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	justification_n	justify_v	66,293	5	9.1095	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A30543	Something of truth made manifest (in relation to a dispute at Draton in the county of Middlesex in the first moneth last) in opposition to the false account given of it by one Philip Traverner, in his book styled the Quakers-rounds, or, A faithfull account, &c. / and this is written ... by E.B.	Burrough, Edward, 1634-1662.	1658 (1658)	Wing B6026; ESTC R22012	18,268	26

divers of us at that meeting which is not particularly related which definition of our justification they could not except against for we never were nor are ashamed to declare what we hold concerning justification which is through faith in the blood of Christ the seed of the Covenant and though at that time they made much jangling yet to no purpose as to convince us of any errour or any sober men there present of any errour in us as concerning that thing And whereas it is related as if I should say We are men brought up at plow-tayle and understand not Scholar like terms my words were not thus spoken but upon the occasion of their speaking words which is not in Scripture-language as inherent righteousnesse for such like Whereupon I desired them to keep to the form of sound words and of Scripture-language that people might understand what they spoke For said I ye are Scholers as ye professe and some of us were brought up at Plow or Cart and may be doth not understand Scholar-like termes though I did not meane all of us and what some of us do understand as to that I shall not now speak yet this I say the least of us doth understand betwixt truth and error and between that which is righteous and that which is unrighteous and in that is more peace then in the knowledge of Arts or Tongues and our knowledge in that is dung and losse in comparison of the other And as to Justification upon which subject we contended a long time though they foolishly charged us with it we do deny utterly the works of man and the works of mans righteousnesse as in relation to our justification and that it is only and wholly by grace and gift of God and the righteousnesse of Christ who is revealed in all that believe in him by which justification comes yet say we that faith without works is dead and will not justifie a man but by that faith which brings forth works even the works of God in us and through us by that faith are we justified and according to the Apostles words so we believe not by works of righteousnesse which we have done nor by a dead faith without works but by a living faith which worketh in us are we justified Let vain men deduct what they may this is truth in the sight of the Lord and all men These indeed are the particulars upon which the Controversie depended and having been some hours together they were willing to depart and R. G. would give little hearing to me when I charged him with something uttered by him at divers times in my hearing which I should have proved to be unsound doctrine and error had he had that patience to have stayed and whereas P. T. doth speak of having a Pope in our bellies with such like scornful words which a discreet man would not have defiled his mouth withal but that he must shew himself to be of the generation of Priests who persecuted the innocent in every age and for his telling of our error and recovering of our feet out of the snare and delivering us from the delusion its true his words stands but upon a supposition and that supposition stands upon the report of others as he seems to intimate which is but a thing far off true credit for what error and snares and delusion did P. T. convince us of in five hours discourse not any at all but the rather was forced to confess to the most part of what we delivered then what need was there to utter these his words in writing as if he had heard some great matter of delusion or error but all these his words I do bear and if he hath harboured such thoughts of us as it appears too much by his words let him cleanse his heart by repentance lest his intended evil bruise his own head And whereas he hath commented upon a book called a Standerd lifted up which book I own and that which is therein written and himself is forced to own what himself objects against and comments upon if saith he E. B. mean so and so then his words are truth but if so and so then it is Pope like or such like Alas poor man must I be judged upon thy own meaning nay or must thy interpretation be the judge upon my words We have no such law my words stands true as I have laid them down to be received by such as are spiritual and such as loves to raise constructions falsely where there is no just ground their judgement I do deny and charity will teach P. T. to judge upon the best sence and so let him own my words as truth and judge himself for his false construction of true and upright words onely this I take notice of saith P. T. A perfect conformity to the Law of God in our own persons though not wrought in our own strength but in the strength and power of grace the spirit working all in us and for us is no other then the righteousness of the Law I need not much strive to confound this black doctrine by many arguments or multitude of words for the thing as laid down in his own words is vile and abominable to the understanding of any spiritual man for say I if it be the spirit working in us and for us not in our own strength then is it God that worketh