Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	jesus_n	law_n	spirit_n	7,842	5	6.0757	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06512	A methodicall preface prefixed before the Epistle of S. Paule to the Romanes very necessary and profitable for the better vnderstandyng of it / made by the right reuerend father and faythfull seruant of Christ Iesus, Martin Luther ; nowe newly translated out of Latin into English, by W.W. ...	Luther, Martin, 1483-1546.; W. W.	1594 (1594)	STC 16985; ESTC S1353	22,201	55

it is that the Prophete sayth in the .115 Psalme All men are lyers Wherfore by nature they cannot fulfyll the Law For all men naturally are bent and inclined to euyll and therfore hate the Lawe Now whersoeuer there is not a cheareful and ready wyl to God and his lawe there is sinne and the wrath of God though by such hypocrisie thou doest the externall woorke Vppon these Paul inferreth in his second Chapter that all the Iewes although in externall workes they make semblance to fulfyl the Law are sinners and transgressors of the Law For saith he not the hearers of the law but the doers therof shal be accoūted iust before God Wherby he doth intimate vnto vs that no man can fulfyll the Law by doing the outward worke Thou sayst Paule speaketh to the Iewes that a man should not commit adultry and yet thou thy selfe committest adultry In this that thou iudgest another thou condemnest thyne owne self For thou that iudgest doest the very same thyngs As if he should say Thou in deede after a glorious kynd of hypocrisie walkest in the external works of the Law and thou iudgest others which walke not so In deede thou teachest other men and thou seest a mote in thy neighbours eye but thou seest not the beame which is in thine own eye For though thou seeme to fulfyll the Law in thy externall actions eyther for feare of punishment or for loue of thy self yet notwithstanding thou dost all these thyngs with an vnwillyng mynd with an hard stubborne hart without al loue and good affection toward God and his law Insomuch that thou haddest rather there werneyther Law nor law geuer at all that so thy lust and concupiscence might not be repressed Wherefore it is manifest that though in outwarde woorke thou dooest counterfeyt the Law yet in very deede thou doost hate and abhorre it So the Apostle speaketh What is thy righteousnes woorth saith he if thou teachyng other men not to steale yet in thy hart thou art inclined tostealyng which affection out of all doubt would breake out into the deede doyng but that thou art afrayde of punishment to ensue For the externall woorke for the most part wyll breake out at length though it be for a tyme dissembled this oftentymes foloweth in such hypocrites Wherfore as he sayth thou which teachest another teachest not thy selfe that is thou art ignorant thy selfe what thou teachest because thou art ignorant of the meanyng of the law how that it is not satisfyed but with the inward affection and motion of thyne hart The Law beyng done in the outward worke only is so farre from iustifying The Law oncreaseth syn that it rather increaseth and augmenteth our sinne as Paul saith in the .v. chapter of this Epistle Wherfore the better thou vnderstandest the Law the lesse thou louest the law because it dooth exact require of thee so many thyngs quite contrary to thy affections and altogether repugnant to thy nature Hereupon it is that in the .vii. chap. he saith The law is spirituall as if he should say If the law were carnall or moral doctrine only then it would be satisfied by the external worke But seeing that now it is spirituall that is requiryng the affect and spirit it foloweth that no man can fulfyll it vnles he doth those things which the law commaundeth with a chearefull hart with a certayne ardent feruencie of mynd and with all his affection Such a new hart and such a feruent and chearefull affection of the harte thou canst not obtaine of thyne own strength or by thyne owne merites but onely by the operation and secrete instinct of the holye Ghost For it is the spirit of God only that gyues a new hart that makes a man spirituall that so he beyng made spirituall he may loue the Law which is spirituall and may fulfyll it not for feare or loue of commoditie but with a chearefull and wyllyng hart and that he may be caryed violently as it were with a certayne force to doo those thyngs which the Law commaundeth freely and of his owne accord So is that saying to be vnderstood The Law is spiritual that is the Law is not fulfylled but by the spirit but by a hart renued by the Spirit Therfore where there is not that