Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	dead_a	faith_n	lively_a	5,187	5	10.6802	5	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02637	A detection of sundrie foule errours, lies, sclaunders, corruptions, and other false dealinges, touching doctrine, and other matters vttered and practized by M.Iewel, in a booke lately by him set foorth entituled, a defence of the apologie. &c. By Thomas Harding doctor of diuinitie.	Harding, Thomas, 1516-1572.	1568 (1568)	STC 12763; ESTC S112480	542,777	903

vertue Hieron Lib. 1. aduersus Pelagianos Double PerfectioÌ„ Againe in an other place Perspicuum est duas in scripturis sanctis esse perfectiones duasque iustitias duos timores Primam perfectiomem incomparabilem veritatem perfectamque iustitiam Dei virtutibus coaptandam Secundam autem quae competit nostrae fragilitati iuxtÃ illud quod in psalmis dicitur non iustificabitur in conspectu tuo omnis viuens ad eam iustitiam quae non comparatione sed Dei scientia dicitur esse perfecta It is manifest that in the holy Scriptures there are two perfectioÌ„s and two righteousnesses and two feares And that there is a first perfection and an incomparable truthe and a perfite righteousnesse which is to be set with the vertues of God And that there is a second perfection whiche standeth with our frailtie A distinction vvherby al M. Ievvels obeictioÌ„s maie sone be ansvvered touching this point The Pelagians heresie according to that whiche is said in the Psalmes Euerie one that liueth shal not be accompted righteous in thy sight asmuch to saie in comparison of that righteousnes which not in comparison but in the knowledge of God is said to be perfite By this double perfection al is answered what so euer M. Iewel bringeth against vs either out of the Scriptures or out of the Fathers It is possible to doo the law in this life after that perfection which belongeth to Pilgrimes but not after that which belongeth to Heauen But the Pelagians held that a man might if he would perfourme the perfection and that by the benefites of nature and by free wil without grace If a man consider the doctrine whiche we haue taught hitherto concerning Perfection it shal appeare that many thinges which M. Iewel hath alleged in the Defence are of vs confessed Whereof then riseth the difference verely of the wordes of the Apologie In the Apologie Defence pag. 315. which are these Wee are hable by no meanes to fulfil the lawe of God in this life This proposition M. Iewel I haue confuted This haue you taken in hande to defende But in al your Defence I finde nothing to that purpose I haue now shewed By vvhat meanes vve fulfil the lavv that by some meanes we may fulfil the lawe to wit by present faith and hope and by going daily forward in Charitie vntil we come to perfection in Heauen Furthermore we maie die also for Goddes sake The glad sufferaÌ„ce of death for Christes sake is one meane to fulfil Godslaw Cap. 1. vlt. and for the defence of his truth This is one meane whereby the lawe is fulfilled Therefore your Proposition remaineth stil giltie of erroneus doctrine Besides this it is not impossible for a man actually to fulfil the lawe in this life bicause God may geue a man so muche grace as to doo it if it please him as S. Augustine hath declared twise in his booke De spiritu litera Therefore by some meanes we may be able to fulfil the lawe and that perfitely although I confesse we doo not fulfil it But remember you said not onely we do not fulfil the law but that wee are not hable to fulfil it by no meanes Whereby you abbridge the power of God For Gods singular grace is a meane to perfourme it S. Hierome also graunted to Pelagius possibilia mandata dedit Deus Ad Ctesiphont quis hoc negat The commaundementes whiche God gaue vs are possible to be don and who saith nay thereto Forsooth M Iewel in his Apologie Of Faith without Workes and of the Merite of good workes The 12. Chapter I Had said there is a true Faith whiche is not liuely but idle M. Iewel after his florish made at diuers Scholemen of whom I intende not muche to speake saith thus Iewel Pag. 320. 1. Tim. 5. Tit. 1. He that hath no regarde to his owne specially such as be of his howsehold hath denied the faith and is worse then an infidel And againe they saie they know God but by their workes they denie God Harding This is brought to proue that in euery great Sinne at the lest we lose our Faith Adde hereunto that whiche Martin Luther said In Artic. 