Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	flesh_n	sin_n	sinful_a	9,953	5	10.5484	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02347	The staffe of Christian faith profitable to all Christians, for to arme themselues agaynst the enimies of the Gospell: and also for to knowe the antiquitie of our holy fayth, and of the true Church. Gathered out of the vvorks of the ancient doctors of the church, and of the councels, and many other doctors, vvhose names you shall see here follovving. Translated out of Frenche into English, by Iohn Brooke of Ashe next Sandvviche. With a table to finde out all that which is contayned in the booke.; Baston de la foy chrestienne. English	Brès, Guy de, 1522-1567.; Brooke, John, d. 1582.	1577 (1577)	STC 12476; ESTC S103536	181,177	440

and whome he iustified them he also gloryfied What shall wee then say to these thinges if God be on our side who can be against vs Who shall laye any thing to the charge of Gods chosen It is God that iustifieth Who then shall condemne It is Christe which is dead yea rather which is rysen againe which is also at the right hand of God and maketh intercession for vs. O Lorde enter not into iudgemente with thy seruaunte for in thy sight shall no man liuing be iustified A iuste man falleth seuen times and ryseth vp againe If thou O Lorde wilt be extreme to marke what is done amisse oh Lord who may abyde it But there is mercye with thee that thou mayest be feared Of the lawe The lawe is not giuen vnto a righteous man but vnto the lawelesse and disobedient Augustine of free will and grace Chapter 6. The Pelagians doe thinke them selues to knowe great thinges when they say the Lorde will not commaund that which he knoweth man cannot doe who is hee which knoweth not that thing But therefore he commaundeth some thinges which we cannot doe to the ende that wee may knowe that which we ought to demaund of him and that is faith which in praying obtayneth that the lawe commandeth Finally he which hath sayde if thou wilt thou shalt kepe the commandements Set a watch O lord before my mouth c. This is a most sure and certaine thing that if we will we may kepe the commandements But bicause the Lorde prepareth and maketh the will ready we muste demaund the will which suffiseth to doe it willingly it is certaine that we wil when we haue the will but it is he that causeth that we desire and will the good of whom it is sayde The Lorde ordereth a good mans goinges and hath pleasure in his way and it is God which worketh in vs both the will and also the deede yea euen of his free beneuolence It is certaine that we doe it when we doe giue the vertue of most greatest efficacie and strength to the will the which sayth I will cause you to walke in my iustifications and that you shall keepe my iudgementes and doe them Augustine vpon the 31. psalme Without the grace of God without the loue of eternitie the lawe and the commaundements of God are a great and importable charge Augustine vpon the wordes of the Apostle Sermon 6. O death where is thy sting Graue where is thy victorie The sting of death is sinne and the strength of sinne is the lawe For by forbidding sinne is augmented and not put out the lawe hath giuen power to sinne in commaunding only by the letter and not in helping by the spirite For the lawe commaundeth and doth not accomplishe it bicause that the flesh doth resist it inuincibly where there is no grace And the lawe was weakened thorowe the fleshe bicause that the lawe is spirituall but I am carnall Howe then shall the lawe ayde and helpe me in commaunding by the letter the which giueth nothing by the spirite It was made weake through the fleshe What is that that God hath done considering that it was a thing vnpossible to the lawe and that it was weakened through the fleshe God sent his sonne wherefore was the lawe weakened and wherefore was that impossible to the lawe It was weakened through the flesh What is that then that God hath done he hath sent the fleshe against the flesh for he hath killed the sinne of the fleshe and hath deliuered the substance of the fleshe God hath sent his son in the similitude and likenesse of the fleshe of sinne yea verilye in fleshe but not in fleshe of sinne That then which was impossible to the lawe which caused preuarication bicause the thought being vanquished hath not yet foūd out the sauiour wherein it was weakened throughe the fleshe God hath sent his sonne in the likenesse of the fleshe of sinne and hath condemned the sinne in the fleshe Howe then had he no sinne if sinne hath condemned sinne The sacrifice for sinne was in the lawe called sinne the lawe doth remember that thing not once or twyce but verye oftentimes The sacrifices for sinnes were called sinnes such sinne was Christ for what shall we say had he anye sinne no no he had no sinne but he was the sinne he was I say the sinne according to the intelligence and vnderstanding bicause that he was the sacrifice for sinnes For what the lawe could not doe in asmuche