Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	charity_n	faith_n	justification_n	4,801	5	9.5998	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06635	Via tuta the safe vvay. Leading all Christians, by the testimonies, and confessions of our best learned aduersaries, to the true, ancient, and catholique faith, now professed in the Church of England. By Humfrey Lynde Knight.	Lynde, Humphrey, Sir.	1628 (1628)	STC 17097; ESTC S109009	96,512	358

were first infected and shew the time when and the occasion how his body grew first distempered When an house is ready to fall men doe not stand to enquire what post or principall did first decay or the time when the raine did first begin to rot it but they seeke to amend that which is most ruinous and support that part which is most subiect vnto falling If you will haue a more familiar example Obsecro inquit cogita quomodò huc me liberes non quomodo hûc ceciderim quaeras Aug. Epist. 29. S. Austin will giue you one A man saith he fals into a pit and cals for helpe hee that should lend him his hand for present reliefe fals to asking him this question Quomodo hîc cecidisti How didst thou fall in here but heare what answer he makes him I pray aduise me how I may come out neuer aske mee the question how I came in Mat. 13. In the parable of the Sower Christ himselfe giues a ful answer to those impertinent demands he tels vs that the Thiefe sowed the tares in the night time when all were asleepe Dormientibus hominibus and from this parable common reason will foorthwith conclude If all were asleep how could those of the house see him if they did not see him how could they produce him Now as the Thiefe came at vnawares and in the night season when there was none so much as dreamt of him Mat. 24.43 so likewise of this be sure saith the Euangelist if the good man of the house knew at what watch the Thiefe would come he would surely haue watched and then certainly he would haue told the time and the person The doctrine that wee complaine of is a mysterie of Iniquitie Jniquitas sed mystica i. pietatis nomine palliata it is a mysterie cloked with the name of pietie and wee know mysteries are secret and haue close and priuate working they work not openly and publiquely but by decrees leasurably cunningly and warily to auoide discoueries And as Tares sowne in good ground being but a small seed lye long couered and hidde in the earth before they appeare after they appeare they grow to another shape and so multiplie in the seed sowne such is the condition of errors sowed in the Church first it is an opinion broached by some priuat man and happily with a good intention then by addition becomes an error of some one or few which at first is not easily espied or not much regarded afterward it gathereth strength and multiplyeth it selfe into diuers parts and members of the body and so by continuance becomes a knowne errour and then the seruant makes complaint to his Master Sir didst thou not sow good seed in thy field from whence then hath it Tares but which is most obseruable the husbandman did not espie the tares vntill they had almost choked the good corne Wee say therefore that in the Primitiue Church when any heresie did arise that endangered the foundation such as was the heresie of the Arrians of the Pelagians of the Donatists and the like the first Authors were obserued the times were knowne the place was pointed at and forthwith demissarie and testimonicall letters were written which were then in vse and were sent to all the parts and sound members of the Catholique Church by which publique notice the steale-truth was discouered and after publication of his heresie the partie was repressed and excluded from the communion of the whole Church and in this alteration or change of doctrine Bellarmines reason may take place Bellar. lib. 4. cap. 5. that is in euery great and notorious mutation there may be obserued the Author the time and the place the beginnings increasings and resistance made against it but the change of Romish doctrine was otherwise it was like the cokatrise egge along time in the shell before the Cokatrise did appeare it was a secret Apostasie a falling away from the Truth which was caused at the first by an error stole into the Church Sensim sine sensu vnsensible and vnawares and therin appeares the difference betwixt open heresie and secret Apostasie The open heretique visibly and professedly in a time knowne by a person named with a doctrine publiquely professed proclaimes his heresies against all true Catholiques The secret Apostata closely and warily in the time of darknesse when the husbandman is asleepe vnseene and vnawares scattereth his seed the one is easie to bee discouered and knowne both for time and person because he worketh openly in the day the other scarcely to be discouered because hee worketh onely in the night It is an vndeniable truth that some opinions were condemned in the Primitiue Church for erronious and superstitious which now are established for Articles of faith in the Roman Church to giue an instance S. Austin complaines that in his time the rude sort of people were intangled with superstition Noui multos sepulchrorum picturarum adoratores sed illud admoneo vt Catholicae Ecclesiae maledicere desi natis vituperando mores hominum quos ipsa condemnat quos corrigere studet August de Moribus Eccles Cathol lib. 1. cap. 34. euen in the true Church I my selfe saith he know many that are worshippers of Tombes and Pictures whom the Church condemneth and seekes euery day by correction to amend them as vngratious children This holy Father complaines of some people in his daies which became superstitious in worshipping of Images whom the Church did then condemne as corrupters of true Religion the authors of this error hee nameth not the time when it began hee sheweth not notwithstanding we are all eye witnesses that this corruption hath got the vpper hand and that which was then condemned by Saint Austin and the Church for superstition was confirmed foure hundred yeares after by the second Councell of Nice for Catholique doctrine and is now decreed by the Councell of Trent for an Article of faith Hee that gaue first a Primacy of order to Saint Peter did neuer intend a primacy of power to the Pope and yet we see the Pope hath obtained it he that made pictures of Saints for memory for historie for ornament did litle dream that the works of his hands should be worshipped and that worship should bee decreed for an Article of faith and yet we see it is so established in the Church of Rome He that in testimonie of the resurrection and out of humane affection commended the memory of dead soules vnto God did neuer dreame of Purgatorie yet we see Purgatory is become a point of faith and made a gainefull marchandize in the Papall sea He that stirred vp men to charitie and works of pietie did neuer intend to make works copartners with faith in our Iustification and yet wee see this doctrine is stoutly iustified by their Proselites He that instructed the Minister at the time of the Sacraments religiously and carefully to intend that part

