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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	law_n	scripture_n	write_v	2,897	5	5.9324	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08830	The benefite that Christians receiue by Iesus Christ crucifyed. Translated out of French into English, by A.G. 1573; Dal beneficio di Christo. English	Benedetto, da Mantova, fl. 1534-1541.; Flaminio, Marco Antonio, 1498-1550.; Golding, Arthur, 1536-1606, attributed name.; Paleario, Aonio, 1503-1570, attributed name.	1573 (1573)	STC 19114; ESTC S120980	53,945	119

fountaine of all the vyces iniq●ities that we commit wherfrom if we wil be deliuered returne again to our first innocencie to recouer the image of god first of all it stādeth vs on hand to know our own wretchednes For like as no man will euer séeke to the Phisicion except he know himselfe to be diseased or acknowledge the excellencie of the Phisicion and how much he is bownd vnto him except he know his own disease to be pestilent and deadly euen so no man acknowledgeth Iesus Christ the onely Phisicion of our soules except he first know his own soule to be diseased neyther can he perceiue y excellencie of him nor how much he is bound vnto him except he first enter in to the knowledge of his owne outrageouse sinnes of the incurable infirmitie which we haue receiued through y infection of our first fathers The second Chapter ¶ Hovv the Lawe was giuen by God to the end that we knowing our sinne and hauing not any hope of ability to make our selues righteouse by our own works should haue recourse to gods mercie vnto the ryghtuousenesse of fayth OUR God therfore mynding of his infinite goodnesse merc●e to send his only Sonne to sette frée y wretched children of Adam knowing that first of all it behoued him to make thē vnderstand their own miserie chose Abraham in whose séed he promised to blisse al nacions accepted his ofspring for his peculiar people vnto whō after their departure out of Aegypt deliuerance from the bondage of Pharao he by the meanes of Moyses gaue the Lawe which forbiddeth all iusting and commaundeth vs to loue GOD with all our hart with all our soule and with al our strength in such wise as our whole trust be reposed in him we redy to leaue our life for his sake to suffer all torments in our members and to be bere●t of all our goods dignities honours for the loue of our god choosing to dye rather than to do any thing that may mislike him be it neuer so little and doing al things in that behalfe with a merie hart and with all forewardnes and cherefulnes Moreouer the Lawe cōmaundeth vs to loue our neighbour as our selfe mening hy the Neyghbour all maner of men as well frends as foes it willeth vs to do to euery man as we wold be done vnto and to loue other menns caces as our owne And so by looking in this holye Lawe as in a cléere lookingglasse man doth out of hand espye his own great imperfectiō vnablenes to obey gods commaūdements and to rēder him the honour and loue which he ought to yéeld to his maker The first office of the Lawe then is to make sinne knowen as sainct Paule affirmeth And in another place he saith I had not knowen what sinne is but by the Lawe The second office of the Lawe is to make sinne increace forasmuch as we being quyte g●ne from the obeying of God and become bōdslaues to the diuell being full of wicked works and inordinate affectiōs cannot abyde that god shold forbid vs to lust which increaseth so much the more as it is the more prohibited by reason wherof S. Paule sayth that sinne was dead but the Lawe came and raysed it vp againe and so it became out of measure great The third office of the Lawe is to shew the wrath and iudgment of God who threatneth death and euerlasting punishme●t to such as kéepe not the Lawe throughout in all points For the holy Scripture saith Cursed is he y performeth not throughly al the things that are written in the booke of the Lawe And therfore sainct Paule saith y the Law is a ministerie and that it bringeth foorth wrath The Lawe then hauing discouered sinne and increaced it and shewed foorth the wrath indignation of God who threatneth death executeth his fourth office which is to put a man in feare who there vppō falleth into sorowfulnes would fayre satisfie the Law but forasmuch as he séeth clerely that he is not able he wexeth angry against God and wold with all his hart that ther wer no god bicause he feareth to be sore chastized punished by him according as sainct Paule saith that the wisedome of