Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	father_n	king_n	son_n	7,892	5	5.4436	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01518	The droomme of Doomes day VVherin the frailties and miseries of mans lyfe, are lyuely portrayed, and learnedly set forth. Deuided, as appeareth in the page next following. Translated and collected by George Gascoigne Esquyer.	Gascoigne, George, 1542?-1577.; Innocent III, Pope, 1160 or 61-1216. De contemptu mundi. English.	1576 (1576)	STC 11641; ESTC S102877	200,832	291

that maye bée compared and of whom it is read The Lorde is our Iudge the Lorde is our lawmaker and the Lorde is our King It is most certeyne that as he is of an incomparable height and of a maiestie vndisc●…ibable so not to obey his precepts to set light by thē to dissemble them or to neglect them it is an incomparabl●… and in a manuer huge frowardnesse and wickednesse For if it bée greuous and thought to be wicked not to obay reuerence and geue honour vnto a carnall mortall and sinful father is it not most wicked not to ●…bey to bowgh to ●…rouch and to geue honour vnto the spirituall father the eternall creator the holy the almightie and immmortall god For he is that great Lord aboue all thinges to be praised Whose greatnesse that is to say in perfection dignitie and glory hath none end Whome euen Porpherye that great scoller of Plato doth call the King and father of gods Whome euen the heauenly powers doe dread feare and obey The which saying of Porpherye Augustyne in his booke de ciuitate dei doth often rehearse To conclude since the lawe of the Gospell is forthwith geuen vs propounded and commaunded by the onely begotten sonne of God himself beinge in all respectes true god It is most certayne that the same is most diligently to be obserued So that it is much more gréeueous to alter or dissemble the same then it had bene in times past to transgresse the lawes of Moyses Which were propounded vnto the people of God by the mediation of Moyses and the Angell Here vpon the Appostle vnto the Hebrues sayeth whosoeuer transgressed Moyses lawe being found giltie by two or thrée wytnesses dyed without any pardon And how much greater punishment sayth he doe you thinke that they deserue which spurue against the Sonne of God and holdeth the bloode of his testement to be defiled and cōmitteth dispightfulnesse against the spirite of grace Furthermore after his holy supper Christ beinge nowe néere vnto his Passion euen in the same night that he was betrayed sayed emongest other things vnto his Appostles If I had not come nor spoken vnto them they had not siuned Since then Christ our Lord King and Messias is come and in his owne proper person did speake vnto our Fathers and vnto vs by them let vs endeuour in all thinges to obey him for otherwyfe our sinnes will bée wonderfull great and huge Out and alas wherefore doo we neglect them wherefore are we oppressed in our sluggishe bodyes or wherefore doe wée langwishe pyne away in the dead sléepe of sinnes These thinges my welbelo●…ed consider déepely Wey them dilligently Behold thē narrowly And to be astonyed at the displeasure of that most highly exalted ruler of all thinges Eschewe and avoyde this dishonor and kepe his commaundementes For ●…e it is vnto whome as the scriptures witnesse the holy army of ●…eauen is assistant with reuerent feare Whose anger no man is able to indure By whome they bowe which beare vp the world And at whose becke the pillers of heauen doe tremble and are affrayde For behold the heauen and the firmamentes of heauens the déepes and all the earth with all that in them is shal be moued at the sight of god And yet the madd sencelesse hart of man dothe not feare nor dreadeth not his displeasure Who leaueth not sinne vnpunished And for the same doth appoynt payne and torment Of the enormitie of sinne as touching the 〈◊〉 and rightcousnesse of the diuine mynd●… and thought Art. 7. IT is certeine that the iuster holyer that any well disposed mynde is the more the foule blot of sinne doth gréeue and displease the same And therfore since the diuine minde highest to be adored is altogether of an infinite purenesse cquitie and holinesse yea rather the vnmeasured and superessentiall purenesse the contemplatorie holinesse subsisting of it selfe the vndiscrybable equitie and exemplare 〈◊〉 it is certeyne that the same dothe detest and hate with an infinite abhominacion and hatred the deformitie blotte and vnpureness●… of sinne Euen as Moys●…s speaketh sayinge God is against all wickednesse Then here vpon ●…nne hath gotten his most gréeuous and crooked enormytie bicause it is against the most cleane and pure holynesse of the dieuine mynde And against the vntermynable righteousnesse of the same And the sinner himself which loueth chuseth embraseth and houldeth that which god so much hateth reproueth and putteth from him by a certein kinde of meane doth incurre a wonderfull displeasure and purchase an infinite deformitie in the sight of god To conclude the holyr●… and more iuster god is so much the filthynesse and deformytie of sinne is the more vnlyke him And God is as hath bene sayd before of a holynesse and righteo●…snesse