Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	moral_a	nature_n	positive_a	4,914	5	10.3383	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12685	The su[m] of diuinitie drawn out of the holy scripture very necessary, not only for curates [et] yong studentes in diuinitie: but also for al christen men and women what soeuer age they be of. Drawn out of Latine into Englyshe by Robert Hutten.; Margarita theologica. English.	Spangenberg, Johann.; Hutton, Robert, d. 1568.; Turner, William, d. 1568.	1548 (1548)	STC 23004; ESTC S126460	78,484	290

the labours and ieoperdyes which be in the office Contraye wyse ambition is whē one thrusteth in hym selfe either by arrogancy or some other couetousnes or forhys belly only not lokyng for iudgemente nor wyllynge to be proued But contēdeth with money and other subtyl craftes But the true peticion whiche is wythout ambicion is to be praysed And vertuouse men are to be prouoked vnto it for it hath much goodnes Fyrst of al it is expediēt that ther be many instituted vnto the mynistery that the vse of it may be in the church Secondarily it is expedient that ther be many desirers of the office that the church may know the maners of thē whiche are to be chosē and may haue choise Thirdly therin consisteth the vertue of modestye that they whyche dooe axe the offyce submytte themselfe vnto the iudgemente of the churche and be in doubt of theyr owne existimatiō Fourthly that same thynge styrreth vp and sharpeneth dilygence and studye in them whyche wyll be axers of the offyce that they prepare them selfe with more diligence vnto theyr duity ☞ By what testimony can they proue that it is lawfull so to axe the office Paule 1. Timothe iii. sayeth If any man require the office of a bishop he desireth a good worke Also i. Corinth xiiii desire spirituall thynges but rather that ye prophecy ☞ What is to be propounded vnto hym whych wyl take vpon hand the office of a pastoure Fyrst the dignitie and greatnes of the minystery For it is so greate an office so to axe the ministery that no greater an offyce cā be found and also very godly Therefore Paule doeth greately auaunce and prayse it and calleth them which teache the Gospel the ministers of god also godo worckmē and helpers Therefore greate reuerence is dew vnto thys office and it is cōuenyente to take it vpon hande wyth greate deuoutnesse and diligence Secondarily the wyl and commaundement of God is to be consydered for God wyll require a rekenynge for the soules and threateneth horrible payne vnto them whiche dooe not fayethfully theyr dewty lyke as the scripture doth oft teach Ezech. xxxiii and Christ in the parables of the euell seruaunt c. Thirdly the promises of reward for god graunteth greate rewardes vnto them whyche faythfull-ly execute their office susteyne laboures hatred and peryses for the worde sake as Christe sayeth blessed is that seruaunte for hys mayster wyll make hym ruler ouer all And Peter ye shall receyue the incorruptyble crowne of glorye ☞ What is the summe of christen Doctryne to be taughte in the Churche ☞ Christe hath mooste aptlye shewed that in the laste Chapyter of Lucas where he sayeth Gooe preachynge in my name repentaunce remission of synnes Therefore the summe of thys offyce in the churche consysteth in thys that penitence and remission of synnes be taught ☞ Whiche is the mooste briefe partition of the whole scripture ¶ There be two partes For it is eithere a doctryne commaundynge what shall be donne and rebukeyng synne Or eles it is a doctrine of remission of synnes And these two partes be called the lawe and the Gospell ¶ Of the law ☞ What is the law IT is a doctryne commaundynge howe we oughte to vse oure selfe what we shoulde do and what leaue vndone ☞ How many kyndes of lawes be there The first diuision some be goddes lawes other some mans lawes ☞ What is gods lawe ☞ That whiche is instituted of God and commaundeth not onely of external actions but requireth also inwarde motions of the herte and perfecte obedyence toward God and condempneth all those which do not obserue it ☞ What is mans law ☞ Whyche is institute by mans arbitriment and commaundeth of external actions and offices ☞ An other diuision ☞ Of lawes some be naturall and some positiue and thereof be rehersed commonlye thre kindes the lawe of nature The godlye lawe of Moyses and mans law ¶ What is the lawe of nature ☞ It is the knowledge of goddes lawe whyche is infixed in mans nature by God whereby he vnderstandeth God to be that he is the creatoure and gouernour good iust mercifull to the rightuousse and a punysher of the vnrightuouse and that obedyence is dewe vnto hym Also that felowshipe is to be hadde amonge menne