in us both to will and to do and the fulfilling of the righteousness of the Law in us and not the righteousness of the Law wrought by us and if it be in the strength and power of grace not in our own strength then it is the work of Christ in us and the work of Gods own righteousness in us and any man that knows the least of God in truth will witness to this and against his imagined doctrine held forth by P. T. I might demand a proof of him from Scripture where it is said or signified that the working of the spirit all in us and for us and the working of the power of grace in the creature is reckoned to be our own righteousness the righteousness of the Law and my words stands true from which he draws his false consequences and layes down his dark assertions and my own words I do own which are such as are taught by Christ and guided by him in all the wayes of righteousness are justified by him and none else not in any word or work whatsoever but in what they are led to fulfil by him and in these words there is neither contradiction nor unsoundnesse though he hath ignorantly charged them with both but the words shall stand for a testimony against him and all his false deductions and he and all shall know that God justifies the righteous and condemns the wicked and that it is the new man that is justified and not the old and let righteous men judge what can be in such a mans heart who can draw so bad

then said many of the people saw to be the very truth and all was well satisfied except such as might harden their hearts and much more pass'd betwixt us As to this thing which I cannot relate onely P. T. as he began so he goes on giving a report in his Relation of much more then himself spoke and a great deal lesse then we spoke which thing in him is not very fair nor honest For I then proved by many Scriptures that some were perfect in this life 1 Cor. 2. 5. even perfect without sin Iohn 1. 47. 1 Iohn 3. 7. and yet I did declare at that time that many of the Saints and Children of God were not come to the state of perfection which admits of no addition for many of the Saints daily receives more and more of Gods wisdome and of his power and life revealed in them wherein they grow up to God from strength to strength And though they did so much contend against it yet in the end was forced to confesse to the substance of what we speak as to the particular of perfection The next thing is concerning perfection and I am charged with holding that perfection is attainable in this life which thing I did hold forth and contend for it and am not now ashamed of it and my very proofs which then I used some of which are related by P. T. is sufficient enough to prove the particular if I should say nothing more and even as the thing is related though what I spoke the whole is not related by much as about this particular of perfection but what is related shall stand as a witnesse for me and against them that doth so much plead against perfection even of such perfection to be without sin in this life And to this I shall say little more but leave his own relation unto the consideration of sober people onely must say that P. T. hath belyed his own memory in saying his relation is A Faithfull Account and yet hath related much more then he spoke also about this particular As to the next thing which is objected against me That the Scriptures were given to the world and not to the Saints this is utterly false was neither thus spoken by me nor yet my meaning And at the Dispute I did deny that I spoke the words neither had I any such intent as they have deducted though still I do confidently affirme that that Scripture Iohn 5. 39 was spoken to the unbelieving Jewes that went about to kill Christ who had never heard Gods voyce nor seen his shape nor had not Christs words abiding in them and to them he spoke that Scripture mentioned neither had I any such meaning but that the Saints and all sober people and all people might search the Scriptures though such a bad consequence they have drawn upon my words and saith it is a giddy assertion that hath dropped from me and yet himselfe is forced to confess what I spoke is true to wit that that Scripture in the fifth of Iohn was spoken to the unbelieving Jewes and not to the Saints and yet P. T. to confound himself confesses that I said the Epistles were given to the Saints and this is a contradiction from his own pen First to say that I asserted the Scriptures were given to the world and not to the Saints and yet saith I confesse the Epistles were given to the Saints which are some part of the Scriptures And whereas P. T. farther speaks questioning in himselfe how far I own the authority of the Scripuures and such like which shews his ignorance or his unbelief for I have and do here again speak plainly that we do own the authority of the Scriptures and we through patience and comfort of the Scriptures have had hope And they are able to make the man of God perfect through Faith and what Christ and the Apostles owned the Scriptures to be the same we do and neither more nor lesse And in this we are approved of God and let men judge what they will And whereas P. T. speaks something of Jesuites and saith he does not apprehend me to be of that measure of subtilty which is found among men of that brotherhood unlesse saith he I have more then an ordinary art of hiding my self c. To which I answer Jesuites I deny and all of that Fraternity and whatsoever savours of Popery yet am I hidden from