Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	king_n	know_v	power_n	6,767	5	5.0443	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A14463	A Christian instruction, conteyning the law and the Gospell Also a summarie of the principall poyntes of the Christian fayth and religion, and of the abuses and errors contrary to the same. Done in certayne dialogues in french, by M. Peter Viret, sometime minister of the Word of God at Nymes in Prouince. Translated by I.S. Seene and allowed according to the Queenes Maiesties iniunctions.; Instruction chrestienne en la doctrine de la loy et de l'Evangile. English. Selections	Viret, Pierre, 1511-1571.; Viret, Pierre, 1511-1571. Instruction chrestienne et somme generale de la doctrine comprinse ès sainctes Escritures. aut; Shute, John, fl. 1562-1573.	1573 (1573)	STC 24778; ESTC S119199	214,871	552

to the children or people of Israel as though he gaue his lawe but to them onely the whiche notwithstanding euen as it hath bene sayde heretofore doth no lesse belōg to vs than to that people Wherfore I would gladly vnderstād the meaning of it and the causes and reasons for the which God did so set it forth wherein it belongeth to vs. D. You doe know well that when Kinges Princes make any Lawes and doe cause any statutes or ordinaunces to be published in their name they doe accustome to put some preface to it cōtayning their name and the titles wherby they declare what their Maiestie Lordship power is Seing then that God whiche is the chiefe King Prince of al creatures would publishe his Lawe was it not then méete that he shoulde declare that he was the Lawmaker and what was his maiestie power And therefore did he say I am the lorde thy God whiche haue brought thee out of the lande of Egipte from the house of bondage Then is it requisite before all other things to knowe in this lawe who is the true God and by what meanes he may be knowen and discerned and seperated from false Goddes that this knowledge goe before all the cōmandements folowing For who shall call vpon God who shall feare him who shall loue him who shal put his truste in him if that first he do not know him and not in such sorte as the heathen doe who although they had a certayne opinion that there was a God vpon whome it behoued them to call to feare to loue and to honour yet for all that they did not know who he was nor where to finde him And for so much as wée can not sée him nor discerne him with eyes nor with any other corporal sense yet notwithstanding wée must beholde him embrase him and speake vnto him from the harte and frō the spirite Of the name Eternal vvhich is Jehoua in Hebrevve giuen to God. T. WHerefore dothe he first call him selfe the Eternal D. He dothe declare in the Hebrewe tongue in the which Moyses hath writtē these things by the woorde of Iehoua the which we do so translate what is his beyng his nature that he is the Creatour of al creatures the first the last without beginning and without end and hath his being of none other but of him self of him all things haue their beyng are come from him and doe returne into him It is he by whom we liue moue are Thē may he lawfully say I am the whiche none els may iustly say Wherefore seyng that he is our Creatour so by consequent our guide gouerner that we haue of him our soule body and goodes is it not méete that we doe acknowledge him to be our King Prince Lord render to him the homage of soule of body goodes of all things els that we haue receyued of him to yelde vnto him perfect obedience For this cause the holy Scripture putteth vs in minde oftētimes of these things giueth to God the title of maker of heauen and earth Wherfore it must néedes be graūted that none other be our God but onely he vnto whom this name and title belongeth which is that Eternall essence that can doe all things and is the beginning the conseruation the end of all things In vvhat sorte God is generally called the God of all men and chiefely the God of his chosen people T. WHerefore doth he also say beside that Thy God D. Bicause that this first benefite is cōmon to all men to al creatures according to their nature in as much as he is creatour of thē all he addeth vnto it also this title to make him more amiable and fauourable vnto vs to the end that by that meane he may make his doctrine more acceptable vnto vs that he may make vs the more willing to receyue it as the doctrine of our father who by the same procureth nothing but onely our cōmoditie and saluation And therefore he doth not onely say God but thy God which is a maner of speach that according to the phrase of the holy Scripture carieth with it fauour grace For first the name of God the which Moyses here doth vse doth signifie in Hebrewe force forces to declare vnto vs that he hath the power to aide and helpe vs and that he is not onely God for him selfe to witte that he will kéepe in him selfe the good things that in him are and not to bestow distribute them but that his very office is to bestow thē vpō men to shewe him self gratious fauourable towardes thē When he doth the contrary being prouoked thereunto by their frowardnesse wickednesse he doth by his prophets call that worke a straūge worke Wherefore when he calleth him selfe the God of any people he declareth therby that