perfectly vnlimytable And therefore sinne is infinitly vnlyke the purenesse of the holynesse and the righteousnesse of the equitie of the highest god Herevpon also sinne is infinitly eloyned se 〈◊〉 far frō god for as Auguistn saith in his ix booke de ciuitate dei Ther is none other eloyinge or distance and seperation from god then his vnlyknesse or dissimilytude And since dissimilitude is the cause of displeasure hatred and turning away sinne dothe deserue the eternall and infinite displeasure which is a turnige awaye and a hatred to God whiche deserueth eternall dampnation Wherevpon it is sayd to be infinitly gréeuous and horrible Furthermore the more natural plesant conuenyēt that any one thinge is to another so muche the more contrary disconuenyent and displeasing the opposite and contrarietie thereof wil be vnto it Now the holynesse is so naturall to the glorious and highest God that he is substaincially holy not by any addicion or puttinge to So that it is altogether one thinge vnto him to be and to bée holy Insomuche as his holynesse is his essentyall béeinge And his essentiall béeinge is holynesse moste pure moste cleane and symply perfect The mosté honourable prymordyall and fynall cause and reason of all vertue and purenesse Holynesse is also moste conu●…nyent and b●…ste pleasinge vnto god For hée loueth and requireth holynesse in conuersation and dothe make those most deare entyre and famyliare vnto him which are worthily and stedfastly bent vnto holynesse Thus it is moste apparant howe infinitely contrary displeasinge and disc●…uenyent the vnpurenesse of sinne is vnto god Therefore the Psalmist singeth saying Early in the morninge I will presēt my self before thée I will behold thée For thou art no god that would haue iniquitie Neither shall the malycious dwell néere vnto thée Nor the vniust shall not endure before thy face The lyke argument is of the enormytie of sinne by consideration of the diuine righteousnesse Which is altogether vnmeasureable ●…nd inflexible measure and the vnfallyble rule of all verteuous streightnesse For god is iust and hath loued righteousnesse and his countenaunce hath beheld equitie Of whome it is red in an other place Great and wonderfull are

thinges sweare not Agayne our Sauyour sayeth Resist you not the euill dooer But if any man stryke you on the left chéeke turne the other vnto him hlso And he which will contende with thée in Judgement and take thy cote from thée geue him also thy cloke Loue your enemyes doe well to them that hate you and praye for them which persecute you and quarrell with you What thing can bée ha●…der then this worde For euen as it is most easie most naturall for a man to loue his freind euen so it is most hard and moste vnnaturall for a man to loue his enemye And yet as Hierome sayth it is necessarye towardes saluation Naye rather sayth he he which hateth any one man doth loue no man truely and spirytually No neyther can he loue himselfe nor God being in such gréeuous and heynous sinne Furthermore our Sauiour sayth If you doe not forgeue offences one to another neyther will your heauenly father forgeue you your sinnes And agayne hée sayth Laye not vp treasure in earth and bée not carefull for to morrowe And also Judge not and you shall not be iudged Furthermore thynke not sayth he that I came to set peace in the world I came not to set peace hut the sworde For I came to seperate the Sonne from the Father the daughter from the mother and the sonnes wyfe from her father by lawe And then He which loueth father or mother more then me he is not worthy of me Also he which taketh not vp his Crosse and foloweth me he is not worthy of me And in another place The kingdome of heauen doth suffer wrong or violence and yet the violente doo take euen 〈◊〉 force And agayne For euery idell worde that men speake they shall render accoumpt in the day of iudgement And like wise he that will come after me let him d●…nye himselfe and take vp his Crosse dayly and folowe me For he which wyll saue his soule let hym léese it For he whiche looseth hys lyfe for me he shall finde it agayne And then thus Wo be to hym by whome offences come And Whosoeuer offendeth one of these lyttle ones beléeuing in me it were better for him that a mylstone were tyed about his necke and he drowned in the depth of the Sea. And agayne Unlesse you conuerte and become as one of these ly●…tle ones you shall not enter into the kingedome of heauen Herewith not forgetting that It is easyer for a Camell to enter through a Néedles eye then for a rytch man to enter into the kingdome of god We must remember also where he sayth Whosoeuer amoungest you woulde be greatest let hym be your mynister or seruaunt And Wo be to ▪ you rytch men which haue your consolation here Wo be to you which are filled for you shall hunger Wo be to you which laugh now for you shall mourne and wéepe Wo be to you when men shall prayse and blesse you Or thus what séest thou a moth in thy brothers eye and canst not see a beame in thyne owne Well Iesus sayed vnto a certayne man folowe me And he answered Lord suffer me first to go and burye my father And Iesus sayd Suffer thou the deade to burye their deade