people and what I am he knows not neither the world for from that wisdome am I hid neither can I manifest my self to that wisdom which is devillish knows not God nor the least of his sons and servants for in all those things of which we then discoursed the depth thereof could hardly be spoken of because of the darknesse of peoples understandings And especially concerning justification I was very sparing and could hardly freely declare my selfe yet what I spoke was a great satisfaction to many then present though the one half that I spoke is not truly related though so much as is related shall stand a sufficient witnesse for me and against them that oppose me and that my words and meaning w●● honest This was the thing charged upon me That no man was further justified then he was sanctified Now my intent and meaning in this was honest and as about this particular much was spoken which now I do not recollect to repeat only P. T. hath hinted in short at things how they passed and my words shall be for ever witnessed That sanctification is a witnesse of justification no man can further know himself to be justified then he is sanctified nor justified then he is restored And had P. T. but laid down my full answers as I spoke them at that dispute there would have been no need to have written any thing in answer onely I do remember I did stand to manifest that the new Birth Sanctification and Justification was all agreeing in one and not one without another and that Christ wrought righteousnesse perfectly without us and also fulfilled rightenesse in all that believe and no man is justified by the one of these without the other and that hath not the other and they held the contrary and R. G. did publiquely affirme that a man was justified by Christ excluding the new birth and the work of sanctification which I denyed and must alwayes deny that any man who is not born again but is in the old nature and not sanctified but is in the pollutions of the world is justified by Christs righteousnesse neither can he in that state till he be born again and sanctified have any benefit or manifestation of justification by Christ and this all men shall witnesse though because of this I now may be fasly judged And though R. G. did openly testifie that Christ justified sinners as sinners yet say I all that are justified are justified through faith and faith doth purifie the heart as was largely spoken by

in you which Christ hath lightned you withal which light shines in your consciences and convinces you of your evil deeds it reproves you for vain words and ungodly speeches it will let you see what your hearts goes after and what your love goes out unto and if you love that it will lead you to Christ and he will be revealed in you to teach you and to give you the witness of peace and reconciliation with God the light is your eye by which you may see God it will lead you out of all idolatrous worships and works and from your false worships which is abomination to the Lord and you must be converted and changed into a new nature and you must put off the old man his works before you can worship God aright for he is worshipped in spirit and in truth onely and such the Lord is now seeking to worship him therefore cease from your Steeple-house-worship which is in the traditions of men and not in the spirit of the Lord and that worship must be confounded for its root is corrupted and its branches will wither and the breath of the Lord is kindled against it if you love the light of Christ and walke in it there is your teacher and if you hate it there is your condemnation The next day after the Dispute this was written and sent in a little time after to Draton and up and down that ways Richard Goodgrom FRiend hath not thy ignorance folly and wickedness towards me now appeared and is it not made manifest in the sight of many people And now thou maist cease to boast and also to back-bite for the time to come and no more secretly to surmise behind my back to the raising of unruly spirits against me so much as in thee was possible and hadst thou been more crafty and more subtle more mischief thou mightst have done but the innocent is delivered and thou art taken in the snare which thou laidst for another and false doctrine is proved to proceed forth of thy mouth and thou and thy company may be ashamed when you consider the managing of your worke against me who many times appeared immoderate in speaking many at once consusedly and also were unreasonable in not being satisfied with just answers but it shews your blindnesse and unbeliefe who cannot understand the truths of the Gospel of Christ but comends against them though in the end you are forced to confesse to them as was sufficiently witnessed that day of the Dispute and thou in particular who reproachedst me behind my back in divers places where I have heard of it by my friends whom thou judgedst had not been so jet they have discovered the naughtiness of thy heart both in the Country and in the City Thou hast given forth that I had preached false Doctrine and such like wicked reproachfull back-biting language behinde my backe not like a man faithfull to God and thy neighbour but one that hath surmised evill against the harmlesse and thou mayest remember all these things which thou objectest against who would have made a great matter of them against me yet are they sufficiently proved to the understanding of many honest people And if thou and thy company will be blinde it is because you