Touching faith and good workes it is Bellarmines confession Bell. de Justif l. 3. c. 6. The Protestants doe not deny but that faith and repentance are requisite that is a liuely faith and an earnest repentance and that without them no man can be iustified Lastly touching Iustification by faith onely it is Bellarmines confession Idem l. 5. c. 7. For feare of vaine glorie and by reason of the vncertaintie of our workes Tutissimum it is the safest way to relie wholly on the mercy of God I begge not of our Aduersaries the points in question betwixt vs but I wonder rather why they should send out such Anathemas and curses against all or any of those that denie their doctrine when as their best learned confesse that many principall points of their owne Religion yea many Articles of faith are neither ancient safe nor Catholike It is not the name of Catholique which they assume that makes good the Catholique doctrine neither is it the opinion of the great learning or the multitude on that side which must out face the truth for our Sauiour Christ doth especially note the members of his body by the name of a Little flocke Feare not little flocke Luk. 12.32 as if the paucitie of true beleeuers were the speciall Caracter of the true Church and as for the learned on that side You see your calling brethren saith the Apostle Not many wise men after the flesh 1. Cor. 1. 26. not many mightie not many noble are called And if our aduersaries list to assume all learning and knowledge vnto themselues I enuie not their great wisedome but I rather admire with wonder and pitie Mat. 11.25 and I thanke thee O Father Lord of heauen and earth because thou hast hid these things from the wise and prudent and hast reuealed them vnto babes And if our aduersaries please to reflect vpon their owne Religion they shall find likewise that the principall markes of the Romane Church were discouered and foretold long since by Christ and his Apostles that it should bee after the working of Sathan with all power and signes and lying wonders and wee know such miracles are the special caracters of the Roman Church The Spirit of God foresaw that their doctrine would consist in forginges not onely of Fathers of Councels of Schoolemen but of daily miracles in their Church and for this deceiueablenesse of vnrighteousnesse because they receiued not the loue of truth that they might be saued their iudgement was foretold and is now accomplished 2. Thess 2.11 God shall send them strong delusions and they shall beleeue lyes I list not to insist vpon such feyned miracles wrought either by their Priests or by their companions for lucre sake Aliquandò in Ecclesia fit maxima deceptio populi in miraculu fictis in Sacerdotibus Nich. Lyra in Dan. ca. 14. It is sufficient that their owne Schoolemen confesse it but I professe with Austin As they were necessarie before the world beleeued to induce it to beleeue so hee that seeketh to be confirmed by wonders now is to be wondred as most of all himselfe in refusing to beleeue what all the world beleeues besides himselfe Sect. 16. Our Aduersaries obiection drawne from the Testimomonies of pretended Martyrs of their Religion answered BVt obserue the cunning and policie of these men they are not contented to claime an interest in all ancient and orthodoxe Authors in behalfe of their Church but they would seeme to confirme the truth of their doctrine by the sufferings of Saints and testimonies of holy Martyrs Camp Rat. 10 Let vs ascend into Heauen by imagination saith Campian and there we shall find such as through martyrdome are as ruddie as the Rose and also such as for their innocencie while they liued do glister as beautifully as the white Lillies there may we see three and thirtie Bishops of Rome which for their faith were immediatly murdered one after another Thou shalt find that they liued here and dyed members of the Catholike Church I confesse the name of Martyrdome carries some shew in honor of the Church of Rome but the truth being weighed in the ballance of sinceritie it will appeare but a braggeful of froth vaine glorie for if those Martyrs and Bishops neither suffered for that faith at the time of their deaths nor in all their liues receiued that faith which is now published with Anathema to all them that beleeue it not surely those Saints and Martyrs will neuer bee found to haue liued and died members of their Church although they died Martyrs in the ancient Romane Church Let vs examine some particulars did euer any Martyr die vpon confidence of his owne merits or dare any Romanist suffer death in iustification of his owne righteousnesse was there any of those three and thirtie Bishops canonized a Saint for his adoration giuen to Images Did euer any Martyr take it vpō his death or dare any Romish priest die vpon this confidence that he hath absolute power to remit sinnes to dispense with oaths to create in the Sacrament the Creator of heauen and earth Did euer any ancient Martyr teach that the Scripture was vnperfect without the helpe of Traditions or dare any Romanist take it vpon his death that all the vnwritten verities now taught and receiued in the Church of Rome are of equall authoritie with the Scripture Did euer any Martyr take it vpon his death or dare any Romish Priest die vpon confidence that the consecrated bread depending vpon the Intention of the Priest is the corporall and reall flesh of Christ It was the case of certaine Masse priests now or lately liuing and in particular of F. Garnet who beeing demanded whether if hee were to consecrate the Sacramēt that morning he should suffer death durst after consecration pronounce openly ouer the Cup B. Andrewes resp ad Apolog Bellar. ● 1 p. 7. If this wine in the Cup whose accidents you see bee not the very bloud of Christ which flowed from his side as he hung vpon the crosse let mee haue no part either in the bloud of Christ or with Christ hereafter F. Garnet as a man perplexed made answer It might iustly bee doubted neither did he conceiue that any one was bound rashly to endanger his saluation by assuming vpon his death that any Indiuiduall Priest at a time certaine did transubstantiat the bread into the bodie of Christ but peraduenture in generall and indefinitely saith he it may bee resolued that Transubstantiation is made Ab aliquo Alicubi Aliquandò By some Priest in some place at sometime And as concerning the Saints and Martyrs of the ancient Church it is vndoubtedly true that they could not die in that faith nor for that Religion which was altogether vnknowne to their Church The doctrine of Priuate Masse the Communion in one kinde the Prayer in an vnknowne tongue the works of Supererogation the peremptorie number of seuen Sacraments the power of