Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	abraham_n	believe_v	zion_n	61	3	10.4002	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A05034	The minde and iudgement of maister Frau[n]ces Lambert of Auenna of the wyll of man declarynge and prouynge howe and after what sorte it is captyue and bonde, and not free: taken out of hys commentaries vpon Osee the Prophete, wherin vpo[n] the. iiii. chapter of the sayd prophet, he most godly, plainlye and learnedly, entreateth and writeth of the same, as hereafter euide[n]tly shal appere. Newelye tra[n]slated into Englishe by N.L. Anno Do. M.D.xlviii. the xviii. day of Dece[m]bre.	Lambert, Franz, 1486-1530.; Lesse, Nicholas.	1548 (1548)	STC 15178; ESTC S108240	76,171	160

Christe is there Christe is in them which do beleue a whole iustice Christe is our perfecte iustice sanctification and redemption Hereby maye you perceyue that the wordes of the fyrste boke of Moyses called the Deutero are cleane contrarye to free wyll and makynge nothynge at all for theyr purpose ❧ The .v ▪ texte IT is wrytten in Mathew the .xxiii. and Luke the .xiii. Chap. Hierusalem Math. xxiii Luke xiii Hierusalem whyche killeste the Propheres and stoneste theim whyche are sente vnto the. Howe often woulde I haue gathered togyther thy chyldrene as the hen doeth hir chickens and thou wouldest not Beholde saye they Christ sayth I woulde thou woldest not Hereby do they gather that the wyll of man is free the Lorde shoulde do wronge els saie they to threaten and punishe them if they myghte not haue chosen whether they woulde haue bene gathered togither yea or naye Thus and after lyke maner of fashiō doeth the wycked and miserable fleshe presume to iudge of the most ryghtwyse iuste iudgemēt of god whych is far frō this matter as Iohn the .x. Chapt. You do not beleue me because you are not of my shepe that is to saye of my electe people whyche onelye are the very shepe of Christe whom no man can take forth of hys hand Thou mā which arte nothinge els but corruption wormes meate what art thou that wilt reasō against the Lord. Be thou afraied rather maruaile wyth al lowlines mekenes of the profoūd and impenetrable depenes of hys iudgemēt Learne how thou must take these wordes of Christ rehearsed out of Mathew and Luke I would sayth Christ and thou which arte the carnal sinagog wouldest not Wherfore wouldest thou not For thou arte not of my shepe and electe chosen people Thou haste not my spirite without the which thou canst not fynde in thy herte to be agreable to my commaundementes nor yet do anye thynge els that should be pleasant before me Al the desyres of the fleshe that is to saye of a man wythoute my spirite do fyghte and striue agaynst me bicause he is a liar as witnesseth the Psalm C .xv. Therfore by those wordes Christe did meane not for to shewe that it was in theyr fre choyse to do otherwise thē they did But to declare to them how much he dyd hate and abhore al the desyres of the fleshe whyche laboureth continuallye to do those thynges whyche are contrarye to my wyll whych is all Godlines and vertue ¶ The syxt profe TO make for theyr purpose they do brynge forth Mathew sayinge If thou wylte enter into lyfe kepe the cōmaundemētes If thou wilte be perfecte c. And Luke If any man wyll come after we cetera He that wyll saue and kepe hys lyfe shall lose it And all other places of boeth the Testamentes where as anye thinge is spoken conditionally they do brynge for the confirmation of fre wyll As thys If you wyll If you wyll not If you wyll heare If you wyll not heare If you do seke If you do turne If you do seperate If he do If he turne awaye In all the whych places they do erre bicause they do not marke what the spirit did meane in those textes For to perfourme those thinges it is geuē of the spirit wherfore it must be vnderstande after thys fashion If thou wylte do thys or that with all thy herte and thorowe my spirite then shalt thou obteyne thys or that If you do otherwyse beynge faste bounde wyth the spirite of fornication you shall peryshe ❧ The .vii. profe TO proue the libertie of mans will they do obiect the promises the cōmaundementes the threateninges and rebukynges of the Lorde saying that al this had not bene worth a straw Yea and foleishly written if so be there were no libertie and fredome of oure wyll We answere and saye that the sens vnderstandynge of al these places doth hereof depende that the spirite of God shoulde be knowen seuerall and distinke frome that other spirite that we shoulde acknowledge and confesse that God wylleth hys lawe to