Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	faith_n	jesus_n	work_n	16,215	5	6.5116	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06511	The last wil and last confession of martyn luthers faith co[n]cerming [sic] the [principal articles of religion which are in controuersy, which he wil defend & mai[n]teine vntil his death, agaynst the pope and the gates of hell drawe[n] furth by him at the request of the princes of germany which haue reformed theier [sic] churches after the gospel, to be offred vp at the next general councel in all their names & now published before that all the world may haue an euydent testimony of his faith if it shal fortune him to dye before there be any such cou[n]cel, tra[n]slated out of latyn beware of the pope & of his false prophetes and bissopes for thei wil come in shepys clothing and in angels facys but yet inwardly thei are ravening wolnys [sic].	Luther, Martin, 1483-1546.	1543 (1543)	STC 16984; ESTC S104350	31,138	66

to iudge the quict the dead c. as the comon crede of the apostles / the crede song in the masse / and the crede of athanasius do teach Of these articles there is no controuersy contencyon for both partes do confesse all these things / wherfor it were but foly to entreate more largely of them The second part conteineth the articles of the office worke of Iesu Christ and of our redēpcyon / and of all his bemifights actes which he hath done for us In this article this is the first principal some that Iesus Christ our god lord suffred death fo● our sinnys rose againe to saue us / Roma 4. Item that he is the ōly special lamb of god / which taketh a way the sinnes of the world Iohā the i. And that god hath layd the iniquyte of al man kind vpon his back / Esai 53. furthermore all peple haue synned and thei are made rightuos agayn / or saued / frely by the mere grace mercy of god thorow the redempcyon of Iesus Christ thorow his blode Roma 3. And for as moch as this grace mercy must be receiued by faith for no mā can obteine it by any worck not yet by the lawe nor by any merite therfor it is certen manifest that we be iustifyed by faith as holy paul testifieth rhe 3. to the roma sayng we suppose mā to be iustifyed by fayth without the workes of the lawe Item that he migh be iust the iustifyer of him which bileueth in Iesus c. From this article can we not moue one hearbreade / thogh se hauen erth shuld falle and all the world goo to gether to wrack / for there is no nother name vnder heanen where by we can be saued / Actu 4. Item / Esay 59. we are healed thorow his stripes This article is the whole foundacion ground both of all that we teach and also lyue against the pope / the deuel and the world wherfor we ought in no wise to dowte of this article Els all together were done / and at a point / and the pope / the deuel with his whole rable shuld haue the victory of us and tryumph couer us The second article The masse that is comonly vsed in the papistry is the highest most horrible abhominacion that euer was / and it is as cōtrary to the principal article of the faith as heauē is to hell although among all the popisch Idolaters it is the most precios / daī●… and bringeth most lucre to the purse for all men haue bileued surely that the sacrifice work of the masse though it were done of the most rascal scull you in the world / yet it shuld deliuer mē from all their sinnes both ī this life and also after this life ī purgatory / which thing can no thing doo not performe saue the only lamb of god as is before said Whe●for we wil geue no place in this article / nor grāt any part therof And if any man chance vpō some reasonable papist / let him axe him gentylly / for what cause thei labor to mainteine the masse so obstinatly / specially seing it● is nothing els than a mans inuencyon and no ordinance of god And it is lauful to neglect and breake mans tradicyons / as christ saith Math. 15. thei honor serue me in vayne teaching the doctrines / tradicions commandmētes of men And again it is a thing of no necessite and it may be left welmough with out any sinne or perel Thirdly The sacramēt may be receiued after a better mor profitable and a more holsom way / acording to the institucion of christ which way is only profitable none but it whe●fore why shuld we bring the world in to so heuy a misery danger for a fansy of mans braine / and a trifel of naught Let the peple be taught in comon sermōs / that the masse being an imaginacyon of mans brayne may be taken a way disamulled with out any sinne / and that it is a matter of no dānacyon to despise the masse / for a man may obteine euerlasting saluacyō with out the masse / and after a better way than bi it Now if the peple were thus taght / there were no dowte but that it shuld come in to contempt alone of it self without any labor / not only amōg the simple peple / but also among all good / wise vertuos men And this thing might be brought to passe the better / if thei were instruct / that the masse is a perlos