Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	good_a	justifi_v	5,059	5	14.2968	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

and being in daunger without he runneth in for by faith which is inwarde and the spirite that is inwarde hee woulde iustifie an outwarde churche Againe by an outwarde false and corrupt profession he will iustifie the inwarde spirite and faith of professours to bee syncere Thus with turning and returning to and fro he woulde establishe his errour but hee doeth wearie him selfe in vaine Nowe as his dealing herein is ridiculous so hee increaseth it vnto a shamelesse and blasphemous doctrine For he sayeth that there being but one onely true Christian in a church or congregation and all the rest wicked yea and so wicked that they haue but a bare profession in worde onely without any good workes they shoulde all be counted the church of God for that one mans cause I maruaile howe his penne coulde droppe downe such poyson and he not smell the stinch thereof as he wrote it For by this doctrine euery faithfull christian shall bee aboue Christ. For Master Cartwright doeth giue them power to loose those on earth which God doeth binde in heauen and this power Christ neuer had For if the faith of one or a fewe beleeuers in an assembly be of force to make them all the Church though the rest be grosse offendours then neede they to bynde none in earth And why shoulde Saint Paule alleadge this power of our Lorde Iesus Christ if all may bee taken for the Church by the faith of some For Master Cartwright will giue vs a contrary power namely to reckon all for the churche But will you steale murther commit adulterie and sweare falsely c. sayeth the Lorde and come and stande before me in this house whereupon my Name is called and say We are deliuered though wee haue done all these abominations If Master Cartwright shoulde answere this question we shoulde heare those lying wordes for so the Prophet tearmeth them namely The Temple of the Lorde the Temple of the Lorde allis the Temple and Church of god But a denne of thieues is not the house and Temple of God And if the faith of fewe will make many wretches to be the church then the vnfaithfulnes of many shoulde be of force to make them all no Church But as my wickednesse condemneth no man but my selfe except they partake with me in my wickednes so my faith iustifieth no man to be of the church except they hold with me an outward good profe●sion according to faith For shew me thy faith by thy works saith S. Iam. 2 as who say he would not beleue there were faith if he saw not the works of faith And Paul ioyneth the beleefe of the heart and confession of the mouth both together as needeful vnto righteousnes saluation and by the confession of the mouth he meaneth al outward profession agreeing to faith because the professiō by mouth is chiefest He can not turne his words as if he spake of one truly faithful and all the rest secret hypocrites for he speaketh of the outward profession of the outward works and of the outward church granteth also that there are many outward grosse abuses further he nameth that in wordes only they hold the true faith as who say be the deeds neuer so abhominable yet for that faithful mans sake they are al to be called one church with him If Master Cartwright had sayde cleane contrary he had spoken more truely namely that if among many good liuers one wicked man were founde as a m●rtherer an idolater or an adulterer and the rest become so negligent or wilfull or are helde in such spirituall bondage that any one such open and manifest offence is incurable then the couenant is broken and disanulled with them all till they repent and redresse such wickednesse Proofe there is by the 7. of Ioshua the 13. of Deuteronomie the 9. of Ezra the 20. of Iudges the 3. of Ieremie and 1. verse By the punishment of the whole land for Sauls offence 2. Samuel 21. By the ceremonies of leprosies Of touching vncleane things By the leauen named of Paul that leaueneth the whole lūpe 1. Cor. 5. by sundry other places Wherefore this doctrine of his as it maketh for the Pope that a whole wretched multitude may be the Church and depende on one man cleane ouerthroweth the discipline of the church so it is so contrary to God and all godlinesse that I wonder anye man shoulde haue the face to auouche it If M. C. say that hee meaneth not a profession altogether corrupted but a good profession in other dueties though that bee nought which iustifieth such abuses in assemblies I maruaile howe he dare pronounce it an apparant sanctification or an holy profession in other dueties where there is so corrupt and polluted a profession in publique assemblyes Doth not the Prophet teach vs That that man can haue no name of a righteous iust and holy man which offendeth in any one grose sinne If he sinne in any one of these thinges saith the Prophet though he doe ●ot all these thinges he is a wicked man all the righteousnesse which he hath done shall not be mentioned but his wickednesse shall be vpon him And if it be true that Iames saith cap. ● 26. that not to refraine a mans tongue is to proue his religion vaine then to haue a filthie polluted profession in publique assemblies is to make all other profession filthy and polluted And so reasoneth the Prophet Haggi That as any holy meate was made vnholy and vncleane if a polluted person did but touch it or the skirt of a mans garment did but touch it so much more vncleane was that people and nation and all their holy exercises and sacrifices and all the workes of their handes becuase they polluted them selues but in one thing namely in slacking and fearing to builde the outwarde Temple which was but a figure of the outwarde Church of god at this day But we come to another of Master Cartwrights proofes which hee giueth thus They haue the couenaunts of the churches of god namely the spirit and the worde of god put in their mouthes therefore they are the Churches of god We doe not denie but that there are sundry churches of god but the question is of a corrupt profession by Popish Lawes and of vnlawfull assemblyes made thereby But whatsoeuer corruption there is as he granteth diuers yet they haue the couenant saith he of the spirite and the worde of god in their mouthes So without shame he abuseth that place in Isaiah 59 For he leaueth out one part of the couenant which is That the Lorde will come vnto Zion and to those that turne from iniquitie in Iacob and with them will hee make his couenant wherefore the worde is not the couenant to establish a Church except it reigne and rule in the Church to subdue it in obedience to the Lorde for the Lorde maketh no couenant but with

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