as it was weake bicause of the fleshe God sending his owne sonne in the similitude of sinful fleshe and that for sinne condemned sinne in the fleshe That the righteousnesse of the lawe might be fulfilled in vs which walke not after the fleshe but after the spirite Iesus Christ is come to redeme them which were vnder the law that we might receiue the adoption that belongeth vnto the naturall sonnes Iesus Christ is the ende of the law to iustifie all that beleeue They being ignorant of the righteousnesse of God and going about to establish their owne righteousnesse haue not bene obedient vnto the righteousnesse of God. Is the lawe then against the promise of God God forbide For if there had bene a law giuen which could haue giuen life then no doubte righteousnesse shoulde haue come by the lawe The lawe was our schole maister to bring vs to Christ that we might be made righteous by faith But after that faith is come now are we no longer vnder a schole maister Ye are gone quite from Christ as many as are iustified by the lawe and are fallen from grace And this I say That the law whiche began afterward foure hundred and thirtye yeeres cannot disanull the couenant that was confirmed afore of God in respect of Christ to make the promise of none effect for if the inheritance come of the lawe it commeth not then of promise but God gaue it vnto Abraham by promise No man is iustified by the lawe in the sight of God it is euident For the iuste shall liue by fayth And the lawe is not of fayth But the man that shall fulfill those things shall liue in them For as many as are vnder the deedes of the lawe are vnder the curse For it is written Cursed is euery man that continueth not in all things whiche are written in the booke of the lawe to fulfill them Whosoeuer shall keepe the whole lawe and yet fayleth in one poynt he is gyltie in all The iust man falleth seauen times in a daye S. Paule propounding the similitude of the infant that is an heire and the allegorie of the children of Sara and Agar declareth that the lawe hath ceased The fulfilling of the lawe is loue towardes our neighbour In abrogating through his flesh the hatred that is to saye the lawe of the commaundements which standeth in ceremonies

commeth from man will not haue that whiche commeth from one only God and therfore in seeking it outwardly they haue no glory in them selues but rather in an other Sixtus Pope of Rome in his Epistle to the first tome of the Councels He that is doubtfull in the faith is an infidell wherefore let vs esteeme and iudge those which doe commaund vs to doubt of the fauour of God towardes vs not only to contende and striue againste the sentence of the true Catholicke church but also to giue euill counsell to the health and saluation of the church S Barnard in his .5 Sermon in Quadragesima It may be that some doe not seeke through humilitie euerlasting life but as in the trust and confidence of their workes and merits I do not say this that grace receiued doth not giue boldnesse to praye but it must not be therefore that in the same they haue their hope and trust to obtayne it for that only doth giue the giftes promised to the ende that of the mercy of God which giueth those thinges we may hope yet for greater thinges Let then those thinges which doe belong to our only necessities be restrayned the prayer which is made for the temporall thinges and that which is made for the vertues of the soule sequestred from all impurite and vncleanenesse be only attentife towardes the good will of god And that whiche is made bicause of eternall life let it be made or done in all humilitie presuming as he must of the only deuine mercie Grace be with you and peace from God our father and from the Lord Iesus Christe O wretched man that I am who shall deliuer me from this body of death The grace of God through Iesus Christe our Lorde Euen so at this time the remnante is left through the election of grace if it bee of grace then it is not of workes or els were grace no more grace But if it be of workes then is it no more grace or els were workes no longer workes By grace are ye made safe throughe fayth and that not of your selues it is the gift of God not of workes least any man shoulde boast of himselfe Also That we being iustified by his grace shoulde be made heyres according to the hope of eternall lyfe Saint Peter sayth why tempt ye God to laye a yoke on the Disciples neckes which neyther our fathers nor we were able to beare but we beleue that through the grace of the Lorde Iesus Christ wee shall be saued euen as they doe God doth not saue vs of the deedes of righteousnesse which we wrought but of his mercie He which began a good worke in you shall go forth with it vntill the day of Iesus Christ Vnto you it is giuen for Christe that not onely ye shoulde beleeue on him but also suffer for his sake He sayth agayne And as touching the righteousnesse whiche is in the lawe I was without reproche But the thinges which were vauntage to me I counted losse