a dangeros thing / imagyned of mans brayn with out any commandment or wil of god Forthly for as moch as there haue bene an infinyte nomber of most detestable abusis thorow out the whole world by the reason of bying and selling of masses / it is a lauful a sufficient cause wherfore all masses ought to be disanulled forbidden / though it were for no nother cause than this only that those abuses might so be remoued / although there were some goodnes or vtilyte in them as there is none at all And thei ought rather to be abolisshed that these abuses might be forbidden / specially seing such masses be vnprofitable / vnnecessary / and ful of perel and danger / and agaime all things both more necessary more profitable also more certen / may be obteined / though there were n● such masse Fifly / the masse neither is nor cā be / nothyng els than a worck of men as the old canon and all old boke● doo also testifye yea and inuented by most wicked rascals / for this purpose that euery mā might recōcile both hī selfe and other vnto god and both obteine merite remissi of his sinnes and the fauor of god thorow he arīg / saīg or causing it to be sayd for whā it is done / sayd or hard euen most holyly / it is done said and hard for no other end than a fore rehersed for vnto what other vse or vtilite can it serue wherfor it must nedes be condemned and takē a way / for it is against tpe principal article of our redempcion / which saith that no maner of prest or shaueling noither good nor bad / nor no maner of worke or sacrifice / can take away our sinnes / saue only the lamb of God / the sō of God further more if any prist wil vse this excuse / cloke pretēse to say that he ministreth the sacramēt to hym self alone / for this purpose that he may the more perfightly with better diligēce reuerēce receiue it / let hī know that this is no ernest but a pretēsed excuse for who so euer wil vse this supper perfightly and reuerently to confirme his faith to haue any profight therby / must receyue it in the true sacrament ministred / acording to the institucyon of Christ But for a prist to minister the sacrament to him self alone /

as moch as thei are feared by pomisshment / thei offend now stil more against the lawe than thei ded before Now such are vnrecouerable and damnable persons past all amendment for thei commit sinne wickednes as oft as any occasyon of sinning is nffred There be other some / which are blynd / and boast extolle thē selues / supposing that thei can saue them selues thorow their own pour strēght / thinking them selues able to kepe And performe the lawe as is before said of the schole dyuynes or Sunses And by such meanes / become thei hypocrites and only colored saintes / holy outwardly only But the chefe office effect of the lawe is this / to shewe and declare original sinne ād to teach man how sore his nature is infect or poisoned / And that it is altogether corrupt / vnto whom the lawe saith that he honoreth not god but contemneth him honoreth strange false goddes which thīg before the lawe taught him it / he did in no wise bileue it to be true Now man being put in feare humbleth him self / abiecteth and abateth his hart and vtterly despaireth / and desiereth feruently to haue some help and beīg dismazed that he can not tel whether to turn him / he beginneth to be āgry with god and to murmur against him And this it is that is spoken in the iij. to the romanes / The lawe worketh wrath againe in the v. to the romanes / the lawe entred in / that sinne shuld be more abundant Of penance This office and work of the lawe is kept reteined in the newe testament / and it is also exercised as S. Paul saith the .i. to the roma saing the wrath of god from heauen is declared mamifestly against all wickednes and vnright wisnes of men Item the iij. to the Roma the whole world is gilty to god Item no flessh shal be iustifyed in his sight by the workes of the lawe Item Iohan the xvi The holy gost shal reproue the world of sinne This is the thōder of god wherby he doth ouerthrowe and clerely condēne not only manifest sinners but euē hypocrytes also / and he bringeth them in to fear and desperacyon / This is the hammer wherof Ieremy speketh saing / My word is an hanmer that beateth flynt stonys in to pouder This is no actyue or procured contricyon but it is a passyne or a suffring contricyon and breaking / for it is a tru or ernest heuynesse of the hart / a very passyon / felyng vnd tast of death And this is to begynne a repentance or a newe life and man is compelled to heare such a sentence as this Ye are all condemned and confounded / whether ye be open sinners or hypocrytes / ye must alter your lyues and be newe men And ye must lyue other wise than ye lyue now For how gret / wise / mighty holy so euer ye be / yet there is none of yo●… iust c. But now vnto this office and cōdemnacion of the lawe / the newe testament bringeth a comfortable promes of grace and mercy thorow the gospel / which ꝓmes we ought to receiue by