Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	free_a	grace_n	justification_n	4,592	5	9.0747	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77484	A Scotch antidote against the English infection of Arminianism Which little book may be (through Gods blessing) very useful to preserve those that are yet found in the faith, from the infection of Mr John Goodwin's great book. By Robert Bailie, minister of the Gospel at Glasgow.	Baillie, Robert, 1599-1662.	1652 (1652)	Wing B469; Thomason E1401_2; ESTC R209483	23,195	121

nobis operatur velle nos operamur sed Deus in nobis operatur operari hoc nobis expedit credere dicere hoc est pium hoc est verum ut sit humilis submissa confessio detur totum Deo Tutiores vivimus si demus totum Deo non autem nos illi ex parte nobis ex parte committimus Bernard Non partim gratia partim liberum arbitrium sed totum quidem hoc totum illa sed ut totum in illo sit totum ex illa Quid igitur ais agit liberum arbitrium Respondeo breviter salvatur tolle liberum arbitrium non erit quod salvetur tolle gratiam non erit unde salvetur opus hoc sine duobus esse non potest uno à quo sit altero in quo vel cui sit Deus autor est salutis liberum arbitrum tantum capax est dare illam nisi Deus nec capere valet nisi liberum arbitrium Man abusing free will lost both himselfe and it For when by free will sinne came free will was lost through the greatnesse of the first sin wee lost freedome of will to love God Man in his Creatiō received a great strength of free will but by sin did lose it by willing of evill justly have we lost power to good who by power to good freely did chuse to will evil We say not that by Adams sinne free will is lost but that in men subject to Satan it serves only for sinning and is not able to make any live well and holily except the will of man it self by the grace of God bee made free God without us makes is to will when we wil and will so that we doe hee works with us yet without him both making us to will and working with us when wee will we have no power to do any good or pious work It is certain we will when we will but hee makes us to will of whom it is said God works in us the will Wee worke but God in us works the work It is good for us both to believe and speak thus this is piety this is truth that there may be a humble and submissive confession and all be given to God Wee live more safely when wee give all to God and doe not commit our selves partly to him and partly to our selves Bernard Not partly grace and partly free will but both the one and the other is all But so that all is done in the one and all from the other What then wilt thou say does free will I answer shortly it is saved take away free will and there shall bee nothing which can bee saved take away grace and there shall bee nothing whereby to save This work without two cannot bee the one in which the other from which it may be done God is author of salvation free will only the subject therof none can give it but God nothing can receive it but free will Our second proposition The efficacious grace of God in mans conversion is insuperable by mans will which the Arminians professe most to oppose to wit that free wil nor naturall corruption does never is never able to overcom the motions of the Spirit of God when he purposes to call efficaciously and convert John 6.37 All that the Father giveth me shall come to mee 8.45 Every one that hath heard and learned of the Father commeth unto me Rom. 8.30 Whom hee hath called them he also justified also who have efficacious grace these have the spirit of Christ and who have Christs Spirit are Christs members Againe not only the will of man doth ever obey Gods efficacious calling but it must doe so for the efficacie of Gods call stands in the removing of all the perversnes and stubbornes that is in the will in making the heart new soft and pliable to the Call in making us will and believe Phil. 1.29 Vnto you it is given not only to believe but to suffer Phil. 2 13. God worketh in you to will and to doe Ezek. 36.26 A new heart I will give to you a new spirit will I put in you I will take away the stony heart and give you a heart of flesh Thirdly GOD in mans conversion employes his strong and mighty power which the Devill the World and the Flesh cannot overcome being the far stronger Ephes 1.19 That yee may know the exceeding greatnesse of his power to us ward who believe according to the working of his mighty power which he wrought in Christ when hee raised him from the dead 1 John 4.4 Yee have overcome them for greater is hee that is in you then hee that is in the world Matth. 12.29 How can one enter into a strong mans house and spoile his goods except he first binde the strong man and then he will spoyle his house Fourthly The Creature cannot hinder its own Creation nor the dead man his owne quickning nor the child his own generation nor the darknesse it s owne illumination nor the white paper the writing on it selfe nor the blind eye the restitution of its light nor the weake person the draught of a strong hand Now Scripture oft compares the action of the Spirit converting a soul to a creation a new life a regeneration an illumination c. Fifthly if the will of man could overcome the efficacious working of the Spirit of God then could the Decree of our Election and Salvation be made altogether uncertain and oft be made null by the repugnance of mans will and the victory of our wickednesse over the best and most efficacious will of God but this were against Scripture Esay 14.24 The Lord of Hosts hath sworn surely as I have thought so shall it come to passe and as I have purposed so shall it stand the Lord of Hosts hath purposed and who shall disanull it 2 Chron. 20.6 In thy hand is there no power So that none is able to withstand thee Rom. 9.29 Who hath resisted his will 8.30 Whom he hath predestinated them he also glorified The Fathers go here the Scriptures way have some passages of Augustine cited by Bellarmine himselfe m Deo volenti ●lvum facere ●ullum hominum ●sistit arbitrium ●ic enim velle ●ut nolle ●n vo●entis aut nolen●is est potestate ●ut divinam vo●untatem non impediat nec ●superest potestatem non est duhitandum voluntati Dei vo luntatem huma●am resistere non posse provisum est infirmitati voluntatis humanae ut indeclinabiliter inseparabiliter ageretur ideo quantumvis infirma non deficeret nec adversitate aliqua frangeretur No will of any man resists God when hee hath a minde to save For to will or nill is so in the power of him that wils or nils that they doe not hinder the will of God nor overcome his power doubtlesse the will of man is not able to resist the will of God God has so provided