the flesh is the enemie of God bicause it neyther is nor can be subiect to the Lawe of God. The fifth office of the Lawe which is the principal ende and the most excellent and necessarie office of it is to constraine a man to goo vnto Iesus Christ in lyke wyse as the Hebrues being dismayed were constrained to appeale vnto Moyses saying Let not the Lord speake vnto vs least we dye but speake thou vnto vs we will obey thée in al things And the Lord answered verely they haue spokē exceding well Yea they were not praysed for any other thing than for thēyr desyring of a Mediator betwixt GOD and them which was Moyses who represented Iesus Christ that should be the aduocate Mediator betwene God and man In respect whereof God sayd vnto Moyses I will rayse vp a Prophet among theyr brethren like vnto thée I will put my word in his mouth he shall speake vnto them all the thinges that I shall commaund him and I will punish all those that wyll not obey my word which he shal speake in my name The third Chapter ¶ How the forgiuenesse of our sinnes our iustification our saluation depend vppon Iesus Christ. WHen as our God then had sent the said great Prophet which he had promised vs who is his onely sonne to the end that he shold set vs frée frō the curse of the Law and recon●yle vs vnto our God that he shold make our will fit for good woorkes healing our frée will and repayring in vs the foresaid image of god which we had lost through the fault of our first parentes forasmuch as we knowe that vnder heauen there is non● other name giuē vnto men wherby we may be saued but the name of Iesus Christ Let vs ronne vnto him with the feete of lyuely fayth cast our selues betwē his armes sith he allureth vs so gracious●i crying come vnto mée all you that labour and are heauy loden and I wyll refresh you What comfort or what ioy in this lyfe can be comparable to this his saying there when as a man feling himselfe oppressed with the intollerable wayght of his sinnes vnders●andeth so swéete and amyable words of the Sonne of God who promiseth so graciously to refresh rid him of his great peyns But al the matter lyeth in acknowledging our owne weaknesse miserie in good earnest For he shall neuer knowe what is swéete who hathe not tasted of the sowre And therfore Iesus Christ sayth If any man thirst let him come to me and drink as if he had ment to say if a man know not himselfe to be a sinner nor

lyght of our trust which hath great recompence reward But thys so holy and diuine affiance is gendred in our harts by the working of the holie ghost who is cōmunicated vnto vs by fayth which neuer goeth without the loue of god And hereof it commeth that wée bée prouoked to dooe good works with a certeine liuelines and effectuall cherefulnes wherby we gather such a strength and inclinacion to doo thē as wée be throughly redie and foreward to doo and suffer all intollerable things for the loue and glorie of our moste graciouse and mercyfull father who hath inryched vs wyth so abundaunt grace through Iesus Christ and of his enemies made vs hys moste déere children This treue fayth is no sooner gyuen a man but he is by and by indewed and imprinted with a certeine violent loue of good works to yéeld right swéet and amiable frutes both vnto God and likewise to his Neybour as a verie good frutefull trée And it is no more possible that he should bée otherwise than it is possible that a fagot should be set on fyre not cast light immediatly This is the holye fayth without the which it is vnpossible that anie man should please God and wherby all the holie men as well of the old Testamēt as of the new haue bin saued according as Sainct Paule witnesseth of Abraham concerning whome the Scripture sayeth that Abraham bel●●ued GOD and it was reckened too him for rightuousenesse And therfore hée sayth a little before We beléeue that a man is iustified by fayth without the déedes of the Lawe And in another place he saith Sothen in that time shall the remnant be saued according to the election of grace and if they be saued by grace then is it not by workes for then were grace no grace And to the Galathians he sayeth it is a manifest matter that no man becommeth rightuouse before God by the Lawe bicause the rightuouse liueth by faith And the lawe consisteth not in beleefe but he that performeth the thinges that the Lawe commaundeth shall liue by that performance And further hée sayeth that a man cannot become rightuouse by the déedes of the law but onely by beléeuing in Iesus Christ. Agein