Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	conscience_n	faith_n	unfeigned_a	2,594	5	11.1136	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69104	A necessary doctrine and erudition for any Christen man set furthe by the kynges maiestye of Englande &c.; Institution of a Christen man.	Henry VIII, King of England, 1491-1547.; Church of England.	1543 (1543)	STC 5168.7; ESTC S110763	117,759	234

is taught to do them and god also many tymes dothe temporally rewarde men for doing the same yet they be not meritoriouse nor auaylable to the atteynynge of euerlasting life whan they be not done in the faythe of Christe and therfore be not accompted amonge the good workes wherof we do here intreat but we speake of suche outwarde and inwarde workes as god hath prepared for vs to walke in and be done in the faith of Christe for loue and respecte to god and can not be brought forthe onely by mans power but he must be preuented and holpen therto by a speciall grace And these workes be of two sortes for some be such as men truely iustified and so continuinge do worke in charitie of a pure harte and a good conscience and an vnfayned faith Which workes although they be of them selues vnworthy vnperfect and vnsufficient yet for as moch as they be done in the faith of Christe and by the vertue merites of his passion theyr vnperfectues is supplied the mercifull goodnes of god accepteth them as an obseruation and fulfillinge of his lawe and they be the very seruice of god and be meritoryouse towardes the atteyninge of euerlastinge lyfe And these be called the workes and fruites of rightuousnesse Other workes there be whiche be not so perfect as these yet they be done by the grace of god in faith and good affection of harte towardes god as those be which mē that haue ben in deadly sinne and by grace turne to god do worke bring forthe vpon respecte and remorse that they haue for theyr offences done against god And these may be called proprely the workes of penance As for exaumple whan a sinner hearing or remembring the lawe of god is moued by grace to be contrite and sorye for his offences and beginneth to lament his estate to fall to prayer and other good dedes seking to auoide the indignatiō of god and to be reconciled in to his fauour These workes come of grace but yet this mā is not to be accompted a iustified man but he is yet in sekinge remission of his sinnes and his iustification which the anguishe of his own conscience telleth him that he yet wanteth but he is in a good way and by these meanes doth entre into iustification and if he do procede with harty deuotion seke for further grace he shall be assured of remission of his sinnes and atteine his iustification and so be made able and mete to walke in the very pure seruice of god with a cleane conscience and to bringe forth the foresaide workes of rightuousnes in Christ which he can not do afore he be iustified And that suche workes of penance as we haue spoken of be required to the atteining of remission of synnes and iustification It is very euident and playne by scripture as when our sauiour Christe sayth Be penitent and beleue the gospel Marc i. that is to say Fyrst be contrite and knowlege your synnes than receiue the glad tidinges of remission of your sinnes And saint Iohn Baptist preached penance and made a way vnto Christ and taught men whiche came vnto hym what they shuld do to come vnto Christe and to haue remission of sinnes by hym as it is wryten in the thirde chapiter of Luke and specially that they which be ones christened and afterwarde fall from the grace of god by mortall syn can not recouer their iustification without penāce it is playne by the saying of saynt Peter vnto Simon Magus where he sayeth Act. vii Do penance for this thy wyckendnes and praye god if peraduenture this thought of thy hart may be forgyuen vnto the. And truely this waye and forme of doctrine is to be obserued which is the very trade of scripture wherin men be taught firste to leaue synnes and to retourne by workes of penance vnto god and that than they shall receiue remission of synnes and iustification And although suche workes of penance be required in vs towardes the atteining of remission of synnes and iustification yet the same iustification and remission of sinnes is the free gifte of god and conferred vnto vs Gratis that is to say of the grace of god wherby we doyng suche thynges and hauing suche motions and workes of penance be prepared and made more apte to receiue further grace of remission of our sinnes and iustification And it is not inconuenient that suche thynges shulde through grace be done by vs fyrst and yet it shulde be sayd that we receyue the sayde gyft freely For Christe sayth in the reuelation of saynt Iohn Qui sitit ueniat Apo. xxii qui uult accipiat aquam uitae gratis He that is thristy let hym come and he that woll lette hym take the water of lyfe frely Where he affyrmeth this gyfte of god to be freely gyuen conferred and yet there is required some labour before as to haue a wyll and desire to come which cōming can not be without arising by faithe and penance proceding in the same so to take the water of lyfe that is to say iustificatiō through our sauiour Christ whiche ones receiued in baptisme or after baptisme being recouered by penance although man dayly do offende and fall into dyuers veniall synnes by reason of his infirmitie and weakenesse and therfore hath nede of continuall and dayly repentance Yet as longe as he consenteth not to deadely sinne he leseth not the state of his iustification but remaineth styll the chyld of god And being in that state hath power by goddis grace dwellyng in hym to do suche workes as by acceptation of god through Christ be compted workes of rightuousnes and do serue for the preseruation and encrease of his farther iustification and be appointed by goddis most gratious promyse to haue euerlasting rewarde in heauen Whiche bothe inward and outwarde workes be not onely the declaring of our faith and confidence in god and of the grace whiche we haue receyued but also a continual exercyse nourishment preseruation encrease and perfection of the same For yf we shulde not after that we haue professed Christe apply our wyll to worke well accordyng to our sayd profession than shulde we falle from the grace of god and the estate of rightuousnes and iustification whiche we were ones set in and become agayne the seruantes of synne And as saint Peter saith we shuld be in wors case ii Pet. ii than we were before we receyued the knowlege of Christ And that we encreace in grace by workynge in the grace of god ones receyued it appereth by the worde of our sauiour Christ where he saith Omni habenti dabitur abundabit Meaning therby that who so euer vseth well the grace of god whiche is offred vnto hym al redy he shall haue more waxe plentyfull in grace wherfore as we contynue and perseuere in good workes so more and more we go forward and procede in our iustification and in encreasyng