Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	corruption_n	flesh_n	reap_v	5,289	5	10.9811	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08326	An antidote or treatise of thirty controuersies vvith a large discourse of the Church. In which the soueraigne truth of Catholike doctrine, is faythfully deliuered: against the pestiferous writinges of all English sectaryes. And in particuler, against D. Whitaker, D. Fulke, D. Reynolds, D. Bilson, D. Robert Abbot, D. Sparkes, and D. Field, the chiefe vpholders, some of Protestancy, some of puritanisme, some of both. Deuided into three partes. By S.N. Doctour of Diuinity. The first part.; Antidote or soveraigne remedie against the pestiferous writings of all English sectaries	S. N. (Sylvester Norris), 1572-1630.	1622 (1622)	STC 18658; ESTC S113275	554,179	704

v. 10. Ecclesiast ●6 v. 15. Matt. v. ●2 Matth. 20. v. ● Ier. 31. v. 16. Rom. 2. v. 6. ad Corinth 3. v. 8. Apoc. 22. v. 12. Abbot in his defence c. 5. sect 14 fol. 686. Fulk in ca. 3. 1. ad Corinth sect 2. In ●p 4. 2. ad Tim. sect 4. in c. 25. Matth. sect 6. to all thy mercyes in the Chaldeake it is My merits are lesse then all thy mercies which thou hast shewed to thy seruant And in Ecclesiasticus All mercy shall make a place to euery man according to the merites of his workes And although the Greeke hath only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his workes yet that importeth the same with the Latine as I shall shew hereafter and the Scripture witnesseth in those places where eternall life prepared to good works is entitled merces a reward or hire which must needes be correspondent to merit or desert Be glad and reioyce because your reward is very great in heauen Call the workmen and pray them their hire Let thy voyce cease from weeping and thine eies from teares because there is a reward for thy worke God rendreth or giueth reward to the iust according to their workes according to their owne labours 3. Our aduersaries make answere to these and the like argumentes First that heauen is called a Crowne a reward secundum quid and in a respect simply and absolutely it is only a gift because it is giuen according to grace according to mercy not according to desert or merit But we reply that although the originall from whence it proceedeth be grace and mercy yet that grace being communicated vpon this solemne bargaine couenant or promise of rewarding our workes performed and dignified therewith it must of necessity include a dignity in them For euery reward hath an absolute and intrinsecall 2. ad Tim 4. Matt. 20. v. 4. v. 13. 14. Aug lib. de sāct virg c. 26. Hie. l. con Iou. Chrysost Theophil Euthim. in eum locū reference to some proportion of worthines or merit Heere is a true and absolute reward therefore a true and absolute merit For which cause the reward is termed a Crowne not only of grace but a Crowne of Iustice due vnto vs by a certaine right of title of iustice Friend I do thee no wrong c. Take that is thine and go Where he speaketh of the day-penny by which S. Augustine S. Hierome S. Chrysostome Theophilact and Euthymius vnderstand the Kingdome of heauen and yet he stileth it his to wit his by couenant his by iustice and not only by gift vpon the same ground S. Paul calleth God a iust iudge in rewarding our workes God is not vniust to forget your workes 2. Tim. 4. ad Heb. 6. 10. Fulk in c. 4. 2. ad Tim. sect 4. Abbot in his defence ● 5 sect 1. 4. 4. The second Answere which D. Fulke D. Abbot and the residue of their fraternity returne hereunto is That the reward is due by couenant and so a debt in respect of Gods promise not of our desert Likewise God rendreth heauen say they as a iust iudge not to the merit and worthines of our workes but to the merit and worthines of Christ imputed by faith vnto vs. These be the guilty shiftes they deuise to entaile all vpon Christ and vpon Gods promise which he by those meanes most bountifully vouchsafeth to communicate vnto vs. For although it be true that the diuine promise and Christs Iustice be necessary to enable vs to merit yet they are not the chiefest thinges which God regardeth in rewarding our workes For the Promise is the same the Imputation the same equally made and attributed vnto all but the Remuneration is diuers in equally assigned more or lesse correspondent to the slacknes Matth. 1● v. 27. ● ad Cor. 3. v. 8. ad Gal. 6. v 7. ● Ibidem v. 9 or industry of our labours The Sonne of man will render to euery one according to his works Euery man shall receaue his owne reward according to his owne labour What thinges a man shall sowe those also shall he reape For he that soweth in his flesh of the flesh shall reape corruption but he that soweth in the spirit shall reape life euerlasting So that the seede the price and proper cause of euerlasting life is not only fayth nor the promise of God or merits of Christ alone but also our good deedes of piety and deuotion which heere we sowe vpon earth For the Apostle goeth forward in the same Apoc. 22. v. 12. Fulk in ● ad Cor. 3. sect 2. Caluin 3. instit cap. 18. §. ● 7. place Doing good let vs not faile for in due time we shall reape not fayling Therefore whiles we haue time let vs worke good to all Behould I come quickly and my reward is with me to render to euery ma● according to his workes Fulke reading this phrase so often repeated in holy Scripture graunteth that euery one receaueth the crowne of glory according to his workes according to his labour yet not according to the merit of his labour which others more plainly explicating allow it giuen to our workes as signes of our fayth not as causes meritorious of the same But the latin text of Ecclesiasticus hath that very word according to the merit of our workes Eccles 16 v. ●● which necessarily implieth a meritorious cause Besides holy Writ affirmeth That we receaue the crowne of blisse as the reward wages and hire of our labours therefore according to the merit of our labours For hire wages and reward haue mutuall correspondence and inseparable connexion with merit in so much as heauen ● ad Cor. 9. v. 24. M●●● 11. v. ●2 Matt. 13. v. 45. Aug. in Psal 93. prope finem Basil in hom quam scripfit in initium Prouerb Clem. A●● in paraen●● is proposed vnto vs as a goale or price to be wonne by running as a Kingdome inuaded by force as an inestimable gemme prized at the rate of our best indeauours as a treasure to be bought by the value worthines or condignity of our workes the true meritorious and morall causes thereof In the race all runne indeed but one receaueth the price So runne that you may obteine The Kingdome of heauen suffreth violence the violent beare it away Againe The Kingdom of heauen is like to a merchant-man seeking good pearles hauing sound one precious pearle c. sold all that he had and bought it S. Augustine Euerlasting life and rest is salable and bought by tribulations for Christ S. Basil We are negotiators or merchantes who trace the Euangelicall path purchasing the possession of heauen by the workes of the commundements Let it not repent you to haue laboured it is lawfull for you if you will to buy most precious saluation with a proper treasure by charity and fayth which truly is a iust price 5. Moreouer I demonstrate it irrefragably in this Syllogisticall manner