Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	commit_v	sin_n	sin_v	2,906	5	9.7075	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07430	The defence of peace: lately translated out of laten in to englysshe. with the kynges moste gracyous priuilege; Defensor pacis. English	Marsilius, of Padua, d. 1342?; Marshall, William, fl. 1535.; Zwingli, Ulrich, 1484-1531, attributed name.; Jean, de Jandun. aut; Curio, Valentinus, d. 1532, attributed name.; Rhenanus, Beatus, 1485-1547, attributed name.	1535 (1535)	STC 17817; ESTC S112620	399,186	289

Churche that is to saye he is reunyte and knytte made atone agayne or elles oughte to be reunyte and made atone agayne with the congregacyon of Chrysten people Therfore to do and worke these thynges in a synner that is to wyt to bynde or lose from synne from the dette of euerlastynge dampnacyon whiche thyng ought to be done partely by the power of the keyes graunted to the preest as it shall be sayd hereafter is to mynystre the sacrament of penaunce These thynges than thus set before lette vs come nere to our purpose and saye after the mynde of the Mayster of the sentences or rather accordynge to the mynde of the holy scrypture of sayntꝭ by the auctorytie of whom the sayd Mayster speaketh in the. iiii boke the xviii distinction also accordyng to the mynde of Rycharde in a certayne boke Whiche he made entytled the power of the keyes gyuen to preestꝭ that to true penaunce or to receyue the sacrament of penaunce Fyrste of all there is requyred in the synner inwarde contrycyon or heuynes sorowe for the synne or trespasse cōmytted and done Secondaryly there is requyred the purpose and acte of confessynge his synne by expressynge it with wordes of mouth or otherwyse gyuynge knowlege therof to the preest yf he may conuenyently come to the preest or the preest to hym but in case no preest coulde be gotten than the ꝑsone so penytent or contryte hi● is suffycyent to haue a stede fast purpose to confesse and knowlege his synne to the preeste assone as he shall conuenyently come to the speache of one and therfore consequētly the intencyon and mynde of the sayd mayster of Rycharde is that in a synner beynge truely penytent that is to wytte beynge contryte and hauynge purpose to be confessed to the preest certayne thynges are wrought by god onely afore confessyon and a fore all manet accyon or operacyon of the preeste and they are these expulcyon or dryuynge out of synne the renuynge of grace and the forgyuynge of the dette of euerlastynge dampnacyon that god alone worketh these aforesayd thynges the mayster proueth in the. iiii boke the. xviii dystynccyon and the. iiii chapytre by the auctoryties of holy scrypture and of sayntes Fyrst by the auctoryte of the maker of the psalmes whiche sayth in the persone of god I alone do put awaye the iniquyties and the synnes of people Agayne by the auctorytie of Ambrose whiche saythe The worde of god forgyueth synnes and the preest is iudge The preeste verely dothe his offyce but he exercyseth the ryght of no powre yet more ouer the same Ambrose saythe He onely forgyueth synnes whiche onely dyed for our synnes Furthermore he proueth it by Augustyne whiche sayth No man taketh awaye synnes but onely chryste whiche is the lambe that taketh awaye the synnes of the worlde and that god doth this thynge afore that the preeste dothe worke any maner accyon belongynge to his offyce y e mayster pueth it by y e wordes of saynt Augustyne vpon y t texte of y e psalme Quo● tecta sunt pctā whose synnes are coueryd for of these thyngꝭ sayth the mayster it is euydently shewed that god hym selfe loseth the penytent from the det of payne And than he do the lose hym whan he lyghteneth hym within breathynge in to hym true contricion and sorowe of herte to the which sentence of the mayster reason is agreynge and also auctoryties bereth wytnesse for no man is nowe compuncte and sory for his synne hauynge his herte contryte and humbled but onely in charytie but in that he hathe charytie he is worthy of lyfe Nowe no man is worthye bothe lyfe and dethe at one tyme wherfore it foloweth that he is not than bounde to the dette of euerlastynge death for he hathe ceased to be the chylde of wrathe dyspleasure euer syns he began to loue and to be penytent Therfore euer sythens that tyme he hathe ben losed from the wrathe of god whiche wrathe abydeth not vpon hym that beleueth and trusteth in Iesu chryste but vpon hym that beleueth trusteth not therfore he is not delyuered from the eternall wrathe of god afterwardes by the preeste to whome he confesseth his synnes for from that wrathe he hathe ben