprehends both liablenesse to eternall death and spirituall death also as all interpreters agree 4 Lastly whereas you most unworthily and wretchedly assert that dead in sins is not represented by the Apostle as the condition of men considered as naturall but of men who have a long time continued in sinne the context witnesseth against you for 1. First the Apostle tels them what they were by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 3. not only by practice 2. He makes their walking in sinne a fruit of their death in it ver 2. dead in sinnes wherein ye walked 3. this death in sinne is represented by the Apostle as common to all Jewes and Gentiles and the Apostle certainly intends that the death is as extensive as the quickning which latter Mr. Goodwin will not limit unto those that have a long time continued in sins he intends that all were dead that ever were quickned old and young Your Expositions are huskes food fitter for swine than soules the Lord grant that your poore misled followers may no longer lay out their money for that which is not bread Upon your saying Sect. 66. Yo. Eld p. 56 Bu. Bush p. 25. that by the improvement of nature a man may attaine to such a conviction as upon which saving conversion alwaies followes I demanded what place is here left for grace you reply in this Section 1 By asking me If a man who is able through lazinesse were unwilling to goe an hundred miles in foure dayes for the saving of his life is there not place left for the kindnesse of his friends to accommodate him with an horse Answ There 's no place according to this supposition left for grace by way of absolute necessity but only by way of accommodation and facilitation of the worke he stands in no Absolute necessity of an horse to carry him that is able to goe his journey on his ten toes you now loudly speake your selfe a Pelagian you told me before that the ●●turall man needed not eye-sight but light only and now you say he needs not the help of God save by way of accomodation he can of him selfe will or make himselfe willing to beleeve only not so easily detestable doctrine and yet 2 In this Section you tell me Yo. Eld. p. 56. there is place enough for all tha grace of God which the Apostle attributes unto him Phil. 2.13 in working both to will and to doe in mon of his good pleasure Answ I flatly deny it the Apostle in that place ascribes the work of faith to God wholly and necessarily you ascribe it to him but by way of partiality and convenienty According to your late resemblance God comes in in a super-added way and makes us to beleeve who yet are able to make our selves do s● The Apostle saith God workes according to his owne good pleasure but you That God workes according to mans good pleasure otherwise you suppose That God should worke in man whether he would or no and that grace would be a compulsorium not an ad utorium 3. Yo. Eld. p. 56. You say That there is far larger place left for grace by your opinion th●n by mine If you can evince this Eris mihi magnus Apollo my opinion saith with the Apo●le God hath quickned us being dead in trespasses and sins till which quickning the fruit of his rich love we lye under a present reall spirituall death and can do no act of spirituall life as ●o beleeve Yo. Eld p. 55. c. You say That this death implyes no impoten●y to believe but onely consisteth in guilt so that as to the being able to beleeve all naturall men are alive My opinion saith This grace of God is infallibly effectuall yours That it may be rejected and that there 's no infallibility in its effecting any thing Yo. Eld. p. 52. You say That God onely gives light l that God gives light and eyes to behold it In a Word You hold that God gives food I That That he gives life which is more than meat And now leaves your opinion a larger place for grace than mine 4. You endeavour to prove That your opinion leaves a larger place

〈◊〉 because it is impossible for any man to be converted in an act of sinne Answ From this principle That it is impossible for a man to be converted in an act of sinne you may rather argue for the impossibility of conversion than for the possibility of non-conversion must a man leave his sinne first and be converted afterward why cannot God change the heart and infuse a principle of spirituall life into a man as into Saul Act. 9. while he is actually sinning so that this conversion or passive reception of a new life should be in an act of sinne 6. Yo. Eld. p. 66. I having said bu Bish pag. 52. That the efficatious determination of the will by grace takes nothing away but the pravity and rebellion of it and restores it to its true liberty you tell me If grace takes nothing away but the rebellion of the will then it leaves a liberty of rebellion for there 's nothing more evident than that there may remaine a liberty or power of rebellion in the will when the rebellion it self is taken away There is no question but there may remaine a power of rebellion where there is no actuall rebellion but that this power may be brought into act when the act it self and inclination to it is taken away which you grant may be implyes a contradiction Reconcile these two Gods grace subdues all rebellion and all inclination to rebell and yet rebellion may