faith as christ saith March the .i. So penance and byleue the gospel that is to say / turne amend and lyue better and byleue my promes And before christes coming Iohan was called the preacher of penance / but yet vnto the remissyon of sinnes that is to say / it was Iohans office to reproue all men and to teach them that thei all were sinners / that thei might knnoch what maner of men thei were before god and grant themselues to be damnable sinners that so thei might be prepared to the lord to embrace his and mercy for their comfort / and to byleue and trust to receiue remissyon of their sinnes of christ And so saith Christ him selfe in the last chap. of Luke / penance and remission of sinnes must be preached in my name among all nacions Now if the lawe shuld doo his offyce frely alone and the gospel remoued / we shuld se nothing but deth and hell redy to deuoure us / and there were no remedy but all men shuld be compelled to despayre as Saul Iudas did / lyke as S. Paul saith The lawe thorow sinne doth kil But the gospel again / bringeth cōfort remissyon of sinnes / not one way only but dyuers / as thorow the word of god / thorow the sacramentes such other ways as we shal heare here after that thorow him we may haur a plentuos and a rich redempcyō as the cxxx Psalme saith against the gret captiuyte and thraldom of sinne But we must now compare the false penance of the popissh dunses sophisters With the true penance that thei both may the better be known Of the false penance of the papistes It was impossible that euer the papistes shuld teach preach truly of penance / seīg thei vnderstode not ●inne truly For / as is before sayd / thei haue no right iudgement or knoulege of original sinne / but thei teach that the natural strength of man hath euer remayned perfight / pure vncorrupt / that mans reason cā teach rightly And that his wil can perfihhtly obey this right reason / ād again that god doth surely gyue his grace and mercy whan a man doth ōly so moch as he is able to do by his own fre wil. Wherfor it must nedes folowe that thei did penance repent only for actual sinnes for the corrupt affeccyons of the hart / as lust and concupiscens are no sinnes with them but thei repute those only for sinnes / which be outward actual workes springing of their fre wil. And of this penance thei haue made 3. partes / Contricyon / Confession Satisfaccion with this comfort promes annexed therunto that if a man shuld do true penance / confesse himself per●…g●…y and make true sati●faccyon / than ●hu●d he meryte de●erue remissyon of his sinnes and make a perfite satisfaccyon beford god for all his sinnes Thus in their penance thei taught mē to trust in their own workes And hereupon sprāg vp that which thei vse to blowe out in the pulpets as oft as thei make mencyon of the comon confessyon to the peple saing O lord god kepe pre●erue my life vntil I haue done penāce for my sinnes and amended my life Here is neuer a word of christ nor of faith but euery man bileueth to wipe a way and dispatch his sinnes before god thorov his own workes And for this purpose haue many made them felues pristes and monkes that thei might so resist and witstond sinne As for contricyon this hath euer bene the maner order therof for as moch as no man could remember all his sinnes particularly specially all and euery one that he had committed the whole yeare / thus thei trifled and dalyd therwith / that if any secret preuy sinnes shuld afterward come to his rememberance / he must do

penance also for them teherse them at his next confessyon / and in the meane time thei were committed to the grace and mercy of god furthermore because no man could tel certēly how gret his cōtricyon ought to be wherby he migh fully satisfye god / thei addet this comfort to the peple that he which could not haue perfight contricyon / shuld labor at leaft to haue attricyon / which I may call an half contricyon or a litel spice of contricyon / for as for thei them selues vnderstode neither the one nor the other ād thei knowe no more what these wordes contricyon and attrieyon do signifye than I do Now this attricyon as thei call it was reputed sufficyent for contricyon / whan so euer thei were confessed And if it chansed at any time that some man shuld say in his confession that he could not haue perfite coutricyon or that he could not lament mourne and be fory for his sinnes which thing myght happen in such as were taken and rauisshed with the loue of some harlot or in such as did burne with desire to be reuenged of their emnys cetera than thei to vsed to axe such whether he desiered to haue cōtricyon / or no. If he answered / Yea / for who wold say May / except it were the deuel himself than thei toke that as sufficient for contricyon / and thei forgaue him his sinnes and assoiled him euen for that vertu and good worke alledging for them the example of S. Bernard cet Now by this we see how blynd mans reason is and how it stombleth in matters of faith ād seketh comfort