Selected quad for the lemma: book_n

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
A08832	The benefit that Christians receiue by Iesus Christ crucified translated out of French into English, by A.G.	Paleario, Aonio, 1503-1570.; Golding, Arthur, 1536-1606.	1580 (1580)	STC 19116; ESTC S926	54,090	122

his first spring from our first fathers and is the cause and fountaine of al the vices and iniquities that we commit wherfrom if we wil be deliuered return again to our first innocency to recouer the image of god first of all it standeth vs on hand so knowe our own wretchednes For like as no mā will euer séeke to the phisition except he know himselfe to be diseased or acknowledge the excellency of the Phisition and how much hée is bound● vnto him except hée knowe his own disease to be pestilent and deadly euē so no mā acknowledgeth Iesus Christ the onely Phisition of our soules except he first know his owne soule to bee diseased neither can he perceiue the excellēcy of him nor how much he is boūd vnto him except hee first enter intoo the knowledge of his owne outrageous sinnes and of the incurable infirmity which wee haue receyued through the infection of our first fathers The second Chapter Howe the Law was geuen by God to the end that we knowing our sinne and not hauing any hope of ability to make our selues righteous by our own works should haue recourse to Gods mercy and vnto the righteousnes of faith OUR God therfore minding of his infinite goodnesse and mercy to send his onely Sonne to set free the wretched children of Adam knowing that first of all it behoued him to make them vnderstād their owne misery chose Abraham in whose seede he promised to blesse al nations and accepted his ofspring for his peculiar people vnto whom after their departure out of Aegypt deliuerance from the bondage of Pharao hee by the meanes of Moyses gaue the Lawe which forbiddeth all lusting and commandeth vs to loue GOD with al our heart with al our soule and with all our strength in suche wise as our whole trust be reposed in him and we ready to leaue our life for his sake to suffer al tormentes in our members and to be berefte of all our goodes dignities and honours for the loue of our God choosing too die rather then to doe any thing that may mislike him bee it neuer so little and doyng all thinges in that behalfe with a mery heart and with all forwardnesse and cheerefulnesse Moreouer the Lawe commandeth vs to loue our neighbour as our selfe meaning by the Neighbor all maner of men as well friends as foes and it willeth us to doe to euery man as we woulde be done vnto to loue other mens cases as our owne And so by looking in this holy Law as in a cléere lookingglasse man doeth out of hand espy his owne great imperfection and vnablenesse too obey Gods commandementes and to render him the honour and loue which he ought to yeelde to his maker The first office of the Law then is to make sinne knowen as Saint Paule affirmeth And in another place hée sayth I had not known what sinne is but by the lawe The second office of the law is to make sinne increase for asmuche as we being quite gone from the obeying of God and become bondslaues to the Deuil being full of wicked works and inordinate affections cannot abide that God shoulde forbid vs to lust which increaseth so much the more as it is the more prohibited by reason whereof S. Paule saith that sinne was dead but the law came and raysed it vp againe and so it became out of measure great The thirde office of the Lawe is to shewe the wrath and iudgemente of God who threatneth death and euerlasting punishment to suche as kéepe not the Lawe throughout in al points For the holy scripture saith Curfed is hée that perfourmeth not throughly al the things that are written in the booke of the law And therefore S. Paul saith that the Law is a ministerie and that it bringeth foorth wrath The lawe then hauing discouered sinne and increased it and shewed foorth the wrath and in●ig●ation of GOD who threatneth death executeth his fourthe office which is too put a man in feare who there vppon falleth ●●too sorrowefulnesse and would faine satisfie the law but forasmuch as he séeth clearely that he is not able he wareth angry against God and would with all his heart y ● there were no God because he feareth too bée sore chastized punished by him according as S. Paul saith That the wisdome of the flesh is the enimie of God because it neither is nor can be subiect to the law of God The fifth office of the law which is the principall end and the most excellent and necessary office of it is to constraine a man too goe vnto Iesus Christ in like wise as the Hebrewes being dismaied were constrayned to appeale vnto Moses saying Let not the Lord speake vnto vs least we dye but speake thou vnto vs and we wil obey thée in all thinges And the Lorde answered v●rily they haue spoke excéeding well Yea they were not praysed for any other thing than for theyr desiring of a Mediator betwixt God and them which was Moyses who represented Iesus Christ that should be the Aduocate and Mediator betwéene God and man in respect whereof God said vnto Moyses I will rayse vp a Prophet among their brethren like vnto thée and I will put my worde in his mouth and hée shall speake vnto them all the things that I shall commande him and I will punish all those that wil not obey my word which he shall speake in my name The third Chapter How the forgiuenesse of our sinnes our iustification and our saluation depend vpon Iesus Christe WHen as our God thē had sent the said great Prophet which he had promised vs who is his only sonne to the end that he should set vs frée from the curse of the law and reconcile vs vnto our God that he should make our will fitte for good workes healing our fréewil and repayring in vs the foresaid Image of God which we had lost through the fault of our first parentes for asmuch as we know that vnder heauen there is none other name giuen vnto men whereby we may be saued but the name of Iesus Christ Let vs run vnto him with y ● feete of liuely faith east our selues betwéene his armes sith hée allureth vs so graciously crying Come vnto me all you that labour and are heauy load and I wil refresh you What comfort or what ioy in this life can bee comparable to this his saying there when as a man f●eling himselfe oppressed with the intollerable waight of his sinnes vnderstandeth so swéete and amiable wordes of the sonne of God who promiseth so graciously to refreshe and ryd him of his great paynes But all the matter lieth in acknowledging our owne weakenesse miserie in good earnest For he shall neuer know what is swéete who hath not tasted of the sowre And therefore Iesus Christe sayth If any man thirst let him come to me and drinke as if hee