he is not only their God as he is generally the God of all creatures as Creatour of them but that he is their God not seuere rigorous as a iudge toward euill doers but curteous louing fauourable merciful as a good father to his childrē When then he sayeth Thy God he doth then put thē in minde of that which he spake before that he had chosen this people as his own enheritance as a precious Iewell among all the rest And therefore it is not without cause sayd by the Prophete he hath done so to none other nation And therefore he sayth by Esaie And now saith the Lord thus which hath created thée Iacob who hath fashioned thée Israell feare not for I haue bought thée I haue named thy name Thou art mine When thou shalt passe by water I will be with thee the floudes shall not swallow thée vp When thou shalt passe through the fire thou shalt not be burnt For I am the Lord thy God the holy one of Israell thy Sauiour c. T. There is a goodly declaration of that which thou hast now spoken and a very apparant testimonie D. It is euen so For thou séest that after that he calleth him self the God the maker fashioner of Israell the Eternall he addeth vnto it immediatly Thy Sauiour whiche haue redéemed thée For vvhat cause God doth make expresse mention in the preface of his Lavve of the deliuerance of Israell out of Egipte T. ANd why doeth he adde yet which haue brought thée out of the lande of Egipt D. To put thē in minde of the great benefite the which not long before they had receiued of him and whereby he had plainely declared vnto them that he was their God and that he esteemed them for his people in an other sorte than he did the Egiptians wherefore they had good occasion to thinke that so good a God and so louing a father would not set forth vnto thē any doctrine but such as should be greatly for

Eternal thy God is God only Thou shalt loue the eternall thy God with al thy heart and with all thy soule and with all thy vnderstanding This is the first the great comaundement And the secōd which is like to the same is Thou shalt loue thy neyghbour as thy selfe On these two commaundementes depend the whole lawe and the Prophetes Al suche things then as you would that men shuld doe to you do you euen the lyke to them For it is the lawe and the Prophetes Of the corruption of man and howe harde it is for him to do well D. Is man able by his owne vertue and power to fulfill this lawe An. He is so farre from it that there is nothing so contrarie as is his will to the will of God whilest he dwelleth in his nature corrupted with sin De. What is the cause hereof An. Sinne to whome hée is become subiect thorough his owne faulte and the natural corruption that he hath gotten by meane of the same D. What may he then deserue towards God by all that euer he may think say or do of himself A. Death and the eternall curse of God. Of the redemption of man. De And is there no meane to deliuer him An. There is none other but that same whiche is declared by the doctrine of the Gospel of the which we haue euen now spoken to the which the law doth send vs. De. And what meane doth the Gospel sette foorth to vs whereby to obtayne so great a benefite An. It is Iesus Christe the very sonne of God. D. How is he deliuered by Iesus Christ A. By the satisfaction that he hathe made for man in the sacrifice of his deathe and passion and by the perfecte Iustice that he hathe wonne to him Of the communication or partaking of the benefite of Christ D. But is that sufficiēt that Iesus Christ dyed for the sinne of man A. Forsomuch as he hath satisfied the iudgement of God for them it is requisite that the same satisfaction bée applyed and communicated to all those that would obteyne saluation by the same D. By what meane maye this same be applyed and communicated vnto them A. By the only faith in Iesus Christe whiche onely may make a christian man. Of the Faith. De. What vnderstandest thou by that faith An. A true and certayne trust in the mercie of god by Iesus Christ D. Which be the principall pointes that it doth conteyne An. They are bréefely comprehended in this little summarie called the Simbole or gathering of the Apostles by the which the faithfull do dayly make confession of their faith in the Churche De. Which is this summarie The Simbole of the Apostles An. I beleue in God the father almightie maker of Heauen and Earth and in Iesus Christ his only Sonne our Lorde which was conceiued by the holy Ghost borne of the virgin Marie hath suffered vnder Ponce Pylate was crucified dead buried he descended into Hel the third day he arose from the dead he is gone vp into the heauens he fitteth at the righte hand of God the father almightie from thence shall he come to iudge the liuing the dead I beleue in the holy Ghost I beleue the holy vniuersal Church the communiō of Saincts the forgiuenesse of sins the rising againe of the flesh and the eternall life Diuision of the matters conteyned in the Simbole of the Apostles De. What doth it comprehende in substance An. We may bring the whole into two principall points De. What doth the first conteyne An. That whiche we beleue of God. De. And the seconde An. That which we beleue of his Churche Of the fayth towards God. De What must we beleue of God An. There are two thinges to consider