35. Nemo est certus se non semper peccare mortaliter propter occultissimum superbiae vitium Noman is sure that he sinneth not alwayes mortally for the most priuie vice of pride If then at euery mortal sinne the faith be lost and noman be sure but that he is alwayes a mortal sinner doubtelesse no man is sure that he hath any Faith And so Only faith is brought to no faith at al. Onely Faith become no faith at al. 1. Tim. 5. Faith denied by euil vvorkes Tit. 1. Double knovveledge of God Of VnderstaÌ„ding and of vvil and obedience Naked Faith Faith clothed vvith Charitie So wel these men profit in their Doctrine But how saith S. Paule that he who hath not care of his houshold hath denied the faith Surely M. Iewel answereth him selfe out of S. Paule who saith They professe them selues to knowe God but by their deedes they denie him For so S. Chrisostome also doth expound the former of these places by the later So that there is a double knowledge one in the vnderstanding onely which those haue that beleeue in God and breake his commaundementes by killing or stealing or any other mortal sinne There is another knowing of God in wil and obedience of hart when a man preuented with grace is desirous to doo and kepe Gods commaundementes which are not heauy nor greuous to him that hath grace The first kinde of knowledge is bare and naked Faith The second is Faith furnished and clothed with Charitie This later Faith he hath denied who doth not take care of his howsehold and of them of his kinne c. But that notwithstanding the former Faith remaineth bicause he may yet beleeue al the Articles of the Faith which verely seing it is a grace of God and a great furtherance to euerlasting life and yet hath none other name at al euer inuented for it beside the name of Faith it must needes be a true Faith though it be not a profitable Faith as al Theeues and Periured persons are true men in nature though they be not honest menne in maners nor true menne of their deedes Al which wordes vttered in manner with the same order in my Confutation M. Iewel hath quite striken out of his booke of Defence bicause they opened the point of the controuersie There I said Faith Hoape and Charitie were three 1. Cor. 13. And that as there is a Faith working by Charitie of great profit so is there a Faith whiche may be without Charitie nothing worthe to euerlasting life Iewel Pag. 320. Iacob 2. S. Iames saith Faith without workes is dead but a dead faith is no more a true perfite faith then a dead man is a true perfite man Harding Did not you

knowe the answere M. Iewel Nothing is more common You belie the Scripture that is the answer to you And your forefathers euen vp to Luther haue alwaies belyed it and being told of it wil not yet amende no more then the Deuil whom they followe A thing may be dead in two sortes Idle faith iâ— a faith either bicause it had life in it of his owne or els bicause it had it of another thing If a man be deade he is deade in respecte of the life which belonged to him selfe For a man doth consist of body and soule and not of the one alone So that when the soule is aparte from the body then is he no more a perfitte man during the time of that separation But the Body being one parte of a man hath life in it whiles the soule abideth in it But that life is not the Bodies owne but it is the life of the soule geuing mouing vnto the Body which life when it is taken away the Body remaineth stil a perfite Body in his owne nature although it be vnperfite in respect of the soule which did commende it and set it forth Now it is to be considered whether Faith haue life in it selfe and of his owne nature as a man hath for then a dead faith is no faith or els whether faith hath life of another thing to wit of Charitie and then a dead Faith is a true Faith in his owne nature albeit it be disgraced for lacke of the life which it was wont to haue through Charitie The very expresse worde of God hath ended this question For S. Iames geueth vs to vnderstand that Faith hath life of an other thing like as the body hath of the soule for he saith Sicut enim corpus sine spiritu mortuum est ita fides sine operibus mortua est Iacob 2. As the body without the sowle is dead so is faith dead without workes Not as the man is dead without the sowle but as the body is dead without the soule so is faith dead without workes But the body being without the sowle is stil a true natural body Therefore faith being without good workes is stil a true