we should not shake it off nor make light of our trust which hath great recompence and rewarde But this so holy and diuine affiance is gendred in our heartes by the working of the holy Ghost who is communicated vnto vs by faith which neuer goeth without the loue of God And héere of it commeth that w●e are prouoked too doe good workes with a certaine liuelinesse and effectual chéerefulnesse whereby wée gather such a strength inclination to do them as we be throughly ready and forwarde to doe and to suffer all intollerable thinges for the loue and glory of our most gracious and mercifull father who hath inriched vs with so abundant grace through Iesus Christe of his enimies made vs his most déere children This true faith is no sooner giuen a man but he is by and by indued and imprinted with a certain violent loue of good works to yeelde right sweete and amiable fruites both vnto God likewise vnto his neighbour as a very good and fruitfull trée And it is no more possible that he should bée otherwise than it is possible that a Faggot should be set on fire and not cast light immediately This is the holy Faith without the which it is vnpossible y t any man shuld please God and whereby all the holy men as well of the olde Testament as of the new haue byn saued according as S. Paul witnesseth of Abraham concerning whō the Scripture saieth that Abraham beléeued God and it was reckoned to hym for righteousnes And therefore he saith a litle before We beléeue that a man is iustified by faith without the déedes of the law And in an other place he saith So then 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 Galathiās hée sayth it is a manyfest matter that no man becommeth righteous before GOD by the Lawe because the righteous lyueth by Faith And the Lawe consisteth not in beliefe but hée that perfourmeth the things that the law commandeth shal liue by that performance And further be saith that a man cānot become righteous by the déedes of the law but only by beléeuing in Iesus Christe Againe a litle after he saith that if a man can become righteous by the law Iesus Christe dyed in vaine Moreouer to the Romans making comparisō betwéene the righteousnesse of the law the righteousnes of the Gospel hee saith that the one consisteth in the doing of workes and the other in beléeuing For if thou confesse our Lord Iesus Christ wn● thy mouth and beléue in thy hart that God hath raysed him vp from death thou shalt be saued For the beliefe of the heart maketh a man righteous the confession of y ● mouth maketh him safe Loe how this good Teacher S. Paul sheweth euidently that faith maketh a man righteous without any works And not only S. Paul but also ● holy doctors that came after him haue confirmed and allowed this most holy truth of Iustification by faith among whom S. Augustin is the chiefe who in his booke of faith and workes and in his booke of the Spirit and the Letter and in his booke of fourescore thrée questions and in his booke which hée did write to Bouiface and in his treatise vpon the xxxi Psalme and in many other places defendeth this article shewing that we become righteous by faith without any helpe of good workes Howebeit that good workes are the effectes of righteousnesse not the cause of it And he sheweth that the wordes of S. Iames being soundly vnderstoode are nothing contrary to this article Which thing Origen doth also affirme in his 4. booke vpon the Epistle to the Romās saying that S. Paules meaning is that faith only is sufficient to make men righteous in somuche that a man becommeth righteous only by beléeuing although hée haue not doone any good worke at all For so it is that y ● Théef became righteous w t out the works of the law forasmuch as the Lord sought not what good workes he had doone in times past nor waited vntil he had done any after he had beléeued but hauing accepted him for righteous vpon his onely confession tooke him for his companion euen he shoulde enter into Paradise Likewise that so renowmed woman in the Gospell of S. Luke while shée was at the féete of Iesus Christ heard it said vnto her thy sinnes are forgi●en thée And a litle after he saith vnto her thy faith hath saued thée goe thy way in peace Afterward Origen saith In many places of the Gospell a man may sée how our Lorde Iesus Christe hath spoken in suche wise as hee sheweth that faith is the cause of the saluation of the beteeuers Then is a man ma●e righteous by faith the works of the law further him nothing at al. On the contrary where Faith is not which Faith maketh the beléeuer righteous although a man do the workes which the Law commandeth yet notwithstanding forasmuch as they be not builded vpon the foundation of faith albe it that to outward appearance they séeme good yet can they not iustifie him that doth them because he wanteth faith which is the marke of them that are become righteous before God And who is he that can boast himself to be righteous when he heareth God say by his Prophet Esay that all our righteousnesse is as a defiled cloath of a menstruous woman Then can wée not iustly glory in our selues but in the onely faith of the crosse of Iesus Christ. S. Bas●l in his Homilie of humilitie sayth that the Christian ought to holde him selfe for righteous through beléefe in Iesus Christ and his wordes are these The Apostle sayth that he which gloryeth should glory in the Lord in that God hath made Iesus Christ to be our wisdome righteousnesse holynes and redemption to the end that hée which would glory should glory in the Lord because that ●he per●ite aud sounde gloriyng is to glory in the Lorde For in so doing a man presumeth not vpon his owne righteousnesse but acknowledgeth his want or ●he true righteousnesse that he is made righteous only by beléeuing in Iesus Christe And S. Paul glorieth of the despiting of his owne righteousnesse and of his séeking of Christes righteousnesse by faith which commeth of God S. Hyllary in his nienth Canon vppon the exposition of S. Matthewe sayth these woordes The Scribes considering Iesus Christe but only as man were troubled that a man shoulde forgeue sinnes and pardon that thing which the Lawe coulde not doe becauss that only faith iustifieth Saint Ambrose in expounding these word●s of S. Paul Vnto hym that beleeueth in him which iustifieth the vngodly his faith is accounted for righteousnesse according to the purpose of Gods grace Like as Dauid also saith that