Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	eat_v	garden_n	tree_n	2,910	5	9.0714	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18264	The image of nature and grace conteynyng the whole course, and condition of mans estate written by Richard Caundishe. Seene and allowed.	Cavendish, Richard, d. 1601?	1571 (1571)	STC 4880; ESTC S107922	109,646	288

brought in sinne and death 2. That that transgression made man an apt subiect for the two properties of God namely iustice and mercy to worke vpon 3. That for the manifestyng of mās subiection to both those properties the declaration of the law was nedefull wherein the condition of his estate might appeare 4. That the nature of the lawe is to be knowen and what is requisite to the fulfilling thereof and the contrarietie betwene the same the corrupt nature of man. 5. To what end the lawe should be geuē vnto man he hauing no power to satisfie any part of the same 6. How man regarded the lawe how in Christ the promised seede the couenaunt concerning mans restitution was consummate 7. How the obedience and death of Christ was a full satisfaction for the disobedience and deserued death purchased to al mankinde by Adā 8. To enquire the nature of the new couenaunt what on the behalfe of mā is required to the atteinment of righteousnes in the same 9. To know the certaine tokens of that faith wherunto iustification is imputed the differēce betwen the workes of the faithfull the workes required in the lawe 10. To know what iustificatiō or righteousnes it is which the scriptures attribute to works also what fayth it is against which S. Iames speaketh why iustificatiō is imputed to fayth and not to workes THE IMAGE of Nature and Grace ¶ That Adams wilfull transgression made him and his ofspring rebels to God and brought in sinne and death Cap. 1. THe eternal wisdome of God hauyng created Adam our first father after the excellēcie of his owne Image adorned naturally with iustice holines and all perfection to be vnto hym as it were the beauty and glory of all hys workes so aduaunced him by his creation aboue the rest of all his earthlye creatures that vnto him alone he gaue the rule and preheminence in nature to be their Lord and ruler That is to whome all they should obey and serue for the first taste of the which excellent dignitie and prerogatiue he placed thē all before him as before their soueraign Lord from his mouth to receiue seuerally their titles and proper names according to the whiche they all were called Then geuing Eua vnto hym for his helper he placed him in the garden of Eden the possession of all earthly delightes appointing vnto him the kéeping therof with frée libertie for hys reliefe and comfort to taste eate of all the excellent fruites therein the onely trée of knowledge of good and euill excepted of the whiche he forbade hym to eate affirmyng that what houre soeuer he tasted therof he shoulde dye the death Now forasmuch as the matters here spoken of namely the Image of God in man and mans originall iustice and perfection do iustly chalenge some explication therof as well that the excellency of Gods first benefites towardes man might after a certayne maner bée séene and the glorious estate of his former dignitie more gréedily thristed for agayne and also the outrage of his ingratitude with greater detestation abhorred and the filthines and foule corruption of his nature and miserye of his presente estate by vewe of his former perfection more perfectly paynted out And finally that the triumphe of Gods vnspeakeable mercy in Christe which notwithstanding so huge transgression hath not onely pardoned him but also adopted hym into the fellowship and libertie of his owne sonne that all these I say might be made the more apparaunt those wordes do iustly chalenge some explicatiō Wherfore where it is sayd that man was created after the image of God it is to bée vnderstand that he was created the most excellent earthly creature being made partener of the naturall goodnes and vertue of God namely holy wise iust pure good true immortall c. hauyng both power perfectly to know God also power and fréewil constantly to beleue him to serue him to obey him to loue him to feare him and to be shorte to perfourme such workes as aunswered to the image of so excellent a Paterne And therefore doth Tertullian writing agaynst Marcion moste excellently and briefly define the Image of of God thus Haec ergo imago censenda est dei in homine quod eosdem motus sensus habeat humanus animus quos deus heet non tales qu●les deus pro substantia enim status exitus distant Therefore is this to be accoūted the image of God in man that the mynde of man must haue the same mouinges felings which god hath although not euen suche as God hath for as touching substance of state and ende they differ That is to say that is the image of God which naturally loueth that which god loueth hateth that which god hateth which of very nature iudgeth of all things according to the iudgemēt of God All which thinges were necessary to the duety of mans office for seyng God had made and created hym as it were his liuetenaunt or vicegerent ouer all his earthly creatures it was necessary that to their gouernement hys nature should participate of the excellent properties of God that thereby in the whole execution of his office hée might haue power not to swerue from his duty and obedience required in the same And hereby appeareth what originall righteousnes was in mā namely holines knowledge wisedome iustice purenes goodnes truth immortalitie loue temperance chastitie vnlust fréedome from sinne naturall and willing obedience to God hauing power to do good not to sinne not to dye c. and that he in respect of this excellente and glorious condicion of this original nature is called the image of god It is thus out of the Scriptures of God easily gathered Thus writeth Paul to the Ephesians Lay from you the olde mā which is corrupt through the deceiuable lustes and be ye renued in the spirit of your mynde and put on the new man which after God is shapen in righteousnes and true holines And again the same Paul to the Colos sayth Lye not one to another seyng ye haue put of the olde man with his workes and haue put on the newe which is renewed in knowledge after the Image of him that made him Now what the putting on of this new willingly forgetfull of his creator from whome he had not onely receyued hys beyng but also the prerogatiue of so excellent dignity He I say missed by deceitfull perswation neglecting the glorye of his creator rather gaue credite to the light perswasion of his wife then to the reuerend and dreadfull maiesty For his wife being deceiued by the serpent supposed the commaundemēt to haue bene geuen rather of subteltie to hinder their dignitye and as it were a scarcrowe to fray them from the tast of that fruite whereby their excellency might increase or as though God had rather not vouchsafed them that further good happe which by taste thereof was