Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	effect_n	faith_n	justify_v	6,955	5	8.9340	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00422	The golden chaine of mans saluation, and the fearefull point of hardening, opened and set downe in two seuerall sermons preached before the king. / By Anthony Maxey Batchelar in Diuinitie, and chaplaine to his Majesty in ordinary ...	Maxey, Anthony, d. 1618.	1606 (1606)	STC 17685.5; ESTC S94149	45,259	102

manifest that sinne doth proceede from the suggestion of Sathan working with our owne concupiscence yet euill and godlesse men they thinke they are tempted of God and when they sinne they do not sticke to say God hath so decreed it let him therefore worke his will for who hath euer resisted his will Homer that notable Heathen Poet hee answered such men very fitly in the person of Iupiter speaking in this sort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Od. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O yee foolish mortall men euer and anone you cry out of the immortall Gods imputing to them the cause of yous miseries when indeede your selues are the workers of your owne wo. 〈…〉 4. 2. Perditio tua ex te O Israel Thou hast fallen by thine owne iniquity Stigias vltrò quaerimus vndas Like the Ostridge we do pricke our selues with our own feathers and we our selues do cause the shippe to leake where we saile Onely lo this haue I found that God hath made man righteous but they haue sought out many inuentions Quare peccas quianescis 〈…〉 31. c. How comes it to passe saith S. Aug. that thou dost sinne because thou art ignorant it is not so Why dost thou sin because thou art compelled there is no such matter why doest thou sinne because it pleaseth it delighteth thy wicked and corrupted nature In the transgression of a 〈…〉 9. 5. man is his sn●re Of our owne accord wee runne wilfully into the dead fall of sinne so is it in the 9. Psal and 16. vers The vngodly is trapped how not by God but by the workes of his owne hands The Lord our God is good holy and onely holy so holy that as Iob saith the Angels are vncleane in his sight so pure that his Ministers the Cherubins Isa 〈…〉 are of fire most cleere and yet the Cherubins and Seraphins do couer their faces with their wings as not able to behold the perfect brightnes of his most pure and vndefiled Maiestie Therfore although no action can be done without God and that his power is so in all things that we cannot so much as lift vp our fingar without him For in him we liue and moue and haue all our being Yet is not God the cause of any sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 〈…〉 Wee cannot fasten the least touch of any euill vppon GOD. But so it stands Vna eademque actio tribuitur causae principali instrumentali In one and the selfe same action there is a double cause First the instrumentall cause mouing then God separated from the instrument yet giuing power of motion to the same Through this double cause of moouing there is a double worke which vnto vs seemeth to be but one For example God as appeareth in the 2. of the Acts and the 23. ver by his determinate counsell and foreknowledge deliuered vp our Sauiour Christ as the principall cause Iudas as the instrumentall cause yet neither is God to bee drawne in as a party in Iudas fault nor Iudas to bee excused as furthering the worke of God For God neuer cōmanded Iudas to deliuer vp Christ nor Iudas in deliuering him had any such intention as to doe God seruice in the execution of his will Deus agit per malos non in malis The wicked are the instruments of God Yet not God the cause of their wickednesse God is the cause of the action but not of the euill or quality in the action For example A man trauaileth his horse by the way he is the cause of his going but if his horse halts or haue an ill pace he is not the cause of his ill going A cunning man striketh an instrument with his fingars he is the cause of the sound but if the Instrument be bad or the strings not well chosen hee is not the cause of the ill sound The Iron rusteth thou wilt not wite it vpon the Smith Wine sowreth the fault is not in the vintner In the heauens there is a double motion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fixed Starres and the whole 〈…〉 ● lib. ●ami●t● Globe of all is carried about with one Sphere and with one motion yet the planets in themselues haue a wandring and vncertaine course The like 〈…〉 we may vsually behold in euery clocke the greatest and highest wheele moueth and carryeth about all the rest yet in this motion some wheeles turne to the right hand others to the left and that by a contrary course So then it fareth thus with the wicked As hee that hath an euill and corrupt stomacke if hee doe eate hony it turneth into gall or as if a mans hand be out of ioynt when he would moue it one way it turnes another so the wicked and godlesse men whereas the light of nature Gods spirit and his word leadeth them one way their owne vil● inclination their own concupiscence leadeth them another Now then what shall we say is there vnrighteousnesse with God doth he cause vs to commit sinne No God forbid wickednesse should bee in God or iniquity in the Almighty But as it is saide before Euery man is drawne away by his owne concupiscence Iob. ●● and is inticed lust when it hath conceiued bringeth forth sin and sinne when it is finished bringeth 〈…〉 forth death Hauing hitherto freed God from all imputatation of euil by shewing from whence sin comes and that God is not the author of it wee doe heere meete with the Pelagian Heretike who not able to vntie this knot affirmes that the wicked are reiected for the sins which God fore-saw they would commit and so contrariwise the godly preuenting the grace of God by their merits are predestinated and chosen through faith and good workes which GOD fore-saw they should doe Making Gods eternall election to depend vppon our faith and vppon our workes whereas cleane contrary our faith our good workes and all the good that is in vs doth wholy depend vppon Gods free election Saint Paul saith directly God hath chosen vs in 〈…〉 his sonne Christ before the foundation of the world was If in Christ Assuredly it appeares we were vnworthy in our selues and so Gods election is the cause of our good workes Et causa non est posterior suo effectu the cause it doth neuer follow the effect The learned Schooleman makes it plaine Non ideo electus est quis quia talis futurus erat sed ex tali Lomb electione talis est factus No man was euer chosen through faith and good workes which GOD fore-saw that hee should doe but the faith and good workes which we now doe proceede from the eternall election which went before This doth the Apostle very plainely set downe ●m 1. 9 God hath saued vs and called vs not according to our workes but according to his owne purpose and grace which was giuen to vs through Iesus Christ before the world was Calling Moreouer