renouation of the hart by the spirit there remayneth that greeuous hatred of the lawe which law neuerthelesse of it selfe is iust holy and good so farre is it from fulfilling it Wherefore accustome and acquaynt thy selfe with this Phrase and manner of speaking which the Apostle here vseth It is one thing to doo the worke of the lawe and another thing to fulfill the law For it is a worke of the law when without grace 1 workes of the Lawe without the Spirit we begin to worke well and when we labour to fulfill the lawe by our owne proper strength and power of our free will But seeing that there alwayes remayneth in the hart certayne seruile feare and a most deadly hatred of the law sure it is that such workes are sinne haynous factes agaynst the lawe and so doo not please God So the Apostle saith in the .iii. Chapter By the workes of the law shall no flesh be iustified in his sight Here therefore we may knowe and acknowledge how the Sophisters and schoole doctors are farre wyde from the the truth who teach and affirme this wicked and blasphemous assertion that by our workes we may prepare the way vnto grace But how can I prepare for my selfe a way to grace by that worke which I doo with a stubborne frowarde and vntoward harte and with a repugnant affection How can that worke be acceptable to God which I doo not willyngly but with great greefe of harre yea with extreme hatred of the lawe To fulfill the lawe 2 Fulfyllyng of the Lawe is to doo those things which the lawe commaundeth with a cheerefull and willing harte that is freely and of thyne owne accorde to lyue vnto God and to worke well though there were no law at all Such a cherefulnes readines willingnes and ardent affection cannot come into our hartes but by the quickening spirit and his lyuely impulsions and agitations in our hart as the Apostle sayth in the .v. Chapter Chap. 1. vers 16. Now the Spirit is geuen only by fayth in Iesus Christ as the Apostle sayd in the beginning Fayth commeth through the hearing of the Gospel through which worde Christ is preached vnto vs to haue dyed to haue bene buryed and to haue risen agayne from death for vs as he sayth in the .iii. iiii and .x. Chapters Therefore our whole iustification is of God Fayth also and the Spirit are of God they come not of our selues Wherefore let vs conclude that Fayth alone iustifyeth and that Fayth alone fulfilleth the lawe For Fayth through the merit of Christ obtayneth the holy Spirit which spirit dooth make vs newe hartes dooth exhilarate vs dooth excyte and

not therfore streightwaye the true heyres of Abraham bycause their stocke and pedigrue is deriued from the circumcised Abraham or bycause they receyued the lawe vnlesse they tread and followe the steps of fayth Abrahams chyldren must haue Abrahams fayth and beleeuing in Christ imitate the fayth of Abraham specially chiefly seeing that Abrahā before the lawe whether it were of Moses or of the circumcision was iustified onely by fayth and called the father of many nations that is of al beleeuers Finally he concludeth thus Seeing that the lawe cannot giue that effectuall working wherby it may willingly and cherfully be satisfied also seeing that the grudging and murmuring stirred vp by the lawe abideth and remayneth in vs and disdayneth and taketh it greuously that there should be any positiue lawe set downe for her I saye that this hatred against the lawe and the lawgeuer God himselfe still continuing it cannot de that the woorkes of the lawe should please God Nay rather seeing they proceede from a hart that abhorreth the law God they are nothing els but sinne and doo alwayes incense and kindle the indignation and wrath of God Wherfore Fayth onely dooth obtayne the blessing and grace promised to Abraham Now it is not writtē for hym only but also for vs as Paule saith in the latter end of this Chapter that fayth might also be imputed and reckened to vs for righteousnes In the fifth Chapter hee intreateth of woorkes and of the fruites of faith which be these peace ioy of conscience loue towards God our neighbour a profitable couragious bold cōfidence and a stoute manfull perseuerance pacience in tribulations and afflictions for streight waye these fruites followe wheresoeuer this true faythe is in the hart Surely that most excellent riches and abundant wealth of the grace of God offered and exhibited to vs in Christe whom God would haue dye for vs when we were as yet weaklings yea enemies to God if so be by fayth it be knowen and acknowledged of vs in our harts it cannot but inflame vs and make vs strong and able to doo moste willingly cherefully and readyly all