be kepte and obserued not by oure deceyuable spirite of fornication and fleshly carnall knowledge but by hys mooste holye spirite onely He promiseth to thē greate rewardes whyche do kepe hys lawe by hys spirite Lykewyse he doeth threaten and condemne those whyche do breake hys lawe by the spirite of fornication and of the fleshe ❧ The .viii. profe THey do laye againe that oftē times in the scripture rewardes are promised to the fayethfull seruauntes of God thynkynge that there can be no rewarde but wher as is merit and deseruinge and on that other syde there can be no merite or deseruynge where as is not a fre wyll Trulye there muste nedes be merite where a fre wyll proceadeth or doth go before But there is no merite in vs Whether man do merit ye or naye bicause we are bounde of oure selues Therfore all our merites are the merites of Christ onely whych alone and none other is fre and with out all bondage Psalm lxxxvii But as to the vocable of rewarde Rewarde wee muste marcke and note that the rewarde of the electe and chosen is called therefore a rewarde bycause that Christe hathe merited and deserued that reward in vs and bicause it is promised of God to hym whyche beleueth in Christe Thus muste the wordes of the Geneses in the .xv. Chapter be vnderstand and taken whych are these I am thy reward thy great rewarde What was Abraham his rewarde for his belefe Bicause that Abraham dyd stedfastli beleue in the promise of the sede which is Christe he receyued hys rewarde What rewarde God hym selfe which is the verye rewarde of al them whych do beleue as the Lorde in hys euerlasteynge beynge hathe sworne decreed ordeyned Lykewyse are the wordes of Christe wrytten in Mathew to be taken sayinge Reioyce you for youre reward is plentifull in heauen Which is as much to saye as That thing whiche I haue deserued for them whych do beleue in me is promised of God for their fayth is muche aboundaunt and greate In the wyich sens and vnderstādyng must you take this word crowne and this word giftes or rewardes as you do reade in many places of the scripture ¶ The .ix. text IOhn the fyrst Chap. He gaue thē power to be made the children or sonnes of god That is to say to them which do beleue in hys name Hereby do they reason if he hath geuen to theym power to be the sonnes of God then they are fre and not captiue or bonde Herein they do not conclude well For thys texte doeth declare rather that mā is captiue and bond then the cōtrary whiche texte beynge opened is as muche to saye as thys So manye as haue receyued the faith of Christe beleuynge in hys name at that time that they beleued they receyued power to be made the sonnes of God Or rather they were then

onely the spirit of Christ Our impi●tie and sinfulnes can go no further than it hath pleased the Lord from the beginnynge to suffre For he hath limitted al the thoughtes cogitations and willes of men within certayn limittes termes the which no man cā passe or go beyond Wher is now beco●●e that free election and libertie to do what we lust which thei affirme to be in vs. Is it not altogether captiue and in bondage Another diffini●io● of freewyl Ther be also which do make this diffinicion of free wyl saiyng that frewil is a power and strength of mans will wherewyth he doth apply or plucke awaye hymselfe to or from those thynges which do leade vs to eternal felicitie and euerlastynge saluation But I pray you what strengthe and power haue we when the vnderstandyng and wyl of man can do nothynge of it selfe but that which is carnal fleshly What thynges can mans knowledge of it selfe perceyue and attayn to Our owne vnderstādynge knowledge dothe iudge richesse health of bodye honoures promotions the glory of this world to be good thinges and the cōtrary to these for to be euil naughtie As for the knowledge of good and of godly matters of those I say which partayneth to eternal saluation it perceiueth nothyng at al of it selfe Yea though a man would peruse and reade ouer all the holye scriptures and teach them also to other mē or els be taught of other hys owne vnderstāding and knowledge of it selfe shal neuer truely and as he ought to do knowe the Lorde and his wyll his power his iustice his goodnes his mercie his anger He shal not beleue and rest on the truth and veritie of God but after a liyng fashiō and hypocrisie The which thing is nothing l●sse then to beleue For it is written The folyshe man sayd in his hert there is no God Beholde the knowledge of man of himself doth not only not know god but also doth deme god to be God saiynge that ther is no