that for the most part our thoughts words and workes are guided by the good spirit of God for as many as are led by the spirit 〈◊〉 8. 14 of God those are the sonnes of God then wee may assure our selues that we are Iustifyed How soeuer we be chosen from the beginning by Gods loue and after Called by his word yet there is neuer assurance vnto vs vntill the Holy Ghost hath sealed it vp in our hearts which sealing is our Iustifycation Thus to assure vs of our Iustification it is not enough to be Called to the knowledge of Saluation in Christ by his word but after this knowledge to lay hold vpon Christ by a working faith and so to hold on and continue still an holy Christian and sincere course of life that at length as Salomon saith In water face answereth face so in this 〈◊〉 27. 19 worke of Iustification our spirit may answer vnto Gods spirit that we are his Euen as the pure and Christall Glasse doth liuely represent the Image which is set before it so the heart once Iustifyed by a liucly faith in Christ in some good measure doth expresse the image of God and striueth to come vnto this marke which is here propounded namely our Glorifycation Glorifying THe fourth Linke of this Cheine is Glorifying Which Glorifying is the highest steppe of Salomons Throne it is the exceeding great reward which God promised vnto Abrahā it is that eternal weight of glory wherof I neither know how to begin nor how to make an end of speaking In vita aeterna faciliùs Au● sim● possumus dicere quid ibi non sit quàm quid ibi sit In describing the glorie of the world to come it is easier to expresse what is not there then what is there For there is no discontentment nor griefe no faintnesse nor infirmitie no mourning nor miserie no corruption nor death but ioy fulnes of ioy for euer such ioy as if we had once tasted wee would despise the pleasures of a thousād worlds in hope of assurance to inioy it For after we haue waded through the miseries of this life at length in the twinckling of an eye in a moment with the sound of a Trumpet wee shall bee carried into the heauenly Paradise into Abrahams bosom thousand thousands of Angels and Saints shall receiue vs with ioy and singing Our meate shall bee that bread of life and that Heauenly Manna which will tast like whatsoeuer thing wee desire our drinke shall be the water of life which if we haue once tasted we shall neuer thirst again our mirth and musicke shall be the song of the Saints Alleluia honour and praise and glory bee vnto him 〈…〉 13. that sitteth vpon the Throne and vnto the Lambe for euermore There shall we reioyce continually in the presence of the holy ONE wee shall be his Saints and he shall be our God neither shall we feare death any more neither sorrow nor crying nor feele any want againe The Lord of Hostes who is the King of glory he will take vs by the right hand and leade vs to the garden of comfort to the fountaine of ioy where all our garments shall bee washed pure in the blood of the Lambe and allteares shall be washed from our eyes There shall we see the Courts of the Lord of Hosts new Ierusalem the Citty of the great king Where there is no night nor any candle nor yet the light of the Sunne for the Lord himselfe shal be our light and with him we shall shine as the starre in Heauen Heere shall we bee clothed with white robes the innocency of Saints wee shall haue Palmes in our hands in token of victory We shall be crowned with a diadem of pure gold which is immortality and seruing God a while in this short life there shall we haue riches without measure life without death liberty without thraldome solace without ceasing ioy without ending O blessed are they Lord that dwell in thy house where the Sonne of God in glory is light vnto their eyes musicke vnto their eares sweetnes vnto their tast and full contentment vnto their hearts where in seeing they shall know him and in knowing they shall possesse him in possessing shall loue him and in louing shall receiue eternall blessednesse that blessed eternity the Garland we run for and the crowne we fight for In a word Here we shall come vnto the end of all our desires for what else is our end but to come to that endles glory which hath no end The Queene of Sheba when she had seene the 1. Ki 〈…〉 riches and royalty of Salamons Court she said vnto the King It was a true word which I heard in mine owne land of thy prosperity happinesse but now I haue seene it with mine eies lo the one halfe is not told mee so concerning the glorious fruition of eternity in the life to come whatsoeuer may possiblie he deliuered by the tongues of men yet vndoubtedly the one halfe cannot bee told vs. By this place of Scripture thus rising by degrees the Katharistes the family of Loue and the Puritanes of our times would gather this conclusion Forasmuch as here are certaine degrees set downe whereby Gods Church is builded and whereby the members of the same do grow vp in Religion therefore now in this life by a Godly reformation we may attaine vnto perfection This selfe conceited and head-strong opinion of theirs hath beene the first cause and ground of all the troublesome contentions which long since haue beene raised and now at this day are continued in our Church For diuers men while they take themselues as Iob saith The Onely-wise men and pure in their owne eyes dreaming still of a certaine imagined perfection they neuer ceasse to bee clamorous to the Christian Prince troublesome to the quiet state and diuers of them very dangerous people to the whole Church of God In this verse of our text there is an end propounded there is a marke set vp where-vnto euery Christian must labour to attaine and striue by all good endeuor to come But alas who can say that his heart is cleane and man that is borne in sinne and conceaued in iniquity while hee is clothed with sinfull flesh how can he attaine perfection That the Militant Church of Christ hath had imperfections in all ages it is a plaine and an vndoubted truth For if euery mēber be imperfect how can there be perfection in the whole Perfectio nostra magis constat remissione peccatorum quàm perfectione virtutum Our perfection consisteth rather in the forgiuenes of our sinnes then in the perfection of our vertues In truth thus stands the estate of a Christian mans life in this world As a man trauailing a long iournie to a far cittie hee doth not continually go but hee resteth here and stayeth there hee baiteth in one place and lodgeth all night in an other yet still hee is going forward and