those things which we knowe wyll please this our most gentle father Therfore the chiefe sentence drift and scope of this Epistle stands stedfast and sure namely that by fayth alone we are iustified wythout woorkes and yet for all that good woorks are not condemned For those wookes that in deede and truely may be called good and those good fruites doo followe fayth and wheresoeuer fayth is it cannot choose but woorke Lyke as the flame can not but geue good lyght Of these that be truely good woorks the Iusticiaries who haue nothing so rife in theyr mouths as works works works know nothing at al They do but only imagine in thēselues certayne cold woorks which bycause they haue no sparke of faith in them are void of all spirituall affections as ioye peace of the conscience and that bolde trust and assurance in God and are rotten fruites of a rotten tree After this the Apostle maketh a pleasaunt digression shewing how sinne and righteousnes also how death and life came vpon vs. And there he compareth those two Adam and Christ Wherefore he reasoneth thus The Apostles argument It was therfore needefull and necessarye that Christ should be sent who shoulde make his righteousnes to be ours by the newe birth or regeneration in fayth and the spirit euen as the old man Adam by propagation left vs his sinne throughe that olde generation according to the flesh Againe by this argument another proposition is surely grounded namely that no man by hys owne strength and power is able to deliuer hymselfe from sinne or to iustifie himselfe For it was not in our choyse to be borne or not to be borne of the olde Adam and according to the fleshe which by other Argumēts is euident and cleare inoughe For if the lawe of God which surely if any other thing in the world myght haue iustified ought to haue preuayled and auayled for righteousnes dooth not onely not iustifie but rather encreaseth and augmenteth sinne in vs namely that grudging and fretting of our nature dayly stomacking and murmuring at God yea the more it dooth presse vs the more it styrreth vp sinne in our nature which goeth agaynst all whatsoeuer is forbidden Nitimur in vetite semper cu● pimusque negata Therfore the more perfitly we knowe the lawe the more misery we behold in our selues and we see the better howe that we haue more neede of Christ In the Sixth Chapter he handleth that great and chiefe woorke of our fayth to wit Chap. 6 the warfare and conflict of Christians betwixt the fleshe and the spirit The warfare of Christians For the fleshe sighteth alwayes agayust the spirit and the spirit wageth warre agaynst the fleshe to the end that the desires of the fleshe and reliques of sinne which remayne in vs after iustification might be quite suppressed quelled and quenched in vs. And in this Chapter the Apostle teacheth that we are not so iustified freed from sinne by fayth that sinne is quite taken awaye and altogether abolished in vs ●●liques of ●●nne but that the reliques of sinne as yet remayne in vs. Neuertheles those renmaunts of sinne are not layde to our charge by reason of fayth which continually wrastleth wyth the desires of the fleshe Wherefore as yet bycause wh lyue in the fleshe that strife and combate endureth in vs and they that are already iustified haue inoughe to doo and haue labour inoughe to turne them vnto yea all their lyfe tyme they may toyle vntill they sweat agayne by endeuouring to tame their fleshe to represse the lusts of it Mortification and to make it subiect vnto the Spirit And by that mortification of our fleshe and newenes of our spirtuall lyfe we expresse the Death and the Resurrection of Christ as also that signe of mortification in Baptisme which dooth signifie and represent vnto vs no other thing but this continuall mortification of the fleshe and dayly viuification and quickening of the spirit For Baptisme that is this mortification dooth woorke in vs so long vntill sinne being abolished and abandoned by the death of our bodyes we rise in our bodyes wyth Christ and raygne wyth hym for euermore And this thing namely the dayly mortification of our fleshe we may performe bycause we are not vnder the law but vnder grace Nowe what it is VVhat it is not to be vnder the Law not to be vnder the lawe he himselfe expoundeth For not to be vnder the lawe must not to be so vnderstood as thoughe it were lawfull for vs to doo what we list but not to be vnder the lawe is this that our harts are so made newe by the spirit through fayth that freely willingly and of our owne accorde we may doo that whiche the lawe requires though there were no law at all For grace dooth endue