Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	law_n	word_n	11,415	5	4.4659	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43978	De corpore politico, or, The elements of law, moral and politick with discourses upon severall heads, as of [brace] the law of nature, oathes and covenants, several kinds of government : with the changes and revolutions of them / by Tho. Hobbs of Malmsbury.	Hobbes, Thomas, 1588-1679.	1652 (1652)	Wing H2221; ESTC R41339	83,707	190

performe is taken for the Performance 11. Amongst the Lawes of Nature Customes and Prescriptions are not numbred For whatsoever Action is against Reason though it be reiterated never so often or that there be never so many Precedents thereof is still against Reason and therefore not a Law of Nature but contrary to it But consent and Covenant may so alter the Cases which in the Law of Nature may be put by changing the Circumstances that that which was Reason before may afterwards be against it and yet is Reason still the Law For though every man be bound to allow equally to another yet if that other shall see cause to renounce the same make himself inferior then if from thenceforth he consider him as inferior he breaketh not thereby that Law of Nature that commandeth to allow● Equallity In sum A mans owne Cons●nt may abridge him of the liberty which the Law of Nature leaveth him but custome not nor can either of them abrogate either these or any other Law of Nature 12. And forasmuch as Law to speake properly is a Command and these Dictates as they proceed from Nature are not Commands they are not therefore called Laws in respect of Nature but in respect of the Author of Nature God Almighty 13. And seeing the Laws of Nature concern the Conscience not he only breaketh them that doth any Action contrary but also he whose action is conformable to them in case he think it contrary For though the Action chance to be right yet in his Judgment he despiseth the Law 14. Every man by naturall passion calleth that Good which pleaseth him for the present or so far forth as he can foresee and in like manner that which displeaseth him Evil And therefore he that foreseeth the whole way to his Proservation which is the End that every one by nature aymeth at must also call it good and the contrary evil And this is that Good and Evil which not every man in passion calleth so but all men by Reason And therefore the fulfilling of all these Laws is Good in Reason and the breaking of them Evill And so also the habit or disposition or intention to fulfill them Good and the Neglect of them Evill And from hence cometh that Distinction of Malum Poen● and Malum Culpae for Malum P●n● is any pain or molestation of the Mind whatsoever but Malum Culpae is that action which is contrary to Reason and the Law of Nature As also the habit of doing according to these and other Laws of Nature that tend to our preservation is that wee call Virtue and the Habit of doing the contrary Vice As for Example Justice is that Habit by which we stand to Covenants Iniustice the contrary Vice Equity that Habit by which we allow Equality of Nature Arrogancy the contrary Vice Gratitude the Habit whereby we requite the Benefit and trust of others Ingratitude the contrary Vice Temperance the Habit by which wee abstain from all things that tend to our Destruction Intemperance the contrary Vice Prudence the same with Virtue in general As for the common opin●on that Virtue consisteth in Mediocrity and Vice in extreames I see no ground for it nor can find any such Mediocrity Courage may be Virtue when the Daring is Extream if the Cause be Good and extream fear no Vice when the danger is Extream To give a man more then his Due is no iniustice though it be to give him less and in Gifts it is not the sum that maketh liberality but the reason And so in all other Virtues and Vices I know that this Doctrine of Mediocrity is Aristole's but ●is Opinions concerning Virtue and Vice are no other then those which were received then and are still by the generality of men unstudyed and therefore not very likely to be accurate 15. The Sum of Virtue is to be Sociable with them that will be Soc●able and Formidable to them that will not And the same is the Sum of the Law of Nature For in being Sociable the Law of Nature taketh place by the way of Peace and Societie and to be Formidable is the Law of Nature in War where to be feared is a Protection a man hath from his own Power and as the ●ormer consisteth in Actions of Equity and Justice the latter consisteth in Actions of Honour And Equity Justice and Honour contain all virtues whatsoever