And he sayth Feare not them which kyll the body but cannot kyll the soule But feare you him which hath power to throwe the body and soule into euerlasting fyre And in another place O foole This night shall they take thy soule from thee Then whose shall that be which thou hast gathered And therevpon Such is euery man which hoordeth vp treasure and is not rytch in god What should we ouerpasse these sentences Sell that you possesse and geue almes Unlesse you repent you shall all peryshe to gither Departe from me all you which haue done wickedly 〈◊〉 thou makest a dynner or supper doe not 〈◊〉 〈◊〉 〈◊〉 thy brethren thy kynsmen nor thy next rytch neighbours 〈◊〉 peraduenture they byd thee agayne And so thou be wel recompenced But when thou makest a feast call the 〈◊〉 the weake the halte and lame and the blynde and thou shalt be blessed If any man come vnto me and doe not hate his father mother wyfe chyldren bretheren and ●…isters yea and his owne soule hée cannot bée my discyple And he which doth not forsake all that he hath cannot 〈◊〉 〈◊〉 discyple And that which is hyghly esteemed with me●… is abhomynation in the sight of god Fynally When you haue done all that which was comma●…nded you then saye We are vnprofitable seruauntes we haue 〈◊〉 but that which we ought and were bounde to doe Agayne Euery man which exalteth himselfe shal be 〈◊〉 lowe And he which doth humble himselfe shal be exalted ▪ Beware least you ouercharge your bodyes with gluttony dronkennesse or the cares of this worlde By these and infinite other places my déerely beloued ▪ thou 〈◊〉 perceiue how streyght in déede and how narrowe the waye and gate are which leade to saluation But of these before 〈◊〉 passages some perteyne vnto the commaundements And therevnto all men are bounden Some other are of conncell and aduyse which neuerthelesse are to be obserued of as many as professe Christ sincerely Yea futhermore the selfe same may apeare by dyuers other Scryptures For the Apostle sayth They which are of Christ haue crucifyed theyr fleshe with the vyces and concupysences thereof Whosoeuer therfore doe not extinguish vyce and concupisence nor chastyse theyr bodyes they then perteyne not vnto christ Agayne A wyddowe saith he which liueth in delightes is dead liuing For though she liue by lyfe of nature yetis she dead by the death of punishment and iudgement Then if delightful lyfe be a fault or sinne in wyddowes how much more blameful is it to be thought in such as ought by reason of their 〈◊〉 to be gydes and paternes of godlynesse to others Herevnto many thinges might be added but let these suffise And these welbeloued I haue here thus rehearced to the end I might thereby induce thée to the feare of God the watchful care of thy harte and to the diligent reading of scripturs least thou shouldest in vayne flatter thy selfe with gods mercye And so become one of their socyetie which walke in the broad and spatyous waye For as the Apostle sayeth If we suffer with Christ wée shall also reygne with Chryst. If wée bée pacyente wyth him wée shall also lyue wyth him Yea and must we not accordyng to the Apostles wordes entre into heauen by many trybulations But it is true which GOD forbyde should be verified in thée which Bernard sayth Lorde many would reigne with thée but they will not suffer with thée Many would be with thée but fewe will folowe thée Many would finde thee but fewe doe seeke thee Therefore let vs not be afeard to beare trybulations synce Hierome sayth No seruaunt of Christ is without trybulation And if thou

Philosophers intention is not about the body but furthest from it and is wholly occupyed about consideration of the soule The mynde and soule of the Phylosopher doth dispise and disdayne the bodye and flyeth from it that it selfe may bee wholly occupyed in and about it se●…fe For out of our bodyes procéede thousandes of impediments vnto contemplation whilest we are busied for the necessarie sustentation therof A Philosophers meditation is the loosyng and separation of the mynd from the bodie It is a rediculous thyng for a man that all his lyfe tyme dyd prepare hym selfe vnto death if then when it commeth hée bée troubled or molested therewith If thou perceyue any man to shrynke at death when it commeth say boldlye hée was no Phylosopher As often as the mynde or soule is allured by the bodye vnto these worldely and chaungeable thynges it is seduced and sore troubled But as often as the mynde or soule is exercysed by it selfe in speculation it is straight wayes transferred into sinceritie and immortalitie The bodie and the mynde beyng both in one nature 〈◊〉 yet commaund the bodie to be gouerned to serue and to bée subiecte But it commaundeth the mynde or soule to rule and beare dominion True Philosophers doe abstayne from all things that are corporal are not gréedy louers of mony and riches These sentences Plato affirmed Now Socrates by Saint Hieromes testimony dyd vtterly contempne ryches Dyogenes forsaking all these worldly pompes dyd chuse to lyue in hys Tunne Tullye and Seneca haue ●…ritten moste sharpely and bitterly agaynste the loue of ryches and voluptuousnesse Then if these men being onely enduced by naturall reason