harden your hearts against the truth and I am clear in the sight of the Lord and all shall know that have an eare to heare that what I professe preach and practice is the saving truths of Iesus Christ though they may be branded to be heresie by such as thee who may call light darknesse and darknesse light and put good for evill and evill or good at a convenient opportunity I may take in hand to prove that thou thy selfe hast held forth that which cannot be justified by the Scriptures but are condemned thereby Many things fell from thee in my hearing which I may object against and prove the contrary and I shall not goe behind thy backe as thou hast done to slander thee but I shall rest contented and wait the opportunity to lay open thy nakednesse and weaknesse in the sight of all people And whatsoever thou judgest The Scriptures the writings and the things written of is two things The one is the word of God but the other is not and this all sober men confesseth too Though thou jangle and twist about it with thy lame arguments to no purpose at all except to shew thy weakness and folly And also no man is justified by Christs righteousness untill he receive it and as he receives it and this thou shalt one day witnesse for though righteousness be in him sufficient to justifie yet by it art thou nor any man justified but in the receiving of it and dwelling in it and this shalt thou confess to be truth in the day of the Lord And in the mean time let me bear thy false censure in calling this heresie And also a man may be tempted to sin and there may be evill motions to him yet he not being overcome of the temptation not consenting to the motion of sin it is no sin unto him neither shall sin be imputed to him if he commit it not but he that commits sin though he profess never so much of justification yet for his sin shall he be condemned and this shalt thou witness in the day of Iudgement Also that there is a perfection attainable in this life even to be perfect and without sin in Christ Iesus and this I affirm to be the truth of the Gospel and that wherein the faith of Gods people standeth and though thou madest a twisting a wrangling against it yet it is too strong for thee and in thy wisdome and thy arguments is thy folly and thy weakness seen and truth stands over thee and thou canst not it nor me reprehend and also that some of the Scriptures was spoken to the world and not to the Saints this I also have sufficiently proved and thou art not able to detect it and all thy snarling in opposition to these things is confounded and thy arguments made without effect and all whose eyes are opened sees thee to be of too short a measure and of too weake a capacity to understand the deep things of God which is hidden from thine eye and them thou savourest not in that wisdome though thou hast the words yet thou art ignorant of the life and the life is in dominion over thee and to it must thou submit and lay down thy Crown and from thee am I hidden in that life and truth which I do possess And though I be as a deceiver yet am I true And though I be slandered and reproached and back-bited by thee yet it is for Christ Iesus sake and for his truths sake and not as an evill doer But friend learn more wisdome then to judge a man before thou hear him or to condemn the matter before thou hear the proof of it for by these things thou hast not gained a good report but God condemns thee for it men sees thy shame in it and the burthen of it one day shalt thou beare even then and all that own thee in these things And now thy spirit is tryed and it is found too light and cannot stand in judgement for it is unfavoury And though separate from the world in appearance yet is thy spirit of the world and reacheth not the knowledge of the things that are eternal but art imagining in thy minde not being guided by that Spirit which gave forth the Scriptures and so thy konwledge is naturall and cannot contain spirituall things Therefore friend come down to Gods witnesse in thee the light which shews thee sin and convinces thee of evill that light is thy teacher if thou love it and thy condemnation if thou hate it I have divers particulars against thee at a convenient season to manifest thy folly and weakness by them and what ever thou judge me I am a friend to thy soule E Burrough Richard Goodgroom held forth at the Dispute at Draton the 18. day of the 11. moneth 1657. HE said the Letter was the word and by Letter he said he meant the thing contained in the Scriptures And when I said I had the Letter in my hand meaning my Bible but not the thing signified he said but I had the thing signified and he said people were justified by Christ excluding the new birth and the work of sanctification and Christ justified sinners as sinners that is while sinners remaining in sin At Justice Fortescues house in the yeare 1656. he did deny that any was converted to God by a light within and then asked if it was not that same light which converted which gave the knowledge of God and they confessed yea and yet did deny that the light within converted to God though I shewed them that Scripture 2 Cor. 4. 6. which did confound the deceit At Uxbridge one time he said Christ needed not to have come to have judged the world for there was sin enough in the world to judge it before he came Then I asked if sinne judged the world and he answered yea and he said they were in the Covenant of God spoken of Nehem. 9. which turned the law of God behind their backs THE END