real faith But it is idle and no more profitable vntil good workes be againe graffed into it This mater is so plaine that the confirmation of witnesses is needelesse and so M. Iewel is tried a lier in that he said an idle faith is in dede no faith at al. Iewel Pag. 321. We graunt good vvorkes haue their revvard but the same revvards standeth in mercie and fauour and not in duetie Iob saith If a man wil dispute with God he is not able to ansvver him one for a thovvsand I vvas a fraid of al my vvorkes Although I vvere perfit yet my soule shal not knovv it c. Harding These witnesses do proue wel against your assurednes of saluation which you warrant to your selues But concerning our question it shal be good here to laye certaine truthes confessed of al sides that the doctrine may be the plainer First there is no merite of workes at al before faith or without faith August epist 52. Defence 321. For els grace were not grace and thereunto perteine S. Augustines wordes by you alleged to an other purpose After faith no particular man is able to warrant his owne workes to be meritorious And that is proued by al the testimonies of Scriptures and Fathers which you haue brought For euery man is vncertaine of his owne state Ecclesiastes 9. Our vvorkes considered in themselfe can not deserue life euerlasting as not knowing whether he be worthy of hatred or of fauour But when wee dispute generally whether those men who being in grace in dede are confessed to haue wrought wel do merite life euerlasting thereby or no that being our question thus I saie No workes of man were they neuer so good could of them selues without Gods ordinance haue merited heauen of God or haue made him debter of such a reward or wages dew to them For they are al done in time and can not deserue an infinite reward such as is rendred in heauen Rom. 8. For I iudge saith the Apostle that the afflictions of this time are not worthy of the glorie that shal be reueled in vs. In vvhat consideratioÌ„ are our good vvorkes meritorious of infinite revvarde But seing it hath pleased God not onely to geue vs abundance of grace whereby our workes may be acceptable to him but also to promise euerlasting life to the doers of them and to make him selfe a debter to vs of suche a rewarde this promise of God being put it were iniurious to God if nowe wee should not saie that our good workes deserued life euerlasting For seinge God geueth them freely to th ende we shoulde thereby deserue heauen who is so voide of reason as to denie that those workes deserue Glorie of whiche God hath said the dooerâ— of them shal haue glorie rendred vnto them as their wages Matth. 5. Merces vestra saith he copiosa est in coelis your wages is plentiful in Heauen Vnusquisque propriam mercedem accipiet secundÃ¹m suum laborem 1. Cor. 3. Euery man shal receiue his proper wages according to his owne labour Psal 61. Thou shalt render to euery man saith the Prophete according to his workes If then no mannes workes in no sense deserue glorie it muste follow that God shal render glorie to no man and yet S. Paule sayth Rom. 2. that God wil render life euerlasting to them who seeke glorie and honour and incorruption according to the patience or continuance of working wel The same worde reddere Reddere to render or paye doth import a title and right that good workers haue to demaunde life euerlasting For as if I promise one ten pound to bring me a cuppe of fresh water although before I had promised that wages the water were not worth one halfpennie yet if once vpon my promise a man do bring me the water I am bound by my promise and couenant to paie him his wages Mat. 10. euen so God hath bounde him selfe to geue vs life euerlasting for our good workes saying Hoc fac viues doo this thing and thou shalt liue Againe he that continueth til the ende shal be saued And therefore now he that hath wrought wel euen til the ende may require God to keepe his promise who surely is faithful and wil not faile to kepe it And this thing is meant by the Parable of him that hiered men to labour in his wineyard that is in his Church couenaÌ„ting with them for a pennie that is to saie Mat. 20. for life euerlasting To whom when he paied their wages he said NÃ³nne ex denario conuenisti mecum Tolle quod tuum est Diddest thou not bargaine with me for a pennie Take that whiche is thine And S. Paule testifieth of him selfe 2. Tim. 4. I

Selected quad for the lemma: work_n

Text snippets containing the quad