for Christes sake yea doubtlesse I thinke all things but losse for that excellent knowledge sake of Christ Iesus my Lorde for whome I haue counted all things losse and do iudge them but dung that I might winne Christ and might be founde in him that is not hauing mine owne righteousnesse which is of the law but that whiche is throughe the fayth of Christ I meane the righteousnesse which commeth of God through fayth c. I am nowe ready to be offred and the tyme of my departing is at hande I haue fought a good fight and haue fulfilled my course and haue kept the fayth From henceforth is layde vp for me a crowne of righteousnesse which the Lorde that is a righteous iudge shall giue me at that day not to me only but vnto all them also that loue his comming But nowe in Christe Iesus ye whiche once were farre of are made nye by the bloude I say of Christ It is God which worketh in vs bothe the will and also the dede euen of his free beneuolence To as many as receyued him to them he gaue power to bee the sonnes of God euen to them which beleeue in his name which are borne not of bloude nor of the lustes of the fleshe nor of the lust of man but of God. In thy light shall we see light Your eyes haue seene great miracles and wonders and yet the Lorde hath not giuen you an heart to perceyue nor eyes to see nor eares to heare O Lorde giue me vnderstanding open myne eyes for to beholde the wonderous things of thy lawe Gzechiel speaking in the person of God sayth A newe heart will I giue you and a newe spirite will I put into you as for that stonie heart I will take it out of your bodie and giue you a fleshie heart I will giue my spirite among you and cause you to walke in my commaundements to kepe my lawes and to fulfill them As for men they are but vayne if they be put in the ballaunce they are lighter than vanitie it selfe Conuert thou me and I shall be conuerted for thou art my Lorde God yea as soone as thou turnest me I shall reforme my selfe Therefore we gather that a man is iustified by faith without the deedes of the lawe Againe Abraham beleeued God and it was counted to him for righteousnesse To him that worketh the rewarde is not reckened of fauour but of duety But to him that worketh not but beleeueth on him that iustifieth the vngodly his faith is counted for righteousnesse Also for if they whiche are of the lawe bee heires then is faith but vaine and the promise of none effect c. Therefore by faith is the inheritance giuen that it might come of fauour and the promesse might be sure to all the seede that is not to them only which are of the lawe but also to them which are of the faith of Abraham Then being iustified by faith we haue peace with God through our Lord Iesus Christ by whom also we haue accesse through faith vnto this grace wherein we stand and reioyce in hope of the glorye of God. Bicause of vnbeleefe they are broken of and thou standest stedfast by faith Whatsoeuer is not of faith is sinne We know that a man is not iustified by the deedes of the lawe but by the faith of Iesus Christ euen we I say haue beleeued in Iesus Christ that we might be iustified by the faith of Iesus Christ and not by the deedes of the lawe bicause that by the deedes of the lawe no flesh shal be iustified I doe not abrogate the grace of God for if righteousnesse commeth of the lawe then Christ dyed without a cause So ye knowe that they which are of faith are the children of Abraham for the Scripture sawe afore hand that God would iustifie the

for to make of twayne one new man in himselfe so making peace Christ hath put out the hande wryting of ceremonies that was agaynst vs which I say was contrarie vnto vs he tooke it out of the way and hath fastened it on his crosse For by the lawe commeth the knowledge of sinne Lawe entred in that offence shoulde increase I had not knowen what lust had ment except the lawe had sayde Thou shalte not lust We knowe that the lawe is spirituall but I am carnall solde vnder sinne Augustine in his 9. booke of confessions Chapter 13. Woe be vnto mans life although it be praysed neuer somuch if the mercy of God drawen from it thou wilt examine or discusse it Augustine in his first booke of Retractions Chapter 19. All the commaundementes of God are reputed to be done when that whiche is not done is pardoned Augustine in his booke of the spirit and of the letter Chap. 36. This first commaundement of righteousnesse by the which it is commaunded vs to loue God with all our heart with all our soule and with all our thought the which is following the other which is to loue our neighboure in this life then wee shal fulfil them when we shall see thee face to face But therefore it is commanded vs in this world that we may be admonished and warned of that which we ought to aske through faith afterwardes and by that same as farre as I can perceiue hee profiteth much in this life in righteousnesse which ought to be ended who in profiting knoweth how much he is farre from the perfection of righteousnesse Ambrose vpon