CHAP. V. A Confirmation out of holy Scripture of the principall points mentioned in the two last Chapters concerning the Law of Nature THe Lawes mentioned in the former Chapters as they are called the Lawes of Nature for that they are the Dictates of Naturall Reason and also Morall Lawes because they concern the Manners and Conversation one towards another so are they also Divine Lawes in respect of the Author thereof God Almighty and ought therefore to agree or at least not to be Repugnant to the Word of God revealed in Holy Scripture In this Chapter therefore I shall produce such places of Scripture as appear to be most consonant to the said Lawes 2. And first the Word of God seemeth to place the Divine Law in Reason by all such Texts as ascribe the same to the Heart and understanding as Psal. 40.8 Thy Law is in my Heart Heb. 8.10 After those Dayes saith the Lord I will put my Lawes in their Mind And Heb. 10.16 The same Psal. 37.31 speaking of the Righteous man he saith The Law of God in his Heart Psal. 19.7 8. The Law of God is perfect converting the soul It giveth Wisdome to the simple and light unto the eyes Jer. 31.33 I will put my Law in their inward parts and write it in their Hearts And Joh. 1. The Law-giver Himself God Almighty is called by the Name of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which is also called ver. 4. The Light of men And vers. 9. The light which lighteth every man which cometh in●o the World All which are Descriptions of Naturall Reason 3. And that the Law Divine for so much as is Morall are those Precepts which tend to Peace seemeth to be much confirmed by such places of Scripture as these Rom 3.17 Righteousnesse which is the fufilling of the Law is called The way of Peace And Psa. 85.10 Righteousness and Peace shall kiss each other And Matth. 5.9 Blessed are the Peacemakers And Heb. 7.2 Melchisedeck King of Salem is interpreted King of Righteousness and King of Peace And ver. 21. Our Saviour Christ is said to be a Preist for ever after the order of M●lchisedeck Out of which may be inferred that the Doctrine of our Saviour Christ annexeth the Fulfilling of the Law to peace 4. That the Law of Nature is unalterable is intimated by this that the Preisthood of Melchisedeck is everlasting and by the Words of our Saviour Matth. 5.18 Heaven and Earth shall passe away but one jot or tittle of the Law shall not passe till all things be fulfilled 5. That Men ought

S. Paul when he had reprehended the Corinthians for their Sects curious Doctrines and Questions he distinguisheth between Fundamental Points and Superstruction and saith I have laid the Foundation and another buildeth thereupon but let every man take heed how he buildeth upon it For other Foundation can no man lay then that which is laid which is Jesus Christ Colos. 2.6 As you have received Christ Jesus the Lord so walk in him rooted and builded in him and stablished in the Faith 8. Having shewed this Proposition Jesus is the Christ to be the only Fundamentall and necessary point of Faith I shal set down a few places more to shew that Other Points though they may be true are not so necessary to be believed as that a man may not be saved though he believe them not And first If a man could not be saved without assent of the Heart to the truth of all Controversies which are now in agitation concerning Religion I cannot see how any man living can be saved so full of subtilty and curious knowledge it is to be so great a Divine Why therefore should a man think that our Saviour who Mat. 11.30 saith that His Yoke is easie should require a matter of that difficulty or how are little Children said to believe Mat. 18.6 or how could the good Thief be thought sufficiently catechized upon the Crosse or S. Paul so perfect a Christian presently upon his Conversion and though there may be more Obedience required in him that hath the Fundamental points explicated unto him then in him that hath received the same but implicitely yet there is no more faith required for salvation in one man then in another For if it be true that Whosoever shall confesse with his mouth the Lord Jesus and believe in his heart that God raised him from the Dead shall be saved as it is Rom. 10.9 and that Whosoever believeth that Jesus is the Christ is born of God the Belief of that point is sufficient for the salvation of any man whosoever he be for as much as concerneth Faith And seeing he that believeth not that Jesus is the Christ whatsoever he believe else cannot be saved it followeth that there is no more required to the salvation of one man then another in matter of Faith 