God i. Corin. ii The carnal man dooth not perceiue those thinges which be of the spirit of God for the spirit of God the thynges therto pertaining ar folishnes to hym He cā not vnderstād iudge that thei ought to be spiritualy demed takē These wordes ar to be takē not onely of the vnderstādynge but also of the wyl of man For lykewyse as the vnderstandyng doth se nothynge of it selfe but that whych is carnal euen so the wyl of man doth hate and abhore of it selfe al thing which is good and loueth that which is euil carnal and nothyng durable The profe of bond wyl by the scripturs It can neither loue nor feare God nor his truth It foloweth then that the wyl of man is not free but captiue and bond as nowe we wyl proue by the testimonies of the scriptures of God And fyrst of al by this testimony of Ose the Prophet saiyng The spirit hath bou●de him in his wynges The which wordes are manifest to bee spoken of the carnall people of Israel The whiche people the Prophet declared before to be deceiued by the spirite of fornication that is to sai by the iudgemēt and sens of the fleshe in the wynges wherof he affirmeth them to be bound fast First he declareth theim to be deceiued afterward to be bound that nowe thei colde do nothyng els but commyt fornication beyng seperated from God For al their iudgementes knowledge vnderstandinge and wyll al their dedes were nothynge elles but fornication from the lorde bycause thei wer not of fayth The carnall are tied wyth bondes Who bee the bonde daughters of Syon To the captyue and bōd prisoners is preached remission of syn As before in the exposition of this Prophet I haue made opē to you Thus it foloweth that al those which be carnal and fleshly ar tied and made fast in bondes The carnal Sinagoge is called in the scripture the bond daughter of Sion As Esaye liii Our sauiour also preached remissiō of sinne to the captiue and bond and deliueraunce to them which were shit fast in prison Esa lxi Luke iiii The second profe by the scripture Genes vi THe Lord said in Genes vi My spirit shal neuer be parmanent in man because he is fleshe Hierome and other writers dooe wryte that these wordes are in the Hebrue rog after this trāslation My spirite shal neuer iudge in mā because he or thei be fleshe The fyrst trāslatiō is good inough by the which wordes a certayne writer doth vnderstand and expound the clemencye and great mercy of God towarde man and but his most dreadful austeritie and anger But the Lorde kepe vs from that clemencie For the blyndnes of that man as by his writing oppereth did take this worde iudgement to signifie in this place no thyng elles but punishment as though the lord would say The iudgement is not takē for a dreadful sentēce of God as of a iudge but for the godly and spirituall knowledge my spirit shal not punysh man which is a verye wrong sens For the vniust shal be punished and the seede of the wicked shall perishe as Psalm xxxvi And the fire whiche is prepared for the deuyl and his angels wherwyth the reprobates and vngodly persons shal be tormented is euerlastyng Therfore this is not the right sens and meanyng of this text as he hath expounded but contrarye wyse My spirit shall not iudge alwayes amonge these menne bicause they be fleshe that is to say the iudgement of my spirit shall not alway be permanent in theym because thei be flesh that is altogether natural carnal The iudgement of the spirit of God is not in the wycked and deceiueable because I say the wicked iudgemēt of the flesh which is repugnaunt to the iudgement of the spirit doth reigne in them Is this the clemencie and mercie of God to be destitute of the right iudgement of the spirit of God to be forsaken and left to the wycked and execreable iudgemente of the spirite of Fornication and of lyes that is to say of the spirit of man which is a lier Psal C.xv. I do beleue verely that ther is no punishment of God more bytter more sharpe then to be forsaken of him There is no plage more sharpe thē to be forsakē of of God and lefte to thy selfe to be left to thine owne iudgement without the iudgement of his spirit I pray the good Lorde kepe from me this most fearful and dreadful wrath of the. Let thy spirit whiche is true and holye and not my spirit ful of fornication and lyes iudge and geue true knowledge and vnderstanding in me Whippe me good Lord and scourge me rather then to forsake me to my selfe if it semeth to the expedient for the settyng furth of thy glory Confyrme make thi seruaunt stronge with thy spirit and neuer take it from me In the same .vi. of Gen. the wycked are