the .3 Chapter of the Romaynes He that beleeueth in Christ keepeth the lawe The similitude of the creditor the goodman of the house willing to take account of his seruants one was brought vnto him which ought him ten thousande talentes and had not wherewith to paye and yet notwithstanding woulde be payde c. We are debters not to the fleshe to liue after the fleshe but to the spirite Ye haue not receyued the spirite of bondage to feare anye more but ye haue receyued the spirite of adoption whereby we crye Abba that is to say father There is no feare in loue but perfecte loue casteth out feare for feare hath painfulnesse and hee that feareth is not perfect in loue We loue him bicause he loued vs first Augustine of free will and grace Chapter 19. Iohn sayth God is loue And the Pelagians also doe saye that they haue God not of God but of themselues And where they confesse that the lawe is giuen vs of God they will haue the loue of themselues and do giue no eare vnto the Apostle which sayth Knowledge maketh a man swell but loue edifieth Also the Scripture sayth that true fayth and holy doctrine are both of god For it is written From his face proceedeth wisedome and vnderstanding And it is written Loue commeth of God. Augustine vpon the exposition to the Galat. 3. Chap. The lawe is not of fayth but the man that shall fulfill those things shall liue in them He doth not say he which shall doe the lawe shall liue in it insomuche that thou doe vnderstande that the lawe in that place is put for the workes themselues But those who doe liue in their workes doe feare that if they had not done them they had bene stoned or crucified or suffred some other kinde of payne Wherefore he sayeth he whiche shall doe those things shall liue in them that is to saye he shall haue the rewarde to the ende not to be punished with such death Saint Barnarde vpon the Canticles Sermon 50. He which hath commanded the commaundementes was not ignorant that the burthen of the commandement exceedeth the strength of men but by that meanes hath iudged that it is profitable to admonishe them that they are not able and that they may plainely know to what ende of righteousnesse they must endeuor them selues with all their vertues then in commanding impossible thinges God hath not made men transgressors of the lawe but hath made them humble that euerye mouthe might be stopped and that all the world be made subiect to god For no flesh shall be iustified before him through the workes of the lawe Euen so when wee haue receiued the commandement and that we doe feele our default we crye vnto heauen and God hath mercye on vs and knowe in that time that he hath saued vs not of the deedes of righteousnesse whiche we wrought but of his mercy Augustine against the aduersary of the lawe and of the Prophetes 2. booke 7. Chapter It was very needefull that the lawe in the old Testament should be set forth vnto the proud and vnto those which did truste in the vertue of their owne will the which lawe doth not giue iustice but it doth command it and euen as those being wrapped in through the death of preuarication or transgressiō ought to haue their refuge to grace the which only doth not commande but also helpeth The blasphemers of the heauenly wordes doe thinke that the lawe whiche was giuen by Moyses was euill bicause that it was called the administration of death figured in letters of stone not regarding that it is sayde for those whiche doe thinke that the lawe was sufficient for their free will. c. The lawe was giuen by Moyses but grace and truth came by Iesus Christ Did not Moyses giue you a lawe and yet none of you keepeth the lawe Augustine vpon Saint Iohn 3. Treatise 1. Chapter The lawe was giuen by Moyses which helde them guiltie For what sayeth the Apostle The lawe entred in that offence shoulde encrease This is heauye vnto the proude that is that he sayth to the ende that sinne may encrease For they doe attribute muche to themselues and doe assigne much to their strengths And cannot accomplish righteousnesse if he which hath commaunded it helpe them not God willing to tame their pride gaue the law As if he had sayde beholde accomplishe it to the end that you doe not thinke your selues to be without him which commandeth you are not without a commaunder but there is no fulfiller Augustine of the spirite and the letter Chapter 14. Doth not S. Paule call that lawe written in his two tables killing letters When he sayth the letter killeth speaketh he only of the lawe of Circumcision and of other olde Sacramentes alreadye abolished Howe shall we esteeme it so in as much as it is put in this lawe thou shalt not couet By the which commaundement although that it be holy iuste and good he saith that sinne hath deceiued it and thereby killed And what is that the letter killeth and the spirite quickeneth but that the law cannot iustifie c. Immediatly afterwarde he saith these my commaundementes if they are well kept as they are written we must thinke that it appertaineth not to