9. About these points Fundamental there is little Controversie amongst Christians though otherwise of different Sects amongst themselves And therefore the Controversies of Religion are altogether about Points unnecessary to salvation whereof some are Doctrines raised by Humane Ratiocination from the points Fundamentall As for Example such Doctrines as concern the Manner of the Real Presence wherein are mingled tenets of Faith concerning the Omnipotency Divinity of Christ with the Tenets of Aristotle and the Peripatelicks concerning Substance and Accidents Species Hypostasis and the Subsistence and Migration of Accidents from place to place Words some of them without meaning and nothing but the Canting of Grecian Sophisters And these Doctrines are condemned expresly Col. 2.8 where after S. Paul had exhorted them to be rooted and builded in Christ he giveth them this farther Caveat Beware lest there be any man that spoil you through Philosophy and vain deceits through the Traditions of men according to the rudiments of the World And such are such Doctrines as are raised out of such places of the Scriptures as concern not the Foundation by mens natural Reason as about the Concatenation of Causes and the Manner of Gods Predestination which are also mingled with Philosophy as if it were possible for men that know not in what manner God seeth heareth or speaketh to know nevertheless the manner how he intendeth and predestinateth A man therefore ought not to examin by Reason any point or draw any Consequence out of Scripture by Reason concerning the nature of God Almighty of which Reason is not capable And therefore S. Paul Rom. 12.3 giveth a good Rule That no man presume to understand above that which is meet to understand but that he understand according to Sobriety which they doe not who presume out of Scripture by their own Interpretation to raise any Doctrine to the Understanding concerning those things which are incomprehensible And this whole controversie concerning the Predestination of God and the Free Wil of Man is not peculiar to Christian men For we have huge volumes of this subiect under the name of Fate Contingency disputed between the Epicurians and the Stoicks and consequently it is not matter of Faith but of Philosophy and so are also all the Questions concerning any ot●er Point but the Foundation before named and God receiveth a man which part of the Question soever he holdeth It was a Controversie in S. Pauls time whether a Christian Gentile might eate freely of any thing which the Christian Jews did not and the Jew condemned the Gentile that he did eat to whom S. Paul saith Rom. 14.3 Let not him that eateth not iudge him that eateth for God hath received him And vers. 6. in the Question concerning the observing of Holy Dayes wherein the Gentiles the Jewes differed he saith unto them He that observeth the Day observeth it to the Lord and he that observeth not the Day observeth it not to the Lord And they who strive concerning such Questions and divide themselves into Sects are not therefore to be accounted zealous of the Faith their strife being but carnal which is confirmed by S. Paul 1 Cor. 3.4 When one saith I am of Paul and another I am of Apollos are ye not carnal For they are not Questions of Faith but of wit wherein carnally men are inclined to seek the Mastery one of another For nothing is truly a Point of Faith but that Jesus is the Christ as S. Paul testifieth 1 Cor. 2.2 For I esteemed not the knowledge of any thing amongst you save Jesus Christ and him crucified And 1 Tim. 6.20 O Timotheus keep that which is committed un●o thee and avoid prophane and vain bablings and Opposition of Science falsly so called which while s●me profess they have erred concerning the Faith 2 Tim. 2.16 Stay prophane and vain bablings c. vers. 17. Of which sort is Hymeneus and Philetus which as concerning the truth have erred saying that the Resurrectionis past already Whereby S. Paul shewed that the Raising of Questions by Humane Ratiocination though it be from the Fundamental Points themselves is not onely not necessary but most dangerous to the Faith of a Christian Out of all these places I draw only this Conclusion in general That neither the points now in Controversie amongst Christians of different Sects or in any point that ever shall be in Controversie excepting only those that are contained in this Article Jesus is the Christ are necessary to salvation as of faith though in matter of obedience a man may be bound not to oppose the same 10. Although to the obtaining of Salvation there be required no more as hath been already