Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	punishment_n	sin_n	9,072	5	5.3449	4	true

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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

vs wyth the loue of the lawe Wherfore we being iustified haue no more the lawe agaynst vs VVhat it is to be vnder the Lawe but agreeing wyth vs. To be vnder the law is to woorke wythout grace and not to be able to fulfill the lawe where there cannot chose but be sinne And this nowe at length is the true libertie and freedome from the lawe and sinne of whiche the Apostle here disputeth euen vnto the ende of this Chapter As for this libertie it is such that we may willingly from our harts doo good wythout any exaction of the lawe Therefore it is a spirituall libertie which dooth not take away the lawe but giueth and imparteth a certayne power and spirit to fulfill the lawe namely a cherefull mynde a readye will and feruent desire to woorke well whereby it dooth then satisfie the lawe iusomuch that it hath not any thing to exact at his hand or to charge him wythall A fyt and apt similitude Euen as if thou were endebted to a certayne creditour of thyne and didst owe hym a great Summe of money thou mightest after twod wayes satisfie hym and so discharge thy debt First by a free forgeuenes of the debt and cancelling of thy handwriting Secondarily by suretie of another mā who will geue his fayth and trueth for the promising to stand to the payment of all the foresayd money and so by his woorde and Fayth giuen for the obligation wherewith thou wast bound may be blotted and cancelled as voyde and of none effect Lykewyse Christ hath delyuered vs from the lawe as from a creditour Wherefore that liberty is not carnall whereby it is lawfull to doo what thou wilt but is altogether laboursome and paynefull which willingly doth good works so that it needes not any exaction of the lawe In the Seuenth Chapter Chap. 7 he confirmeth this by a certaine similitude of marriage betwene the husband the wyfe A similitude to proue the libertie from the Lawe For euen as the woman if her husband be deade is delyuered from the lawe of the man not so freed that she may not marry but rather contrary nowe first of all she is freed in deede and truly that she may marry another man which she could not doo before shee was delyuered from her former husband so also our conscience is deade to the lawe as long as olde Adam lyueth in vs. But when this olde Adam is mortified by the sctirit there is then liberty for both parties lyke as I haue sayd there was betwixt man and wyfe But the conscience is not free so that it cannot at all doo any woorke but rather so that nowe hee beginneth to cleaue vnto another euen vnto Christ that it should bring foorth fruite vnto God After this he dooth at large explicate the nature of sinne and of the lawe sheewing the lawe to be the force and power of sinne For the olde Adam or nature The nature of synne howe muche more it is pressed down by the law which of his own strength he cānot fulfill so much the more it dooth fret and fume agaynst it And no maruayle seeing it can doo nothing of it selfe but sinne Therefore the lawe is vnto it a punishment and death not that the law is euil but this is done through the faulte of our owne nature which taketh it greuously that any good should be exacted of it whiche shee cannot fulfill not vnlike a sickely and weake man who is heauely displeased if any man require of him to doo those woorkes or that mayne strength which is in a sound and strong man Wherfore Paul here inferreth The nature of the Lawe that the law the more exactly and throughly it is knowen dooth woorke in vs nothing els but this that it dooth the more shew our sinne and increase it by which it dooth slaye vs and make vs guiltie of eternall death and of the wrath of God But of this matter no man can dispute better then he whose conscience hath felt had trial of the terror of the law whose conscience hath fele that shaking and quaking as it were the very foūdations of the earth and who hath wel perceyned it at some time or other to haue caused a great tumult in hys hart Therfore we haue neede of a more effectual and myghtier force in our harts to iustifie vs than the law is Truely they that haue not so knowen the lawe they are altogether blynd and walke in this lyfe in a certayne bolde confidence thinking that they can fulfyll the lawe by their woorks not considering at all howe that the lawe dooth imperiously requyre the whole hart and all the affection Wherefore these men behold not the end of the lawe onely they vewe the couered and hid face of Moses wythout grace who are lyke perpetually to perishe in theyr vayne woorks After these matters The strife betwixt the flesh and the spirit euen in the regenerate the Apostle setteth foorth howe the fleshe and the Spirit in one and the same man dooth stryne and wrastle together and he exhibiteth hymselfe vnto vs as an example thoughe he was instifyed Whereby we myght learne this mortification of the remnaunts of sinne Nowe hee calleth both the Spirit and the fleshe a certayne lawe I haue found sayth he a lawe in my members contrary and repugnant c. For lyke as the lawe of God doth vrge and exact those things to be done of vs which God woulde haue done so the Lawe of the members or of the flesh dooth incite and compell vs to carnall things contrary to the spirit Agayne on the other side the spirit doth labour myghtely agaynst the fleshe mouing vs to spirituall things And this conflict combate dureth so long as we are clothed wyth this fleshe In this man the stryfe is stronger and myghtier in that man more remisse and fainte in euerye man accordingly as the spirit or fleshe is in hym stronger or weaker notwythstanding one and the same man is that fleshe and spirit which so stryueth and wrastleth wyth himselfe vntill Sinne being quyte abolished hee become spirituall In the eight Chapter Chap. 8 he comforteth those which fight so wyth their owne fleshe A comfort for the afflicted conscience of the godly Also he declareth that the reliques of sinne cannot hurt vs that there is no cōdemnation to those which are in Iesus Christ which walke not after the flesh but according to the spirit Furthermore he dooth explicate at large the nature of the flesh and the spirit shewing that the spirit is geuen to man onely by Christ He that hath not the spirie of Christ saith he the same man is none of his Agayne as many as are led by the spirit of God they are the Sonnes of God For it is the Spirite alone whiche dooth innouate and renewe our hartes which dooth make them spiritual which dooth incourage vs with sweete and louing affects and motions lastly which dooth geue testimonie

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