at hir own plesure in hir own proper strength / and can not ones thinke neither of CHRIST nor yet of faith Now whā the matter is brought in to light and sene / This contrityon is nothing els than a fained and false pretēsed imaginacyō sprong vp out of the proper strength of man both without faith ād also without any knoulege of christ in the which contrityon the pore simple sinner wold haue laughed many tymes rather thā haue wept / specially whan his lust and desyre of reuengeance against his emny hath comne to his mynd and rememberāce those only except whom either the lawe hath thorouly feared or els whom the deuel hath vexed and turmoyled with heuynes of hart Els / I say / their contricyon was nothing els than a very right hipocrisy / and it neuer abated or mortifyed the lust of sinne for men were compelled to contricion / whan as thei had rather haue sinned more if thei might And as for the maner of their confessyon this it was / Euery man was compelled to nomber all his sinnes which was an impossible thing And this was an abhomynable tiranny But such things as he had forgoten / he was assoiled of them and thei were forgeuen him on this con●…yon that afterward whan thei came to his 〈◊〉 he shuld confesse them And by this me●… a man could neuer be sure whan he were 〈◊〉 confessed or whan his confessyon shuld 〈◊〉 an end And yet notwithstōding thei bad him put his trust in his worke and diligence for thei sayd that the more purely he were confessed / and the more that he were ashamed and had dispraised him self before the prist so moch the soner and better shuld he satisfye and make amēdys for his sinnes / because such an humbling did merite or deserue grace / fauor mercy before god Neither was here also any mencyon of christ And agayn the strength vertu of absolucyon was not taught nor declared to the penitent neither And thus all his cōfort did consist in the nombring vp of his sinnes an● in his shamefastnes But no man can expresse with wordes / what heuynes or sorow / what abhominaciō and filthines / what Idolatry and supersticyon haue grown of this confessyon Finally satisfaccyon is large inough for there was no man in the world that euer could knouwe how moch he ought to doo or satisfye for one sinne only / how shuld he thā knowe how moch to doo for all his sinnes But thei imagined and found out a prety diuyse / that the pristes shuld enioyne their penitentys certen satissaceyons which thei named penance such as might easely be kept and performed as these v. pater nosters and to fast a day or .ij. such lyke / and the residue of their penance thei referred to purgatory there to be fully performed Was not this now a very misery and a heuy calamyte also There were some that supposed byleued that thei shuld neuer go owt of purgatory because after the old canons / one deadly sinne requireth .vij. yeares of penance And styl thei put trust in their own workes of satisfaccyon And if their satisfaction could haue bene a sufficient perfight fatisfaccyō than might all hope and trust of saluacyon haue bene put altogether in satisfaccyon / in so moch that we shuld haue had no neade neither of faith nor yet of christ But it was impossible to haue such a satisfaccyon Now if any man had done penance after this fasshon euen for the space of an hundreth yeare yet he shuld neuer haue known whan he had done and performed perfight or sufficient penance And this were nothing els than alweys to do penance and yet neuer to come vnto penance And herein did the court of rome help pretily to sucker the miserable church / and imagyned pardos wherby he did remitt penance and brought satisfaccyon inough / first particularly for viij yeares / an hundreth yeares cete And he d●yded them by lompes among carnals and bisshapes / that some shuld haue auctorite to grant an C. yeares / some an C. Dayes of pardon But he reserued to him self alone to remitt and pardon the whole penance or satisfaccyon This thing whan it began to smack wel and to bring lucre to the purse / and again for as moch as the marchandise and selling of bullys did prospere and procede wel and luckyly / he imagyned a Goldyn yeare or a yeare of gre which he wold haue no where but at Rome / and this yeare ful remissyon of all penaltys / pomisshments / penance and all maner of sinnes / and thether ran all men from all partes of the world to fet pardō of the goldyn yeare But who wold not haue desyered to haue bene deliuered from such an heuy vntollerable burden This was euen as moch as to find exalt all the tresures of the erth But the pope continewed daily in heaping many goldyn yeares together one vp on another And the more mony he deuoured / the gretter waxed his throte And thus at length he sent his goldyn yeare in to other nacyōs by his legatys euē tyl all churches houses were filled satisfyed with goldyn yeares fynally he brast into purgatory at length also to the deade sowlys first thorow Masses / Commendacyons / foundacyons at last thorow his pardons his