Selected quad for the lemma: duty_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
duty_n	command_v	servant_n	unprofitable_a	1,244	5	10.6349	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01304	A confutation of a popishe, and sclaunderous libelle in forme of an apologie: geuen out into the courte, and spread abrode in diuerse other places of the realme. VVritten by VVilliam Fulke, Bacheler in Diuinitie, and felowe of S. Ihons Colledge in Cambridge.	Fulke, William, 1538-1589.; Feckenham, John de, 1518?-1585, attributed name.	1571 (1571)	STC 11426.2; ESTC S120640	88,715	248

sed viua illa intelligatur fides quae per dilectionem operatur In these twoo the whole lawe and the Prophetes depēdeth although it maie bee well saied that the commaundementes of God pertaine to faithe alone if not a deade faithe bee vnderstoode but that liuely faithe whiche worketh by loue And in his treatise Octoginta trium questionum lxviij Ipsa eutem gratia quae data est per fidem nullis nostris meritis data est The same grace whiche is geuen through faith is geuen to none of our merites Also Quest. lxxvi Quapropter non sunt contrariae duorum Apostolorum sententiae Pauli Iacobi cum dicit vnus iustificari hominem per fidem sine operibus alius dicit inanem esse fidem fine operibus quia ille dicit de operibus quae fidem praecedunt iste de ijs quae fidem sequuntur vt etiam ipse Paulus multis locis ostendit Wherefore the sentences of the twoo Apostles Paule and Iames are not contrary when the one saieth that a manne is iustified by faithe without workes and the other saieth that faithe without workes is vaine because the one speaketh of woorkes goyng before faithe the other of suche as followe faithe as Paule hymself sheweth in many places And that true faithe can not bee without good woorkes he sheweth in his booke De fide operibus Capi. xxiij Inseperabilis quippe est bona vita a fide quae per dilectionem operatur Good life can not be separated from faith whiche worketh by loue Also in his booke De natura gratia Cap. xi Fateor dilectioni vestrae cum ista legerem repente laetitia perfusus sum quod dei gratiam non negaret per quam solam homo iustificari potest Hoc enim in disputationibus talium maximè detestor horreo I confesse vnto your charity that whē I reade these thynges I was sodainly filled with gladnes because he denighed not the grace of God by whiche a lone a man can bee iustified for that thyng in suche mennes disputations I dooe moste of all deteste and abhorre And in the Chapiter xvj Haec est fides ad quam praecepta compellū● vt lex imperet fides impetret This is faith vnto whiche the commaundemētes doeth driue a man that the lawe commaūdeth and faithe obteineth Also vpon the. lxvij Psalme Sine bonorum operum meritis per fidem iustificatur impius The vngodlie man is iustified by faithe without the merites of good workes And vpon the 88. Psalme Et quia sola fides in Christum mundat nō credentes in Christum soluti sunt ab emundatione And because faithe alone in Christ doeth clense thei that beleue not in Christe are free from clensing But what should I tary longer in rehearsyng sentences of Augustine when so many bookes Epistles and Homelies of his are extante whiche wholie and purposely were composed for the same matter against the Pelagians Paulinus also a learned manne in saincte Augustines tyme in an Epistle written to Augustine Episto 58. Hath these woordes Quid enim sis ad salutem quae sola fide quaentur prodest in legis memoria et meditatione versari c. What doeth it profite them to bee conuersante in the remembraunce and meditation of the lawe towardes saluation whiche is sought by faithe alone Marcus Heremita an aūcient gréeke writer in his treatise of them that thinke they maie bee iustified by their woorkes writeth on this wise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lorde willing to shewe that euerie commaundement is of duety and that the adoption is of gifte by his owne bloode saieth When you haue doone all thinges that are commaunded you then saie you we are vnprofitable seruauntes and wée haue doone that whiche we ought to haue doone Therfore the kingdome of heauen is not the rewarde of workes but the free gifte of the Lorde prepared for faithefull seruauntes Faustus also an auncient Bishoppe in Fraunce writyng a boke de gratia meritis libero arbitrio hath these wordes Tempus gratiae in quo redempti sumus merita hominum non expectauit opera penitus non quae siuit sola deus fidei nostrae deuotione cōtentus fuit iuxta illud apostoli credidit Abraham deo reputatum est ei ad iustitiam The tyme of grace in whiche wee are redemed did not tary for the merites of men did not require woorkes at all But god was content with the onely deuotion of our faith accordyng to the saiyng of the Apostle Abraham beleued god and it was imputed to hym for rightousnes And although Claudianus Mamertus Bishoppe of Gallia Viennensis for his error concernyng Angelles in whiche he followed sainct Augustine dooeth confute hym and Ioannes Maxentius Archebishop of Constantinople for his opiniō of grace and merites in whiche he disagréeth from S. Augustine reproueth him in his answere against the Epistle of Hormisda Archbishop of Rome yet for excludyng merites from iustification no man findeth faulte with him For the same Ioannes Maxentius cōcerning the free will of man whereupon all merites are grounded hath this catholike confession Liberum autem naturale arbitrium ad nihil aliud valere credimus nisi ad discernenda tantum desiderāda carnalia siue saecularia quae non apud deum sed apud homines possunt fortasse videri gloriosa Ad ea vero quae ad vitā aeternam pertinent nec cogitare nec velle nec desiderare nec perficere posse nisi per infusionē inoperationē intrinsecus spiritus sancti We beleue that naturall free will auaileth to nothing els but onely to discerne and desire carnal or worldly thinges which may perchaūce séeme glorious before men but not before god But for those thinges that pertaine to life euerlastynge that it can neither thinke of them nor will them nor desire thē nor performe thē but by the inward infusiō working of the holy ghost And leste the iudgemente of this Ioannes should be doubted of because he wrote againste the B. of Rome This is the same Ioannes whose confession the same Hormisida sent vnto the Bishoppes of Spaine as catholike and true Albinus the schoole maister of Carolus magnus muche later in tyme but in sentence all one with him vpon the. 119. Psalme part 19. writeth in this maner Definit in nullo homini esse praesumendum nisi in sola dei pietate quae ex miserit beatos facit ex mortuis viuos He determineth that a man must presume in nothing but in the only mercie of god which of miserable maketh vs happy of deade mē aliue Another godly man of good antiquitie not so famous in name whiche of purpose he suppressed to auoide vaine glorie in all his writinges callyng hymself Idiota is neuerthelesse of the same opiniō in diuers places of his workes especially in Regulis sancti viri Quinta regula quod in illis duodecim armis nec in quocunque alio humano remedio confidas sed in