Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	bring_v	faith_n	justification_n	4,461	5	9.1163	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17036	An ansvvere to Master Cartvvright his letter for ioyning with the English Churches: whereunto the true copie of his sayde letter is annexed.	Browne, Robert, ca. 1550-1633.; Cartwright, Thomas, 1535-1603.; Harrison, Robert, d. 1585?, attributed name.	1585 (1585)	STC 3909; ESTC S109433	77,571	102

both for the sinnes of the priests and of the people which doeth plainely prooue that by one common doctrine they acknowledged all to bee sinners and to haue neede of the grace and mercie of God What then is to be meant By those heauie burdens which they layde on mens shoulders Master Cartwright sayeth They were the burdens of the morall lawe that is the dueties of righteousnesse which all men perpetually ought to obserue and doe Surely this burden both Christ him selfe and all the Apostles and prophets doe lay on vs more straightly then euer did the Pharisees For what strayght commaundements doeth Christ geue Against vnaduised anger reproching offences against lust of the heart wanton lookes and all occasions of sinne Also against swearing against reuenge against hatred against hypocrisie against distrustfulnesse and a number such like And he threatneth in the fift of Matthewe That for breaking the least commandement a man shall bee thrust out of the kingdome of God And howe often is the burden of the Lorde the burden of the Lorde repeated in the Prophetes wherefore that burden or yoke is rather meant which is named in the Actes That they tempted God to lay a yoke on the disciples neckes which neither they nor their fathers were able to beare This burden was the ceremonies of the olde Lawe which were more intollerable to others then to the Scribes and Pharises For they being most of them Priestes and Leuites were not to bring their tythes first fruites and offringes to Ierusalem as did others from all quarters round about For they dwelt at or about Ierusalem especially those whome Christ rebuketh or else came to Ierusalem to minister in their course And they tooke tythes and payed none saue onely the tenth parte of the tythes that were brought them They did very straightly looke to their tenthes and to all clensings purifyings vowes and offrings c. for they were their liuing and maintenance Wherefore it being a great trouble and burden to others to come from all places of the worlde to Ierusalem euery yeere as the Lawe then did bynde them also to pay their vowes and their tenthes and first fruites and to obserue their purifyings c. and no trouble at all to the Scribes which kept at Ierusalem no maruaile though Christ say they layed heauie burdens vpon other mēs shoulders but would not touch them them selues with the leact of their fingers For there being an hundreth occasions in the yeere whereby the people might become vncleane as by touching tasting handling by the death of any that should dye by them by diseases by ignorances and escapes c. they were to bee cleansed by the sprinckeling water and to bring their offeringes to Ierusalem But Master Cartwright might haue alleadged a more likely proofe then these out of the Romanes namely That Israel sought not righteousnesse by faith but as it were by the workes of the Lawe for they haue stumbled at the stumbling stone For answere hereto we shewed before that the Israelites made a profession of their faith in the Messiah euen till the tyme that he plainely shewed him selfe and then they reiecting him and yet beleeuing that he was still to come their faith became as no faith they beleeued in a Messiah which was to come but they stumbled at him which was come And so he was vnto them that stumbling stone and rocke of offence And so this worde as or as it were is well added of Paul For hee meaneth that their doctrine and profession was not openly nor directly to seeke righteousnesse by the bare Lawe but by their rebellion against the Messiah that was come they did as much and as they tearme it indirectly So as it were they sought righteousnesse by the Lawe when they kept the ceremonial law without the Christ that was come though not simply without the Christ they looked for yea they ●eleeued that the ceremonies did still offer and represent Christ vnto them so made profession that to keepe the ceremonial law was to keepe their faith and beleefe in Christ But they hauing refused Christ cōe alreadie and christ hauing abolished that law they might well be said to seek righteousnes without faith in christ Thus it is manifest that the doctrine sacrifices of the Iewes was to haue righteousnes and atonement by Christ whome their sacrifices did signifie but their deeds and practise in refusing Christ was as much as to seeke righteousnesse by the law Nowe those which refused christ and beleeued not in him were vtterly separate as was shewed before from the communion and fellowship of the churche And therefore this matter is altogeter against him As for that place of luke he abuseth it too much for the parable of a pharise which speaketh of matters as though they were when in deede they were not he alleadgeth for proofe of all the Pharisees doctrine First the fault of one Pharise if he had bene faultie can not prooue them all faultie then also the parable of a fault doeth shewe it to be no fault committed but imagined or supposed as if it were committed Thirdlye Christ in that place mindeth not to rebuke any doctrine of the Scribes and Pharisees but as the text sayeth he spake a parable vnto certaine which trusted in them selues that they were iust and despised others None are named to teeche any such doctrine but certaine are rebuked for trusting in themselues wherefore the like proofe to this might I alleadge against him namely that very many in England both preachers and others doe trust in their riches or power or wisedome or good workes c. Therefore the preachers in Englande doe teach men to trust in thēselues But as this proofe is fonde so the conclusion that followeth is according For he concludeth that the dumbe ministerie is as lawful and good as the ministerie of the Scribes which taught vntruely saith he in the chiefe grounds of religion Although he cannot proue such vntrue doctrine yet howe doeth it followe that their ministerie which faileth in all poyntes shoulde bee as good as theirs which fayleth but in some poyntes For the dumbe ministers wee prooued to haue no parte nor worke in the ministerie And the Scribes hee confessed before to sit in Moses seate to teache true doctrine to haue a calling by the Churche Agayne they must needes edifie more which preache much trueth then they whiche are no preachers at all But the Scripture is playne that if anye preache muche trueth and yet doe preache heresies withall they are to be auoided as it is written Reiect him that is an heretike after once or twise admonition And though the Churche is to admonishe such yet if it will not or can not then any man particularly hath this libertie to admonishe except for his scornefulnesse and obstinacie he be vnworthie And then we are forbidden to receiue them to house or