delyuered alredy by the lorde euer sythens he sayde Confitebor I wyll confesse me Thus than it is god alone whiche clenseth the man inwardly from the spote of synne and whiche loseth hym from the det of euerlastynge payne consequētly the mayster of the sentences repeteth the auctoryties of the psalmiste and of the sayntes afore alleged after which wordes also he makynge expylogacyon sayth thus By these and other testymonyes mo it is euydently shewed that god alone by hym selfe dothe forgyue synnes as he forgyueth certayne men theyr synnes so doth he retayne the synnes of certayne other But yet this notwithstandynge god requyreth in the penytent persone purpose to confesse his synnes to the preest also assone as he maye haue oportunytie as the mayster saythe in the. iiii boke the. xvii dystynccyon and the. iiii chapytre where he moueth this questyon whether it be suffycyent to confesse our synnes onely to god and he determyneth by the auctoryties of scrypture that it is not suffycyent yf a man may conuenyently haue a preeste but yf no preeste can be goten than it is suffycyent to haue confessed our synnes to god alone so that we haue alwayes purpose to be confessed to the preeste yf we myght conuenyently This was also the mynde of Rychard in the boke aforesayde agreable to the mynde of the mayster and of the thynges determyned by hym in dyuers chapytres it is gathered and concluded that god taketh awaye the synne from the trewe penytent that is to wyt from hym that is contryte and sory for his synne afore all maner mynysterie of the preeste and also loseth hym and maketh hym free from the det of eternall deth but yet vnder a condycyon that afterwardes assone as euer he maye conuenyentlye he oughte to confesse his synne to the preeste whiche condycion truely the mayster called a stedfast and sure purpose to be confessed to the preeste assone as he may conueny ently be had This sentence the mayster hath concluded in the same iiii boke the xviii distyncion in the. v. and. vi chapytres makynge answere besydes this to a reasonable questyon wherby it myght be doubted wherfore or to what ende the offyce or the workynge of a preeste is requyred in penaunce yf god alone afore all maner mynysterye of the preeste dothe take awaye the synne and loseth from the dette of eternall dampnacyon and the mayster sayd in this so great varyetie and dyuersytie of opynyons for aboute this thynge aswel holy sayntes as other doctours semed to dysagre albeit they do not dysagre in very trouthe that this we maye safely bothe saye and thynke and that it is to be holden that onely god forgyueth synnes and retayneth them

the. xvii chapytre of this fyrste dyccyon in the. xi and. xii partes therof it hathe no cause formall For a formall cause properlye apperteyneth to thynges composed or made of mo parties than one And the cause actyue or effycyent therof we may easely perceyue by these thynges which were spoken and sayd in the. xv chapytre of this parte and by other thynges whiche shall nedely folowe it in a cytie or realme they by these the conuersacyon of the cytezens eche with other the cōmuneratynge or parte takynge amōge them selues one of an others workes the succourynge or helpynge one of them an other generally powre or lyberte without any outwarde impedyment or lettynge to exercyse theyr own the cōmune workes partakynge also of the cōmune profytes or cōmodytes of men after the measure cōuenyent and agreynge to euery one with these other cōmodytes good thyngꝭ worthy to be desyred which haue ben heretofore expressed in the oracion of Cassiodorus whiche oracion we made the begynnynge of this boke the contraryes of al the whiche cōmodytes or els of certayne the chefest of them shal ensue and folowe intrāquyllytie or dyscorde beynge the cōtrary to tranquyllytie For as moch than as the dewe operacyon or workynge of the cheyfe gouernoure ruler is the cause effycyent or maker also cōseruer of all cyuyle cōmodytes or weale and of the aforesayd thynges as it hathe ben shewed declared in the. xv chapytre of this boke in the. xi the. xii partes therof it also shall be the cause effectyue and maker of trāquyllyte vndoubtedly this was Paules mynde me anynge whan he sayd to Timothe the. ii chapytre of the fyrste epystle Therfore I beseche desyre obsecracyōs and prayers to be made for kynges rulers and for all men whiche be in hyghe auctoryte that we may lede a quyet a peaceable lyfe And what soeuer thynge shal let the dewe accyon or workynge of this parte that is to say of the heed of that thynge spryngeth cōmeth forth intrāquyllytie or dyscorde as of the cause effectyue