a little after he sayeth that if a man can become rightuouse by the Lawe Iesus Christ dyed in vayne Moreouer to the Romaines making comparison betwene the rightuousnesse of the Lawe and the rightuousnesse of the Gospell he sayeth that the one consis●eth in the dooing of workes and the other in beleuing For if thou confesse our Lord Iesus Christ with thy mouth and beleue in thy hart that God hath raysed him vp from death thou shalt be saued For the beléef of the hart maketh a man rightuouse and the confession of the mouth maketh him safe Lo how this good teacher Sainct Paule sheweth euidently that faith maketh a man rightuouse without any workes And not only Sainct Paule but also the holy Doctors that came after him haue confirmed and allowed this most holy trueth of Iustification by fayth among whome Sainct Augustin is the chiefe who in his booke of fayth and workes and in his booke of the Spirit and the Letter and in his booke of fourescore and thrée questions and in his booke which he did write to Boniface and in his treatise vpon the xxxj Psalme and in many other places defendeth this article shewing that we become rightuous by faith without any help of good works howbeit that good works are the effects of rightuousnesse and not the cause of it And he sheweth that y wordes of S. ●ames being soundly vnderstood are nothing contrary to this article Whith thing Origen doth also affirme in his fourth booke vpon the Epistle to the Romanes saying y S. Paules meaning is that fayth only is sufficiente to make men rightuouse insomuch that a man becommeth rightuouse only by beléeuing although he haue not doone anye good work at all For so it is that the théefe became rightuouse without the workes of the lawe forasmuch as the Lord sought not what good workes he had done in time past nor wayted vntill he had done any after he had beléeued but hauing accepted him for rightuouse vpon his only confession tooke him for hys companion euen when he should enter into Paradyse Likewise that so renowmed woman in the gospel of Sainct Luke while she was yit at the féete of Iesus Christ herd it sayd vnto hir thy sins are forgiuen thée And a little after he saieth vnto hir thy faith hath saued thée goo thy way in peace Afterward Origen sayth In many places of the Gospel a man may sée how our Lord Iesus Christ hath spoken in such wise as he sheweth that fayth is the cause of the saluation of the beleuers Thē is a mā made rightuouse by faith and the workes of the lawe further him nothing at all On the contrarie where faith is not which faith maketh the beléeuer rightuouse although a man doo the workes which the law cōmaundeth yit notwithstanding forasmuch as they be not builded vppon the foūdation of faith albeit y to outward appearance they séeme good yit can they not iustifie him that doeth them bicause he wanteth fayth which is the marke of thē that are become rightuouse before god And who is he that cā boast himselfe to be rightuouse whē he hereth God say by his Prophet ●say that all our rightuousnesse is as a defiled cloth of a menstruouse woman Then can wée not iustly glorie in our selues but in y only faith of the crosse of Iesus Christ. S. Basill in hys Homilie of humilitie sayeth y the Christian ought to hold himself for rightuouse through beléefe in Iesus Christ and his wordes are theis The Apostle sayeth that he which glorieth should glorie in the Lord in that God hath made Iesus Christ to be our wisedome rightuousenes holinesse and redemption to the end y he which would glorie should glorye in the Lord bicause that the perfect and sound glorying is to glorye in the lord For in so doing a man presumeth not vppon his owne rightuousenes but acknowledgeth his want of the true rightuousenes and that he is made rightuouse only by beléeuyng in Iesus Christ. And Sainct Paule gloryeth of the despyzyng of hys owne rightuousenesse and of his séeking of Christes rightuousnes by fayth which commeth of god Sainct Hilary in his ninth Canon vppon the exposition of Sainct Matthew sayeth these words The Scribes considering Iesus Christe but only as mā were troubled that a mā should forgiue sinnes and pardon that thing which the Lawe could not doe bicause that onely fayth iustifieth Sainct Ambrose in expounding these wordes of Sainct Paule vnto him that beleeueth in him vvhich iustifieth the vngodly his fay the is accounted for rightuousnesse according to the purpose of Gods grace like as Dauid also sayeth that the man is blissed whom God accompteth rightuouse