Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	brotherly_a	love_n	temperance_n	1,285	5	11.2878	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16549	An exposition of the dominical epistles and gospels used in our English liturgie throughout the whole yeare together with a reason why the church did chuse the same / by Iohn Boys ... ; the winter part from the first Aduentuall Sunday to Lent.	Boys, John, 1571-1625.	1610 (1610)	STC 3458; ESTC S106819	229,612	305

they fall not backward as Eli and the Iewes who tooke Christ but forward as Abraham in the valley of Mambre and Ezechiel by the riuer Chebar Lastly wee must end well Death is our last enemie which must be destroyed and therefore we must run well vnto the end and in the end As good not to runne at all as to runne neere the end and then to lose the prize to suffer Satan at the last houre to snatch our reward from vs. A runner will bee sure to stretch out his hand at the races end to take the marke so when death approcheth a Christian must stretch out the hand of faith apprehending Christ and his righteousnesse Obserue yet a great difference betweene the Christian and other races In the games of other runners as it is here said one onely doth winne the gole but in the Christian course many receiue the prize so many as continue stedfast vnto the end though they doe not runne so fast though they doe not runne from so farre as other So Christ shewes in the parable of the vineyard allotted for the Gospell on this day Such as came to worke at the eleuenth houre had a peny so well as they that came into the vineyard at the third houre Secondly in other races one hinders another but in our iourney to heauen one helpes another The moe the merier the greater companie the better encouragement euery good man being a spurre to his neighbour As when Peter and Iohn ranne to Christs sepulchre Iohn ouerrunne Peter vnto the graue Peter outwent Iohn into the graue Thirdly runners and wrastlers contend for a crowne that shall perish but we runne to obtaine an euerlasting crowne They run for a little prize for a little praise but wee striue for no lesse then a kingdome that is at stake that is the marke which being infinitly aboue the value of all mens works it cannot be deserued by merit but onely giuen by grace To propound a garland for the runner and a crowne for the wrestler proceeds altogether from Gods owne meere mercy to run and not to fall to fall and not finally to be cast downe comes also from his especiall grace So that it is neither in him that willeth nor in him that runneth but in God that shewes mercy Yet we must so runne that we may obtaine Wee must worke well in respect of the reward as also for feare of punishment due to such as worke not well albeit not onely nor chiefly for these considerations as slaues for feare or hirelings for reward but principally out of louing obedience to God as becomes children vnto so good a father Holy conuersation is a signe and seale of our iustification by which our election is made sure Feramus ergo sidei fructum ab ipsâ pueritiâ augeamus in adolescentiâ coloremus in iuuentute compleamus in se●ectute I therefore so run One said of Erasmus his Enchiridion that there was more deuotion in the booke then in the writer But here Saint Pauls life doth preach so much as his letter I so run so fight I Preachers as it is well obserued vpon the Gospell for this day must be not onely verbarij but operarij fo that as Christ said to the Lawyer I say to thee Goe and doe thou likewise Not as one that beateth the aire Such as contend in the Church about things vncertaine and vnnecessary beat the aire I tame my body The Monkes of S. Swithin in Winchester complained to Henry the second that their Bishop had taken away three of their dishes and left them but ten to whom the King answered that the Bishop should doe well to take away ten and to leaue them but three for they were so many as he had in his Court. In England Monkes so tamed their body that among vs as yet Frier and fat are voces conuertibiles and the new bastard Monke though his habit resemble loue couering a multitude of sinnes yet himselfe is the pi●●re of enuie No treason in old time without a Priest no treason in our time without a Iesuit so that I may say with the Poet In vestimentis non est contritiomentis Ni mens sit pura nil confert regula dura Bodily exercise profiteth little but godlinesse is profitable to all things As to shew the behauiour of a Prophet in the robes of a cauiliere is louely so contrariwise doe the works of a ruffin in the weeds of a Priest is no better then hypo●risie Lest by any meanes Our Apostle was assured of his saluation as it is euident Rom. 8. This then is to be construed of reproofe before men not of reprobation before God Or if it be referred to damnation eternall his ●●aning is that we may not presume of the end without the meanes and waies by which Almighty God brings vs vnto it And so we lambes may tremble seeing the belwether of the flocke must so labour and subiect his flesh lest perhaps he misse the marke Christ doth assure that a little faith euen little as a grain of mustard seed is strong enough to cast all mountaines into the sea that shall rise vp to diuide betweene God and vs. It is true that the shield of faith is able to repell all the fierie darts of the wicked but this our faith is made fat by good works And if we will make our calling and election sure we must with all diligence ioine vertue with faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience godlinesse and with godlinesse brotherlie kindnesse and with brotherly kindnesse loue c. The Gospel MAT. 20.1 The kingdome of heauen is like vnto a man that is an housholder c. OVr Sauiour was delighted exceedingly with certaine proue●biall speeches as Euery man that exal●eth himselfe shall be brought lo● and hee that humbleth himselfe shall be exalted Vnto euery man that hath it shall be giuen but from him that hath not euen that which he hath shall be taken away Many that are first shall be last and the last shall be first The which saying is hard and as Bishop Latymer speakes it is no meat for mowers and ignorant people Christ therefore propounds here this parable for explanation thereof as it is apparent by the 16. verse of this present Chapter as also by the last words of the former Many that are first shall be last and the last shall be first for the kingdom● of heauen c. In which a lecture of meeknesse is read by the great Doctor of humility teaching all such as are forward in religion not to be proud because the first may be last and all such as are called late not to despaire because the last may be first In the whole parable three points are to be noted our calling worke