that parentes ought to be obeied that men ought to be loued and holpen and no man to be hurte accordyng vnto thys Do not vnto other men that thou woulde not shoulde be done vnto thy selfe ¶ What is gods lawe ¶ Thys call we the lawe whiche was gyuen by Moyses ¶ Howe many kyndes of Moyses lawe be there ☞ Three morall iuditiall and ceremonial ☞ What is moral law ❀ It is a doctrine whyche commaundeth perfect obedyence towarde God or of liuing and good workes towarde God and all men ☞ Where is the moral lawe set furth ❧ A briefe and perfecte description of it is conteyned in the ten commaundementes gyuen by Moises vnto the people of Israel whiche we cal Decalogum ☞ What die●●rence is betwene the law of nature and the moral lawe or the ten commādementes ❧ Naturall lawes be Goddes lawes and the very same whych be conteyned in the tenne commaundementes that is to say in the wrytten moral lawe ☞ Wherefore then was the lawe deliuered vnto Moyses seynge the lawe of nature was before ☞ Althoughe that lyghte and those knoweledges were infyxed in the herte of manne before hys fall in nature not as yet corrupted they were sure and perfecte and men coulde surelye consente thereunto but afterwarde they wrre greatly blinded by original synne and the consentynge therto is verye weake ofte tymes shaken of wyth doubtynge and almoste blotted oute Therefore God dyd gyue the lawe wrytten that goddes lawe renued by the voice of the law of nature should be made more cleare and excellēt also that the word of God should witnes that thys natural knowledg is the law of God ● Howe manye naturall lawes be dystrybuted The ten commaundementes is the moste apte summe of all naturall lawes and the selfe dystribution and declarynge of the lawes of nature Therfore ther can no distributyon be founde more apte then in expoundynge ordinatly the ten commaundemētes ☞ Bind the ten cōmaūdemētes al mē or no Althoughe Moyses law be abrogated and doeth not bynd the gentils yet bicause the ten commaundementes be nothyng eles then the reuelation declaringe of the lawe of nature therfore the ten cōmaūdemēts do remaine bind al mē Not because they were deliuered vnto Moises but because they be that interpretation seting forth of the euerlasting wil of god which is the very lawe of nature ☞ What is the particion of the ten commādementes Ther be two tables The firste conteyneth preceptes of a spirituall lyfe howe we shoulde behaue oure selfe towarde God or of those workes wherewyth we properlye be conuersaunte wyth God And they discribe the true and proper worshippynge of god The seconde conteyneth preceptes of politycke lyueynge among men how we

vpon al. And Rome .x. The same is Lord of al rich towarde al which call vpon him ¶ Also God wylle all men to be saued God wyll not the death of a synner but rather that he be conuerted and liue Ezech. xviii Mathewe .xi. Comme vnto me al ye whiche laboure and are Laden and I shall refreshe you Iohn the iii. Chapter ☞ That all whyche beleue in hym shoulde not peryshe but haue euerlastynge lyfe Also Actes .x. Wyth god is no difference of personnes With these and suche sentences muste consciences be vpholdē against natural mistruste and desperation But because the euel cometh of vs we muste take heede that we gyue not oure selfe wyllingly vnto natural mystruste and resyste the promisse but we amendynge our lyfe muste beleue the promisse ¶ Of the difference betwene the new olde Testamēt ☞ What is the difference betwene the new testament and olde THE olde testamente was properlye the lawe and all the polytyke ruelynge of Moyses which had promises gyuen vnto the people of Israel cōcernynge theyr kyngedome and outward policy The newe testamente is not the ministerynge of the lawe but of the gospel taht is to saye a couenaunte of the spiritual and euerlastyng kyngdome of Christe and it hath the promesse of iustification and euerlastynge lyfe to be geuen for Christe ☞ Wherefore is that called the olde Testament and thys the newe Testament ¶ Not for the ordre and succession of tymes as though the newe testamente dyd not belonge vnto the fathers but for the difference of the office and promises ☞ For the olde testamente was the ministrynge of the lawe and obseruyng of the leuiticall rytes and of the commune welth of the people of Israell it had promises concerning their kyngdome ¶ But thoffice of the newe testament is an other thyng an other promesse that is to saye of euerlastyng thynges nor it doeth not consiste in outward obseruynges but it requireth spirituall worshipynges that is true motions of the herte ☞ Indureth the olde Testament no more ☞ Althoughe the lawe of Moyses and that polytyke order appointed for a certayne