whiche cause of intranquyllytie sene and cōsydered in general thoughe it be varyed made dyuers by many partyculer kyndes maners of the whiche kyndes or maners howe they be caused or come forth of a wonte or accustomed accyon Arystotle hath gyuen suffycyent vnderstandynge knowlege in his fyfte boke of cyuyle scyence or gouernaūce of a cōmen weale whiche we haue called polytyke scyence yet notwithstandynge there is a certayne stronge and vnwonte cause of intranquyllyte or dyscorde of cyties realmes cōmodytes whiche cause is taken occasyonallye for the effecte brought forthe of the deuyne cause besyde all his wonte or accustomed operacyon or workynge in thynges whiche cause as I remēbre that we touched afore in our prohemye neyther Arystotle neyther any other of the phylosophers in his tyme or a fore his tyme or after his tyme coulde se or perceyue and this cause a lōge season heretofore and nowe also cōtynually more more lettynge the dewe operacyō or workynge of the heed ruler in the kyngdome of Italye hathe spoyled or bereued and dothe spoyle and depryue it of peace or trāquyllyte other cōmodites ensuenge and folowynge the same also of the cōmodyties nowe rehersed hathe vexed and dothe vexe the sayd cōmunaltie with all hurtes incōmodytes and hathe as a man wolde saye replenysshed and fylled it with all kyndes of myserye and iniquyte The nature of the whiche sayde cause fore lettynge hurtynge by reason of y e vsual custome of preuy malygnyte we owynge in specyall or perticulerly to determyne accordynge to our intencyon proposed from y e begynnyng must nedely call to remēbraunce those thynges whiche we haue sayd heretofore in the. vi chapytre of this boke that is to wyt that the sone of god one of the. iii. persons very god to make satysfaccyon for the offence of our fyrst parentes dysobedyently transgressynge the cōmaundemēt of god consequently to repayre y e fal of the hoole kynde of man hathe taken vpon hym the nature of man a good whyle after Arystotles tyme beynge made very man and the same beynge god also whome called Iesu Chryste faythfull chrysten men do honoure and worshyppe this chryste I say the blyssed sone of god bothe god and man in one persone was conuersaunte amonge the people of the wycked Iewes of whome he toke his begynnynge as touchynge his bodely substaūce he began to teache the veryte trouth of thynges to be beleued of thyngꝭ to be done wrought of thynges to be auoyded eschewed to y ● ende y t men myght get optayne euerlastyng lyfe auoyde or escape euerlastynge mysery And for these thynges at the laste throughe the malice woodnes of the Iewes he suffered passyon was done to dethe vnder ponce Pylate presydent or depute to the emperour of Rome rose agayne from dethe to lyfe the thyrde daye after his deth afterwarde ascendynge goynge vp in to heuens But yet afore that tyme whyles he yet lyued by a corruptyble lyfe that is to saye before he suffered passyon for the helthe the saluacyon of mankynde he chose toke to hym certayne men which shuld be felowes in y e mynysterye of teachynge the trouth whome men cal apostles at the tyme of his ascencyon he gaue them in charge cōmaundement to preache that truthe throughe out the whole worlde which he had taught instructed them in wherfore he sayd to them after his resurreccyon in the. xxviii laste chapytre of Mathewe Go you therfore and teache all nacyons baptyzynge them in the name of the father the sone the holy ghost teachynge them to obserue and kepe all thyngꝭ what soeuer I haue cōmaunded charged you By these apostles I saye whose names are suffycyently knowen amonge the faythfull chrysten people by certayne other persones chryste wylled the lawe of y e gospell to be wryten as by certayne instrumentes mouyd dyrected to the same imedyatly by the powre of god by the whiche lawe or gospell wryten we myght in the absence of chryste hym selfe of his apostles yet haue perceyuynge knowlege of the preceptes counsayles belongynge to euerlastynge helthe In the which lawe accordyng to the whiche lawe he hathe appoynted and ordayned the sacramentꝭ wherby orygynallye actuall syn is clensed wherby the grace of god is obtayned and cōserued wherby the same grace loste may be recouered agayne and wherby the menystres of this lawe are instytuted and made And fyrst of all he dyd instytute ordeyne make the sayd apostles teachers of this lawe and mynystres of y e sacramentes accordynge to the same lawe gyuynge to them by y e holy ghost auctoryte of this mysterye whiche chrysten people calleth the auctoryte of preesthode by the which he gaue to the same or to the successours of them in this