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	righteousness_n	sin_n	12,797	5	5.0529	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01738	A treatise of true fortitude. By M. George Gyffard, Preacher of the worde of God, at Maldon in Essex	Gifford, George, d. 1620.	1594 (1594)	STC 11870; ESTC S114291	21,526	60

doe define be a vertue indeed yet differ from the diuine Fortitude as otherwise the distribution is friuolous then are there tvvo Fortitudes may some say which seemeth very absurd Are there two kinds of puritie or two kindes of vertues if not howe two kindes of fortitudes I aunswer to this that Fortitude beeing simplie considered in herselfe is but one but in respect of that estate in which wee are in respect of the way whereby we come vnto it and in respect of the meanes by which it is giuen vnto vs it may wel be called double Let not this seem strange that a thing which is simple in it selfe may for some respects become as double For wee knowe there is but one righteousnes beeing simply considered in it selfe and yet the holy Apostle sayth There is the righteousnesse of the Law the righteousnes of fayth and setteth them as opposite the one to the other The righteousnes of fayth is the same purity which the law requireth as the same Apostle teacheth when hee saith That by Christ the righteousnesse of the Lawe is fulfilled in vs. Rom. 8. verse 4. The Lawe requireth it if men coulde of themselues fulfill it as Adam and Eue did before their fall it might bee called the righteousnes of the Lawe but nowe because they cannot being helde vnder the yoke of sinne we obtaine it onelie by faith in Christ Who is made vnto vs of God wisedome righteousnes sanctification and redemption 1. Cor. 1. ver 30. And it is called the righteousnes of God and the righteousnes of faith So nowe is it touching Fortitude the law requireth it and if men could by the naturall powers and faculties of the minde attaine vnto it thē might it bee called humane Fortitude but because there is no such power in man and the vertue commeth by a free gift in Christ we may call it diuine Fortitude and so the deuision of Fortitude into humane and deuine is necessary to be knowne of all that couet to clime vp vnto her 10. Thus may we see both the wrong way and the right They that would be reckoned among the Woorthies and labour to attaine thereto by theyr owne might haue nothing to lift vp thēselues withall but humane lust because nature hath nothing pure They mount vp on high with the wings of pride of vayne-glorie of ambition of couetousnesse and selfe-loue And there be some which if they can attaine vnto that desperate bold nesse as to become resolute not to feare God nor man as they say nor the deuil they thinke themselues braue men and such as are to bee esteemed among the chiefe Woorthies They doe all in the fierce wrath of man which worketh nothing that is pure On the contrary part such as take the right way are cast down in humilitie in meekenes in feare and long suffering yea they be euen emptied of the opinion of all things in nature which seeme excellent in man wherby men are vsuallie puffed vp that they may be filled with gifts and graces from God They mount vp aloft indeede yea verie high but it is not in the strength of man but by the power and grace of God As that noble King Dauid glorieth That the Lord made him strong valiant yea so valiant as not to be afraid as hee saith what man coulde doe vnto him Hee told that huge Gyant Goliah That hee came vnto him in the name of the Lord and in that name he cast him downe and cut off his head Vnto thys belongeth the saying of the Lord Iesus Hee that exalteth himselfe shal be abased and he that humbleth himselfe shal be exalted How contrarie is it vnto mans wisdome or to the sence of flesh bloode that the right and onelie way vnto Fortitude should be in lowlines of minde in meekenes and in long suffering He seemeth to be valiant that is hautie stoute fierce and full of reuenge that doth all with sturdie and boisterous roughnesse But of these things we shall haue occasion to speak more particularly in handling the nature of Fortitude which now we come vnto 11. A perfect definition doth perfectly sette forth the whole nature of euerie thing defined for it consisteth of the essentiall causes but such definitions are hard to be found in the most things and so to define Fortitude is verie hard neyther will I take it in hand It shall suffiise to set forth some chiefe properties and effects thereof And heerein it shall not be amisse to sette downe some of those thinges which the Gentiles did teach rightly concerning this vertue For they had certaine principles vpon which they did builde which indeede are not to be despised As first that the true Fortitude is neuer voyde of honestie and iustice nor can neuer bee separated from thē For how can that be a vertue which is vnhonest vniust or impure Heerevpon they did inferre that the loftinesse of minde which vttereth it selfe in daungers and labours is not a vertue but a vice if it be voyde of vprightnes as not fighting for the common safety but priuate commodities They accounted it the right definition which for the essentiall forme hath the final cause as namelie that Fortitude is Virtus pugnans pro aequitate a vertue that fighteth for equitie If any man were hardy and full of stoute courage to cast himselfe into peril led thereunto by his lust and not for the common profit that was to a wrong end and they say his courage is rather to be called an audacious boldnes then fortitude And they helde him as led by his lust which would attempt to doe great things to get praise and fame to gette riches and dominion After these things indeed doth the hart of man lust throgh selfe-loue pride and vaine glory These are the thinges which they call a mans owne commodities The higher that a mans minde was lifted vp by these into hardy boldnes the further they sayd hee was carried from vertue into immanity or sauage cruelty that expelleth all humanitie Heere may we see that the very Heathen euen by the light of nature did acknowledge that the things which outwardly doe seeme beautifull admirable glorious as the acts of vertuous men are foule deformed and detestable if they do spring from the lust of man For how can that fruite be sweet what good colour soeuer it hath which springeth from a bitter roote And what is more bitter then pride ambition selfe-loue couetousnes wrath and such like 12. But we must now ascend vp higher then the Gentiles did touching the finall cause of the actions of Fortitude They will haue Magnanimitie to referre all to the common good to be ioyned with simplicitie and loue of the trueth which is well But this was darke vnto them that God made all for hys owne glory that all actions are to be referred to his glory as to theyr chiefe proper end and that all the glory of man is in glorifying thys great