good thinges they offer vnto vs that I suppose I may not well yeelde vnto the grounde hereof I take from the former parte of my answere that for so much as they are allowed by the churches of god they ought vntill remedie may be founde of so great disorder to be heard and receiued so farre as they can giue vs any thing that is of christ and for this cause our Sauiour christ commanded that the Scribes shoulde be heard in that they taught truely which honour our sauiour christ woulde neuer haue giuen vnto them vnlesse the churche calling had mooued him thereunto 〈◊〉 had it bene lawfull for the people otherwise to haue hearde them for it is euident that their vnfitnesse and vnlawfulnesse in the ministerie although another way was as great as it is in our reading ministers they were all together deceiued in the Messias for neither knewe they that Iesus was the christ nor yet that the christ whome they looked for shuld be the sone of god but held him for a bare nakedman It appeareth also that they taught the iustification which is by the lawe of workes not onely in the eighteenth of Luke but euen the very selfe same place where our Sauiour commaundeth this audience vnto them for speaking of the workes of the morall Lawe which they woulde not touch with one of their fingers hee saith that they layde them vpon the peoples backes as burdens which coulde not be borne whereby our Sauiour besides the Pharisticall pride and Lordlinesse in teaching signifieth that they taught them to iustification seeing that if they had onely taught them as testimonies and fruites of faith they had not bene vntollerable but as our Sauiour saith an easie yoke and as Saint Iohn sayeth not grieuous or heauie Now the dumbe ministerie is not farther off from the institution of a lawfull ministerie then to teach vntruely in the chiefe groundes of Religion neither is the edifying of the church respected in making lawes for the ministerie lesse hindered by a ministerie teaching false thinges and that in so waightie pointes as by an vnpreaching minister and according to this saying of our Sauiour christ we may see what the practise of the Prophetes had bene before who although they had oftentimes to doe both with false teachers and Priestes that dumbe dogges and not able to barke yet giuing the people warning of their corruptions and insufficientnesse threatning also the casting them from the ministerie in the good time when the Lorde shoulde haue pitie on his Church they are neuer founde to haue forbidden the people to come to their sacrifices or to bring their sacrifices commaunded by the lawe vnto them yea our Sauiour that liued in the corruptest times of the Churche and when things were most confused and fewest steppes of any lawfull calling to be seene yet commaunded the man whome he purged from his leprosie to shewe him selfe vnto the priest where it is to be obserued that he saith to the priest generally without willing him to make choise of a priest better instructed or affected vnto the trueth then the rest but indifferently vnto the priest the high priest albeit hee was at that time contrary to the Lawe made a yeerely officer although he entred in by Simonie and rewarde vnto the Romanes yet notwithstanding we see our sauiour bare him reuerence for his office sake and as before his Iudge in spirituall causes gaue an accompt of his doctrine we haue another example of reuerence vnto such rulers euen in thinges that were done by them wrongefully for Ieremie being as it appeareth suspended for a time from comming into the Temple and albeit at libertie of his body woulde not least as it seemeth be should make a tumult enter into the temple and therefore hauing written that which he had to say sent Baruch to reade his sermon in the temple moreouer when a magistrate is not able to doe some parte of his office as for example being able to doe the dueties which are to be perfourmed in peace is insufficient for mortall offences yet no man refuseth to take that which he is able to giue because he is not able to doe all that is required Euen so endeuoring to our uttermost to a sufficient ministerie I woulde thinke in the meane season that the good thinges that they are able to giue vs may be taken at their handes and if any say that it is of the substance of a church minister to be able to teach and therefore he is no minister that hath not that habilitie it may be answered that it is of the substāce of a good lawfull minister of God but not simply of a minister whereunto it is sufficient to haue the church calling as it is of the substance rather of a lawfull magistrate to be able to iudge betweene his subiectes then simply of a magistrate whome the election of the people or of other to whome his choise belongeth maketh a magistrate of the Lorde although he be no lawfull or sufficient magistrate as therefore we take him for a magistrate which for the ignorance of his charge may be called an idoll magistrate Euen so it seemeth that he may bee holden for a minister which hath the Churches calling albeit he be not able to doe the principall charge of that ministerie Neither doeth the place of the Prophet 〈◊〉 whiche sayeth because they haue refused knowledge they shall bee no Priestes vnto him stande against this the Prophet rather giuing a rule to followe in the election or disposition of them then shewing howe farre they may be vsed finally to that which is obiected of communicating with their 〈◊〉 in taking any thing at their handes I answere first that the same might haue bene laide to the peoples charge vnder the Lawe which is neuer done of the Prophetes Secondly if by communicating with him we shoulde make him minister I graunt that a piece of his guilte would sticke to our fingers but when that is not I see not howe by receiuing the sacramentes of him which partake more vnto his wickednesse then the sonne is partaker of his fathers murther because he receiueth of his fathers gifte some parte of his owne landes and moueables and so much there then here as the father giueth his owne thinges where the dumbe minister doeth onely dispence the giftes of the Lorde wherefore it may bee rather feared least in refusing the Sacramentes offered by him we put the Lorde awaye from vs whose they be then in taking the Sacramentes at his handes to bee parteners of impietie which is the meanes and can take no holde of the Sacramentes in any sorte For euen as not able to auoyde him I may communicate with a minister that is an adulterer without being partaker of his adulterie Euen so also may I communicate with a dumbe minister and yet neuerthelesse be free from his impietie Thus haue you my aunswere written not without the feare