De. Which is the first An. The deuine nature of him De. And the second An The works whereby he hath declared himselfe to men Of the vnitie and Trinitie in the diuine essence De. What haue we to consider of the firste pointe touching the deuine nature A. There are againe two pointes to note De. Whiche is the firste An. The vnitie whiche is in the being of God. D. Whiche is the second A. The Trinitie of persons which is in the same D. What doest thou vnderstande by that vnitie and Trinitie in the diuine essence A. I vnderstande that there is but one only God in the vnitie of the which I acknowledge the father the sonne and the holy Ghost as he hath declared himselfe in hys holie woorde Of the principall workes of God by the whiche he hath declared himselfe to men D. And as touchyng the workes by the whiche he hathe declared him selfe what canst thou say A. There are thrée principall vnto whiche wée maye reduce all the rest D. Whiche is the first A. The worke of the creation D. Whiche is the seconde A. The worke of the redemption D. Whiche is the thirde A. The worke of viuification and sanctification Of the creation of the worlde and of the Prouidence of God. D. What doest thou vnderstande by the worke of creation A. I do not vnderstād only that same worde by the which he hath made and created all things but also his eternall prouidence by the which he doth direct and gouerne them as wel in generall as in particular D. Doe you meane by this that he whiche is the Creator is also the directer A. It can not otherwise bée but that the worlde must incontinent perish if he had left it forsakē one minute of tyme without dealing with it Of Predestination D. Doest thou comprehende vnder thys name of Prouidēce none other thing but that which thou hast already declared A. I do comprehend also vnder the same the eternall predestination of God. D. What dost thou vnderstande by that predestination A. The eternall ordinance of God by the whiche according to his good will and pleasure he hath ordeyned before the creation of the world al that which it hath pleased him to doe with mankynde to be glorified in them D. What dothe thys ordinance comprehende A. The election of the chosen and the refusall of the reprobate D. What dost thou vnderstād by the election of the chosen A. The ordinance by the whiche God hath chosen those in whome it hath pleased him to be glorified through his mercie in his Sonne Iesus Christ D. What vnderstandest thou by the reprobation A. The ordinance by the which he hath ordeyned to leaue in theyr iust condemnation those same in whome it hath pleased him to be glorified through his iust iudgement Of the incarnation of Iesus Christ and of the redemption had by hym D. What comprehendeth the works of redemption A The Incarnation of the sonne of God and all that whiche he hath done for the saluation of man in his humaine nature D. What vnderstandest thou by the Incarnation of the Sonne of God A. That Iesus Christe being very God eternall was also made man and hath

vppon his name and yelde him thanks P. That should be sufficiente as towards God. For so much as he knoweth well what is in the heart of man withoute any néede of other testimonie M. Wherefore is it then that he yet requireth that man yelde outwarde testimonie P. He doth it chiefly for two causes M. Which is the firste P. It is to that ende that man deceiue not himselfe making himselfe to beléeue that he hath true faith in God when he hath none at all M. How may he know whether he haue faith or no by that meane whiche thou speakest of P. Euē as the trée is knowne by his frutes and the workeman by hys worke and the cause by his effecte M. It seemeth to me that whiche thou saist is a better meane to cause others to knowe whether he haue faith or no then hymselfe P. If others maye knowe it by this meane there is no doubte but such a testimonie whiche he yeldeth to others may well serue him for a proofe and greater confirmation of his faith when he shall sée these frutes himselfe M. Which is the other reason that thou hast also to thys purpose P. It is to the ende that God be glorified also before men by the confession and testimonie of the faith that is in the heart of the beléeuing man. Of the meanes ordeyned to man by God vvhereby they may make profession of their faith M. WHat meanes hath he ordeyned to make confession and to yelde testimonie P. The chiefe are the assemblies of the faithfull in the whiche he doth precide by his holy spirite and by the ministerie of his worde for whose causes he hath chiefly ordeyned the daye of rest M. What means are there in such asemblies to make there this confession P. There are thrée chiefly M. Which is the first P. The allowing and confession of Lordes doctrine whiche is there set foorth by the preaching of the Gospell M Whiche is the second P. The publique and common prayers of the Churche M. Which is the thirde P. It is the communion of the Sacramēts administred by the ordinance of God in those assemblies M. I would willingly learne of thée whiche be these Sacramentes P. It were better that we deferred this matter to an other time to the ende that we continued the purpose which we haue in hand at this presente touching the matters comprised in these commandementes of the lawe of