God foresaw saith the Pelagian who should be holy unblameable by their own freewill and therefore hee did elect them before the foundation of the World because hee foresaw they would be such What answers hee to this Arminian Objection in the mouth of the Pelagians b Intueamur Apostoli verba atque videamus utrum propterea nos clegit quia sancti futuri eramus an ut essemus benedictus inquit Deus c non quia futuri eramus sed ut essemus nempe certum est nempe manifestum est ideo quippe tales eramus futuri quia elegit ipse praedestinans ut per gratiam ejus tales essemus cernitis proculdubio cernitis quanta manifestatione Apostolici eloquii defondatur haec gratia contra quam merita extollunt humana tanquam homo aliquid det Deo retribuatur ei Let us behold the Apostles words and see whether therefore hee did elect us because wee were to be holy or that wee might be such Blessed says the Apostle be God who has chosen us not because wee were to be such but that we might bee such Why the matter is certain it is manifest for we were to be such because God predestinating did choose us that wee by his grace might become such you see doubtlesse you see with what evidence of Apostolike utterance this grace is defended against which humane merits extols it selfe as if man did give any thing to God and it were rendred to him So does the Father convince the Pelagians from these same words hee also closes the mouthes of the Semipelagians who taught that albeit works and holineffe was not prior to Election yet Faith or at least some beginnings of faith behoved on our part to go before to these thus he speaks c De dono Perseverantiae cap. 7. Audiant ipsi in hoc testimonio praedistinarisecundū propositum ejus qui universa aperatur ipse ut inerpiamus credere operatur qui universa operatur nec fides ipsa praecedit non enim quia credimus sed ut credamus elegit nos Let even these heare in this passage predestinated according to his purpose who works all things hee that works all things works also that wee begin to believe neither doth faith it selfe goe before his worke for he has chosen us that wee might believe not because we did believe Against both the whole and half Pelagians so he concludes triumphantly d Contra istam veritatis tam claram tubam quis hom● sobriae vigilantisque sidei voces ullas admittat humanas Our second argument from Rom. 11.5 Against so cleare a trumpet of Truth what person of sober and watchfull faith will admit the contrary voice of any man Another Scripture Rom. 11.5 Even so also at this present time there is a remnant according to the election of grace and if of grace it is no more of works otherwise grace is no more grace Here the Reason is given why among the misbelieving obstinate wicked Jews there was a few remnant who did believe and were saved the grace faith salvation of this Remnant is ascribed to their Election as the Cause this Election is affirmed to come alone of Gods Grace and denied to have proceeded of any of their works yea these things are not simply affirmed that the grace and salvation of the remnant came from Election that this Election was of grace that it was not of works but farther works and grace in this matter of Election are declared to be incōpatible so that those who make our Election to depend on works or to be posterior in Gods mind to his foreknowledge of our works say what they will they are enemies of the grace of God This place is so cleer that Arminius so long as hee lived durst never ascribe Election to good works as his followers now do yea the Lutherans to this day dare not doe it but the place refutes even that which they say that Election is of Faith albeit not of works clearly enough especially as Arminius expounded Faith for hee made Election and Justification to depend on Faith not as it is an instrument applying Christ but as it is an Evangelicall work which God hath appointed under the Gospell to be a saving quality of it selfe as perfect obedience should have beene under the Law In this sense Faith is a true worke and who denyes Election to be of works denyes it as well to be of Faith which is a work But take Faith as you will this place removes it from Election for it ascribes Election to Gods grace alone excluding Faith works or what ever is in us The clearnesse of this place changed Augustine his minde and delivered him from that Lutheran errour wherein long he lay believing Election to have beene of Faith albeit not of works e Ad hoc perduxi ratiocinationem ut dicerem non ergo elegit Deus opera cujusquam in praescient●a sed fidem in praescientia elegit ut quem sibi crediturum esse praesciret ipsum eligeret sed nondum diligentius quaesieram nec adhuc invenerā qualis sit Electio gratiae de qua Apostolus Our third argument from Rom. 8.28 This was the issue of my argumentation that I said God has not chosen any mans works in his foreknolwedge but hee has chosen faith in his foreknowledge but I had not at that time diligently enough enquired neither had I yet found what was that Election of Grace of which the Apostle spake A third Scripture is Rom 8.28 Whom hee did predestinate them hee also called and whom hee c. Here Election is made prior to calling and Justification as they to glorificatiō much more to faith works perseverance which are all posteriour to calling wee must first bee Justified before we can persevere to the end we must first be called by the Word Spirit before we can believe Faith then and works and perseverance are posterior to effectual vocation much more to Election which in this Scripture is set before vocation it selfe yea before all the consequences and effects of vocation The Arminians cannot get away from the grip of this place but by wresting of it pittifully both at Hage Cōference and in the Synod and all their posteriour writs they with a strange impudence avow that Predestination Vocation Justification in this place is no wayes relative either to grace or glory but only to the crosse and affliction of all the malepert Wresters of Scriptures that live this day the Remonstrants are the chief This present subterfuge is Socinus his Invention a wicked Heretick who denyes the merit the power and the true satisfactions of Christs death bloud and so indeed hee hath reason if his grounds be true For with Arrius he spoyls Christ of his Godhead which if hee did want his bloud and death could not be satisfactory for any one sin yet this most pernitious heretick the Arminians think no shame to follow in wresting