and haue not charitie I am nothing gather two conclusions against vs the first is th●t true faith may bee without loue the second that faith alone without good workes is nothing worth in the businesse of our iustification To the first answere is made that the speech of Paul is not a categoricall proposition but an hypotheticall supposition if it were possible that all faith should be without good workes it were nothing Secondly Paul here speakes not of a iustifying saith of that faith of beleeuers which is common and generall but of the speciall gift of faith to worke miracles of which our Sauiour in the Gospell If yee had faith a● much as a graine of mustard se●de and should say vnto this mulbery tree Pluck thy selfe vp by the rootes and plant th● selfe in the sea it should euen obey you This hee said vnto the beleeuing Apostles and therefore cannot bee construed of a sauing faith but of a miraculous faith and so S. Ambrose notes vpon this text to doe wonders and to cast out diuels by faith is nothing worth except a man be an earnest follower of good conuersation Our Diuines acknowledge that euery kind of faith is not ioyned with loue for there is a dead ●aith and there is a liuely whereby Christ liueth in vs we in Christ. There is a faith of diu●ls and a faith of Gods elect There is a faith whereby the beleeuer shal neuer perish and there is a faith whereby some beleeue for a time and in the day of temptation fall away There is a faith which the world destroyeth and a faith which is our victorie by which a Christian ouercomes the world There is a faith whereby wee beleeue there is a God and there is a faith whereby we beleeue in God according to these differences of faith in Scripture there is a faith without workes and there is a faith which worketh by loue We say then of the faith of Gods elect whereby we beleeue in God to which the promise of iustification and eternall saluation is made that is a faith which cannot be separated from charity but wheresoeuer it is there is loue ioyned with it bringing forth the fruites of righteousnesse which are by Iesus Christ vnto the glorie and praise of God Inseparabilis est bona vita à sid● qua per d●●e iionem operatur imò verò ea i●s● est bona v●●● saith A●gustine according to that of Irenaeus to beleeue is to doe as God will and therfore Beza translates here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not omnem fidem but to●●m ●idem implying not all kinde of faith but all faith of this kinde to worke miracles as if Paul should argue thus If a man could worke neuer so many miracles and faile in his morals he should be nequ●m nequam is nequi●quam as our Apostle speakes a nothing The second conclusion gathered out of these words against vs is that faith alone without charitie nothing auaileth to iustification Our answere is that albeit faith is not solitaria yet in our iustification it is s●la euen as the eye in regard of being is neuer alone from the head yet in respect of seeing it is alone for it is the eye onely that doth see So saith subsists not without other graces of God as hope loue c. yet in regard of the act of iustification it is alone without them all For the further opening of this hard point you must vnderstand that separating of things one from another is either real in the subiect or mental in the vnderstanding real separation of faith and charitie wee wholly denie For Bellarmine confesseth expressely that Luth●r Melan●thon Chemnitius Caluin and other learned Protestants haue taught that good workes in s●me sort be necessarie to saluation and that there is no true ●aith vnlesse it bring forth good workes and be conioyned with charitie Separation mental in vnderstanding and consideration is either negatiue or priuatiue Negatiue when in the vnderstanding there is an affirming of one and denying of another Priuatiue when of things that cannot be separated indeed yet a man vnderstands the one and omitteth to vnderstand the other As for example though light and heate cannot be sepa●ated in the fire yet a man may consider the light and not the heate so then in our iustification wee doe not negatiuely separate other graces from faith as if faith existed alone without hope and loue but priuatiuely making them effects and consequents not concur●ing causes of our iustification Our assertion is faith considered without hope and charitie that is hope and charitie not considered with it doth iustifie Christ Iesus is our husband and we are his spouse now the Bridegroome must bee ●lone with the Bride in his secret chamber all the seruants and the familie being put apart afterward when the doore is opened and he commeth foorth into the waiting roome then let all the seruants and handmaids attend then let hope doe her office let loue doe the duties of loue then as S. Peter exhorts ioyne vertue with faith and with vertue knowledge and with knowledge temperance c. The Papists obiect that loue is the life of faith All faiths actiuitie proceedes only from charitie and without which our ●aith is dead So the Scripture plainly that in Christ neither is circumcision any thing neither vncircumcision but faith which worketh by loue Cardinall Bellarmine reades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passiuely wrought by loue disagreeing herein from all the Fathers and that which becomes him worse from the vulgar Latine to which all Papists are tied by the Councell of Trent as also from the Rhemish translation in Enlish which hath as our Testament wor●eth actiuely for they foresaw this absurditie that if they should haue translated faith wrought by loue then it would haue followed that loue must needs be before faith whereas all of them acknowledge faith to be before loue according to that of Augustine Faith is giuen first by which wee obtaine the rest and Altissiodorensis in his golden Summe saith that faith hope and charitie are a created trinitie resembling the three diuine persons vncreat For the Sonne is begotten of the Father and the holy Ghost proceeds from both so stedfast hope is bred of faith and loue doth issue from them both And Bellarmine cites often in his workes out of Augustine Domus Deicredendo fundatur sperando erigitur diligendo perficitur The foundation of Gods house in our soules is faith the walles hope the roofe charitie The Prophet in a vision saw the transgressor against the transgressor and the destroyer against the des●royer So the schoolmen oppose the schoolmen and their Champion Bellarmine fights against Bellarmine For if faith be the foundation of all other vertues as himselfe writes lib. 1. de Rom. pont cap. 10. then it is not as hee