time doth now cease after the Christe is come nor it is not necessary to obserue those rites of Moyses polytyke lawe yet because the doctryne of the morall lawe is written in nature and is commō to al men in so muche belonge they vnto the olde testamente whiche hath only the knoweledge of the lawe nor hath not the knowledg of the Gospell nor be not renued of the holy goost Contrarily the newe testament that is to say the promisse of remission of synnes and renuyng by the holy goost pertayneth not onely vnto one tyme but vnto all ages lyke as the promesse of Christ was made vnto the fathers in the olde testamente ☞ What signifie these two wordes in Saynct Paule ☞ The letter and spirite ☞ By the letter he vnderstādeth all thoughtes and obseruynges and as they cal them good intencions or endeuoringes of reason without the holy goste that is to saye wythout the true feare and true fayth of Christ By the spirite he vnderstandeth spirituall motions whyche the holy gost doth stirre vp in our hertes Therefore the lawe is the letter when we folowe it with good entencions or outward maners without the holy gost that is without true feare true fayth And the gospel is the letter also when it is not receyued in spirite that is when we do not trulie feare God and stedfastly beleue in him Moreouer the law is the ministeryng of death because it promyseth not remission of synnes vnles it be deserued nor it bryngeth not the holy goste But the gospell is the ministrynge of the spirite and lyfe because it promiseth remission of synnes frely and geueth the holy goste and euerlastyng lyfe Therfore the interpretation of Origine is to be reiected whiche calleth the letter the grammaticall sence and the spirite the allegorie ¶ Of abrogation of the lawe ☞ What is the abrogation of the lawe IT is the abolyshing of the cursse or malediction of the lawe done by Christe that nowe al whiche beleue in Christe be delyuered from the powre of the lawe euer accusynge the conscience and condemnynge it for vnperfecte obedience before god Gala. iii. Christ redemed vs from the cursse of the lawe whiles he was made accurssed for vs. And Romaines .viii. ¶ No condempnation is nowe vnto them whiche be grafted in Iesu Christe c. ☞ Be the vngodly deliuered from the lawe ¶ No. For Paule sayth the lawe is ordeyned for the vniust that is for infideles and them which are not as yet vnder grace or whiche haue not receyued Christe wyth fayth nor haue not taken the holy goste by whom they shoulde be gouerned In these the lawe doeth as yet to thys daye no lesse exercise the powre and deutie in accusynge and condempnynge their consciences then in olde tyme vnder Moyses ¶ For the lawe is our schole maister vnto Christe ☞ Whiche be the causes of the abrogation of the lawe i. The promises of God for God promised that thys abrogation of the lawe shoulde be in Christ Hieremie .xxxi. I wyl make wyth the house of Israell a newe bond not according vnto the couenant that I haue made wyth youre fathers ii Oure infirmitye dyd gyue occasion of abrogatynge the lawe Actu xv whiche neither our fathers nor we were able to beare ☞ Is the whole lawe abrogated The whole lawe is abrogated vnto hym whyche beleueth that is to say that the lawe can haue no powre of accusynge and condemnynge hym For he hath an other thinge whereby he is iustified then the lawe ☞ Wherefore then it is not lawefull to omytte the ten commaundementes ☞ I answere The Gospell bryngeth spirituall and euerlastynge lyfe therefore it kepeth that part of the lawe which teacheth what that newe lyfe is and it consenteth wyth the lawe of nature which is the sayde knowledge of the tē cōmaundementes Wherefore the ten commaundementes may not be so vnderstanded to be abrogat that they oughte not to be obserued no more as the other partes of the lawe that is to saye the ceremonyes and the iudiciales of Moyses be abrogated whiche be onely outwarde ordeininges and customes perteining vnto the bodily lyfe But in them whyche be iustifyed and receyue the holie gooste is nowe a newe spirituall obedyence begonne whyche is required in the ten commaundementes or morall lawe ¶ Of Christen libertie whyche is the effecte of the lawe abrogated ☞ What is Christen libertie IT is the fre settyng at liberty in a spirituall kyngedome by Iesus Christe whereby we be fre frome bondage and frome the cursfe of the lawe from the powre of synne and death and from all outwarde obseruations also so muche as perteyneth vnto iustification before God whiche freely wythout deseruyng is giuen vnto them whiche beleue Or more briefly so it is a doctrine shewing wherein christen ryghtuousnesse doeth properly consist and what is to be iudged of