and onely for the attayning of naturall felicitie and scyence did thus contempne all vyces and ledde such a strickt and hard lyfe of how great condempnation are Christians culpable which being instructed with the doctryne of the gospell and very lawe of God to whom the onely begotten sonne of God him self did personally come and made him selfe an example for them are not yet ashamed to lead a wanton vayne and delycate lyfe are blotted and blemished with carnall markes ●…leaue fast vnto the worlde forget heauenly things and are not dilygent and carefull to honour God with all their hartes But my beloued be not thou lykened nor conformed vnto suche vnworthie men Rather follow the footesteppes of the holy fathers that thou mayest be able to please thy Creator and to offer vnto him the floure of thy youth whilest it doth yet floryshe and sproute The which wil be vnto hym most pleasaunt and acceptable As Gregorie witnesseth saying in that age that mans heare is yellow his eyes glistering lyke christall his face freshe as the Rose his sound health encreaseth his strength and force his yong and lustie yeares promise long continuance vpon earth whilest reason and the sences are quicke whilest the hearing is more readie y sight quicker the gate vpright the countenance louely and the body lustie they which in this age sayeth he doe rule and master them selues and doe assocyate acquaynte them selues with God they may expect and hope for the reward of the blessed Apostle and Euangelist Iohn Where vpon Hierome sayeth it is good for a man when he hath borne the yoke from his youth vpwardes Therefore welbeloued doe not foreflow thy conuersion vnto the Lord neyther defer from day to day least his wrath come sodai●…ly vpon thée Offer thy selfe wholly to God and he will wholly bestow him selfe vpon thée Be thou of a right 〈◊〉 and put thy hand vnto the strongest s●…outest trauayles Fight lyke a good Soldier agaynst the enimyes of the soule For he shall not bee crowned with glorie which hath not maistred the proudest The creator of all thinges which is aboue all things the highest and most blessed God vouchsafe to giue thée all these thinges for his vnmeasured goodnesse and for the aduauncement of his honor glori●… Amen Salomon in the xxix of his Prouerbes sayeth Our dayes are as woundes vpon the earth and yet there is no death And Augustine in his thirtenth booke and tenth Chapiter De ciuitate dei sayeth From the tyme that any man begynneth to be in this mortall bodye hee doeth incessauntly trauayle to dye For therevnto tendeth all his mutabilitie in all hys lyfe if it may bee called lyfe that hee lyueth to that ende that death may come For all men are néerer vnto death after a yeare finished then they were before it begonne to morrowe then to day to daye then yesterday and euen anon then now For all the while we lyue some little space of our lyfe is taken away And that which remayneth doth dayly become lesse and lesse So that the whole course of this our lyfe is nothyng els but a recourse vnto death And in this course no man is suffred to stay nor to linger and goe softelyer then his fellowes But all men are drouen on with equal steps and paces and are all conceyued alyke to their ende Neyther doeth he which dyeth soonest passe ouer the day faster then an other whose lyfe lasted longer But hauyng eche of them equall momentes and tymes to passe ouer equallye that one had hys ende and determinate tyme set nearer and that other further of For it is one thing to haue lyued longer and another thyng to haue gone or procéeded slower or quicker And therfore whosoeuer doth the longer linger his dayes before he dye he went notwithstanding neuer the more slowly but he had the longer iourney to performe Yea and if it should be accompted that a man doth begin to dye I meane to bee dead in déede from the fyrst moment that death claymed hys ryghte in thys our exyle whych is euen from our swadlyng clontes then all this lingryng and detracting of tyme should in accoumpt be no tyme at all For what other thyng doe we accomplysh in our dayes houres momentes and tymes then that thys lyfe beyng consumate death which all that whyle was in hande may bée fulfilled Of these things Augustyne speaketh largely in the Chapiter before rehearsed and the Chapiter next following But of the infinyte euilles and myseries of thys present lyfe he treateth more playnely in hys xx booke and xx Chapiter of the same worke saying As touching our first originall beginnyng all mankynde was in damnable estate as well witnesseth thys our lyfe if it bée a lyfe so full of such and so excéedyng great euilles For what els betokeneth the horrible depth of our ignorance from whence all errour spryngeth the which dyd receyue all Adams chyldren into a darkesome corner so that a man can not from it bée delyuered without payne sorowe and dread yea the inordynate loue which we beare to so many thynges giltye of vanitie whereon so many cares doe ryst so many perturbations so many languyshings ●…cares madnesse ioyes dyscords contentions warres treasons wrathes enimities fraudes theftes spoyles ryottes and prides do sufficiently bewray our miserie damnable estate