hinder the worke of Gods grace 7. Yo. Eld. p. 66. You tell me If the adjutory of grace restores the true liberty of the will to it then its that liberty which was naturall to it wherein 't was created c. and then it leaves a liberty in it to rebell and to frustrate the worke of conversion and defeat it for the liberty wherein the will was created left the will under a possibility of rebelling Answ Your arguing discovers that you understand not the nature of the wils true liberty which once it had and to which it is by grace restored The true liberty of the will is willingly and freely to obey to be able to sin is no perfection nor any part of true liberty but a defect in the wils liberty I having desired but one page half fil'd with quotations out of Orthodox Writers agreeing with those your opinions transcribed by the Subscribers you hereupon promise to give me measure heaped up Resolving to make up in measure your want in weight and to supply with the abundancy of your quotations the defect of their aptitude to the matter for which you alleadge them Yo. Eld p. 67. Sect. 76. 1. You snarle at this passage in the Testimony thousands of soules which Christ hath ransomed with his blood shall be endangered to be undone here is say you the Doctrine of universall redemption asserted If the ransomed by Christ may perish to eternity then Christ ransomed not the elect onely of whose perishing there 's not the least possibility Answ Rom. 14.15 Destroy not him with thy meat for whom Christ died Job 10.28 Who but such a spider-like reader would have suckt poyson out of so sweet a floure may not the Subscribers say to you with Hicrome as I told you even now hoc non nobis sed apostolo lay this accusation at the Ap●stles doore Rom. 14.15 1 Cor. 8. 11. doth the Apostle meane that any of the Sheep of Christ could perish or that any could take them out of the hand of Christ or that any could perish that are upheld by the power of God through faith or that have the intercession of Christ improved for them c. or that are given to Christ by the Father Job 6.39 Rom. 8.38 Why if either you could or would not your selfe have answered for the Apostle or the Ministers went you not to those reverend and learned Interpreters that have expounded these Texts surely they would have taught you to have given the Ministers better usage Chrysostome would have informed you that those of whom Christ is Redeemer in respect of the sufficiency of the price may perish though not those to whom the price is applyed Paraeus would have taught you That in respect of themselves and left to themselves the best are in danger of perishing Hominibus nihil infirmius In regard of Satans formidable power they might perish In regard of the scandals themselves which without the powerfull sustentation of God are insuperable They might perish but in respect of the counsell and decrce of God in respect they are the sheep of Christ and are sustained with his interce●ion they cannot perish 〈◊〉 would have told you Reader in Yo Elder p. 100. John Goodwin alloweth this interpretation Rom 14 15. In Pauls languare saith he he is said to destroy his brother who doth that which is apt or like to destory him whether he be actually destroyed or no. Yo Eld. Sect. 77 7● 7● 8● That these who are lookt upon with the judgement of charity as these for whom Christ dyed of whom he saith the Apostle speaks may perish though not those for whom certainly Christ dyed You now impudently improve many Sections though with vaine endeavour to make three Reverend learned Ministers guilty of concurring with you in your err neous epinions concerning the power of naturall men to good supera●turall These my Reverend friends Doctor Gouge Master Scudder Master Calamy though one so weakly slanderous as your selfe deserved it not have so far condescended to you as to send me in their severall vindi●ations from that unworthy and hatefull asporsion of complying with you in your fore●aid opinions I shall present them to the Reader distinctly and word for word as they sent them to me under their ewne hands MAfter John G●dwin to demonstrate that the substance of his opinion of the power of a naturall man Doctor William Gouge his Vindication is contained in the Writings of many of the Subscribers produceth sundry sentences of theirs And in particular having gathered sundry passages out of The whole Armour of God he thus saith in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 72. I appeale to any man that will take the painee to comp●re my passages with these whether the one can be Or●hodox if the other be 〈◊〉 Here therefore behold the one compared with the other each in their owne termes and thereby judge whether the one be so like the other as is pretended The whole Armour of God Page 233. In something or other all those which believe not come short of that which they might have done for attaining unto this precious gift of faith and that is it for which another day they shall be condemned unbeliefe is in a mans power Page 604. Let every one of what ranke or condition soever he be be encouraged to apply to himselfe these glad tidings of pardon and seeing God excludeth none let not any of us exclude our selves Page 591. In the order of Redemption God hath made