God. Of the charitie tovvards our neyghboure M. WE haue alredy handled two points touching the frutes of faith tell me now which is the thirde and last P. It is the charitie that God requireth of euery man one to another M. Seing that faith hath his proper regarde to God only and to the commandements of the first table and charitie hath his regarde to our neyboure and to the commaundementes of the second table as thou hast saide heretofore Tell me nowe what agréements there is betwene faith and charitie P. Seing that faith hath regarde to God he can not be without perfecte loue of him neyther the perfect loue towards him maye be but forthwith it extendeth to all hys children and to all those that he recommendeth vnto vs. A diuision of the matters conteyned in the second table M. WHat doth this charitie towards our neyghboure comprehende P. All the commaundements of the second table of the law M. Which be the principal points of this charitie whereof thou speakest P. We maye likewise bring them all into two M. What doth GOD require in the firste P. The honoure and the obedience that he willeth all inferiors to yelde to their superiors whom he hath giuen vnto them for leaders and gouernors in what estate soeuer they be euen as the fifth commaundement of the lawe doth conteyne M. What requireth he in the seconde P. The dutie wherevnto he hath egally and generally bounde al men one to another and the honestie and iustice that all men oughte to kepe in theyr conuersation in this world towards their God. M. What vnderstādest thou by that iustice and honestie P. That man kepe himselfe pure and sounde as well in hys soule as in his body to the ende he be not defiled either by any violence or wrong that he shall do to his neyghboure in any thing that may be nor by any whoredome or filthinesse whatsoeuer Of the points vvherein euery one is bounde to his neyghbour M. DEclare to me more exactly what our dutie towards our neyghboure importeth P. That we haue the same care for all men in generall that we haue for our selues M. But wherein ought we to haue this care for others P. There are two pointes to be considered herein M. Which is the first P. That we take héede that we do them no dishonour nor hurte in any wise be it in the soule body goods or name M. Which is the other P. That we procure their health honoure and profite with all our power in all thinges as the other fiue commaundemēts folowing do declare Of the vveaknesse defaulte of povver that is in man to accomplishe the lavve of God. M. AL that is very iust and very reasonable but is it in the power of mā to yelde to God so sounde and perfect obedience as he requireth of him P. He hath not only not that power but contrarily it is fully impossible for him to yelde vnto God such an obedience For according to his nature he hath no pleasure but to resiste against his holy will. Of the fall and restoring of man The third Dialogue Of mans Freevvill M. HAth man no frée will where by he maye doe the good that God commaundeth him and refuse the euill which he forbyddeth him P. He hath frée will without any power to do good But on the contrarie so prompt to all euill that he desireth not neyther can he any other thing but to do euill for the tyme that he remayneth in his corrupt nature Of sinne and of the nature of it and what originall sinne is properly M. WHat is the cause of this vnhappinesse P. Sinne wherevnto he became subiect thorowe his owne faulte in such sorte that he is as a seruaunt and slaue to sinne M. How is sinne the cause Peter Bycause that it bringeth to him two euilles the greateste that maye be M. Whiche is the first P. It is the wrath and curse of God whereof sinne maketh man guiltie M. Whiche is the seconde P. It is that corruption of nature whereof I haue already spoken whiche maketh man so enclined to euill that he cannot of himselfe thinke speake nor doe anye good but procure dayly more and more the wrath of God vppon him by all that whiche he can thinke speake or doe M. That corruption of nature ought it to be accompted for sin P. It is properly that which is commonly called original sinne whiche is the spring and fountaine from whence all the others do

if it be a worke whereby thy neyghboure receyueth any comforte or helpe in hys person it is then so muche the more profitable Wherefore albeit that the worke be not such as God requireth yet forsomuch as it serueth somewhat to the glory of God and to the edification of our neyboure God is so good that he will not suffer it to be vnrecompenced T. What recompence will he then giue him D. That whiche the worker requireth he desireth glory among men and his particular cōmoditie which things he doth often times receiue for his hire which extend no further than his life for he hathe no further regard at all T. By this accoumpte then thou wouldest conclude that it were better yet that a man should assist the worde of god and his Church and also the poore and that he should do such like works although that his harte were not throughly such as it ought to be rather thā to do nothing at all or to the contrary so that he do it not in any wise to the intente to dishonor God and of a determinate purpose or else rather to hurte his neyghbor than to profite him D. It is true for we haue in the holy Scriptures many examples whiche declare that God hath often times in this worlde done greate good to many that haue not had suche hartes as they ought to haue had bycause that their workes did serue somewhat to his glory and to the reléefe of his people In vvhat sorte the harte of man maye fulfill the lavve of God or no and may be condemned or absolued by the same vvithout the vvorks which god requireth of him in the same T. SEing that the worke which séemeth to be good cannot please God but so farre foorth as the hart from whence they do procéede doth please him and that the harte doth make the worke to be accepted or refused at his hande I do firste aske thée if GOD can contente him selfe without the worke with the harte alone The other is if the worke which of him selfe is euill may please him or else may be suffered by him when he that doth it doth it not for any euill purpose but doth it of force against his harte or else bicause he thinketh it not to be euill The thirde to know in déede if GOD do condemne the wicked thoughte although it be not put in execution and whether it doe as muche displease him as if the effect were ioyned with it D. As touching the firste it is sure that if God haue the harte of man he hath the whole therefore it cannot be but that the harte doth offer and presente vnto him the worke that he requireth of hym wherefore the worke may not be separated from the harte no more than the frute from the trée for euē so as the good trée neuer fayleth to bring foorthe hys frute in his due time and season so doth the good harte at all times and in all seasons that GOD requireth it if he do it not the cause is for that hée wanteth meane to do it and also power or else that he hath not a will to do it if he haue a will and haue no power and meanes to do it that wyll béeing good God dothe accepte and estéemeth it as well as if the facte were done The lyke dothe hée also if the wyll be wicked albeit that it haue not the power to put his wicked thought in execution Wherfore the wicked worke doth not only displease God but also the wicked will and affection in sorte that if it do procéede so farre that it is not long of hir that she doth not execute hir euill purpose and that there is nothing doth hinder it but want of power there is no doubte but that God accompteth the wickednesse done For that cause our Lord Iesus Christ and Sainte Iohn following his doctrine doth compare to a murtherer him that hateth hys brother and estéemeth him an adulterer that behouldeth an other mans wife coueting hir We must vnderstand the like of all other vices according to the interpretation that oure Lorde Iesus Christe himselfe and after him his Apostles gaue vs of the lawe of God but if the hart had the meane the power to do that whiche was commaunded him to do and hathe not only lefte it vndone but hath also not employed him selfe by al meanes possible to vse those occasions wherby he mought do them it is a certaine testimonie and an assured signe that it is not good and that there is no good will in it for if it were good that the will were such as it ought to be it should not be more desirous of any thing than to yeld vnto God that obedience honoure and seruice which is due vnto him and that he requireth of hym wherefore God cannot be pleased wyth such an hart for it is fayned and vntrue Hovve that men do glory in vayne of their good harte and of their faithe if their vvorkes beare not vvitnesse of it and for vvhat cause the iudgement shal be giuen by God according to theyr vvorks and vvhy the Prophets do so ernestly require them exhorting the people of God to repentaunce T. WE do then in vayne glory of the hart if the worke beare not good witnesse of the same D. Yea as well as of the faithe Wherefore we may well here saye with Saincte Iames shewe me thy harte and thy faith by thy workes for as the faith that is without works is not a true faith but onely a vayne and fayned faith and dead and a false shewe of faith hauing nothing of true faith sauing only the name without the effect no more doth the harte liue to God nor is dedicated vnto him that doth not declare himselfe by good works For the fire how litle soeuer it be cannot be without light without heate and at the least without some litle smoke for this cause in the manner of Gods iudgement which is set foorth to vs by our Lord Iesus Christ there is in manner no mention made but onely of works by the which euery man is iudged forsomuch as they shall beare witnesse of the harte and faith of euery man Likewise when the Prophets exhorte men to true repentaunce they doe euer prayse works and namely suche as do concerne our neyghboure forsomuche as hipocrisie may least be therein cloked and that mā doth declare by that whiche he doth concerning the commaundements of the second table and toward his neyghboure what harte he beareth toward God and in what reuerence he hath the commandements of the first table for it is an easie matter for a man to boast himselfe to haue a sound and perfecte harte towarde God and to make a shew by the obseruation of the outward ceremonies but whē he must in déede lay hande to the worke which is to say to the true charitie which is the ende and fulfilling of the lawe and to the workes