Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	know_v	sin_n	transgression_n	1,337	5	11.0260	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04823	A sermon preached in Saint Maries Church in Oxford March 26. 1612. at the funerall of Thomas Holland, Doctor of the Chaire in Divinitie, and Rector of the Exceter College, by Richard Kilbie Doctor of Divinity, Rector of Lincolne College	Kilbye, Richard, 1560 or 61-1620.	1613 (1613)	STC 14957; ESTC S107985	13,669	24

the excellent Priviledges Prerogatiues of Paradise the City of God wherein Adam was first enfranchised that none could take away Adams freedome from him or banish him from that heavenly City except himselfe had beene the first cause thereof except himselfe had disfranchised himselfe For it was Adams sin that brought him death and the stinge of his sinne hath stung all mankinde to death through the offence of one death passed vpon all mē Rom. 5.12 for as much as all haue sinned in him Rom. 5. Yea the little childrē who die so soone as they are new borne are stung to death through sin not because they committed sin but because they were conceived in sin Augustin Hypognost lib. 5. as S. Augustine doth wel distinguish their sin to be vterinâ conceptione non personali actione through their sinneful conception and not through any personall action Parvuli enim non actu August Ibid. sed ortu sunt peccatores Infants are sinners not for any fact Psalm 51 5. but for birth sake they are conceived in sin and borne in iniquity For if they had beene free from all originall sin as they were from actual sin they should not so soone haue died because the wages of sin is death and where is no sinne Rom. 6.23 there is no death to wit Necessary and Poenall For albeit Christ died who did no sinne yet his death was Voluntary 1. Pet. 2.22 Tradidit in mortem animam suam Esay 53 12. Iohn 10.18 he offered himselfe of his owne will to die he powred out his soule vnto death hee laid downe his life of himselfe But all other men die necessarily Statutum est omnibus semel mori Heb. 9.27 It is appointed to all men that they should once die it was the decree of God for sinnes sake that everie man should die and that decree of God was not Respectu naturae institutae in regard of the first created nature of man sed respectu naturae destitutae in respect of the depraved and corrupted nature of man through sinne Againe Christs death was Expiatory but mans Poenall Christs death was not the sting of sinne Passiuely to be stung to death by sin as mans was but it was the sting of sinne Actiuely to sting sinne to death for his death was the death of death Thus then you haue heard the cause of death to be sinne according to these words of my Text The sting of death is sinne The second thing which I noted is the Life and Power of Sinne which is the Law The strength of sinne is the law Whereas sinne in the time of the Law of Nature in many did seeme dead or at least senselesse and to lie as in a transe so that it did not manifestly appeare what was sin and what was not the eies of mens minds and vnderstandings being darkned and overcast with grosse mists of ignorance and errour then the law of Moses brought sinne to life againe Rom. 7 9. Quando enim venit mandatum revixit peccatum when the commandement came sinne reviued The bright sunshine of Moses Law made sinne shine cleere in its perfect colours and then the darknesse and confusion of the differences of sinnes was taken away that every one might runne and read what sinne was Rom 7.13 Et supra modum peccatum erat peccatum per mandatum sinne was growne out of measure sinfull by the commandement For the law made the full tide of sinne which grew by these degrees First in his being for sinne had his beginning and being as it were from the Law Rom. 4.15 because where no law is there is no transgression Rom. 4. Secondly in the knowledge of sinne as St Paule saith Rom. 7.7 I knewe not sinne but by the Law for how should I haue knowne lust except the Law had said Thou shalt not lust Wherefore knowledge hoysseth vp the waues of sin for where the greatest knowledge is there the greatest sinne is if vertue godlinesse be not the handmaids of knowledge and that it be not seasoned with grace according as our Saviour saith Luk. 12 47. Luk. 12. That man who knoweth his masters will and doth it not shall bee beaten with many stripes And therefore saith St Paul Tribulation anguish and indignation Rom 2 9. and wrath shall bee vpon the soule of every man that doth evill of the Iew first and also of the Gentile Rom. 2. Why vpon the Iew first but because hee knewe most and therefore is first and most punished Theophilact in cap. 2. ad Rom. as Theophylact on that place saith Iudaeus plus divinae susceperat disciplinae vnde erat dignus maiore supplicio The Iew had receiued a greater measure of knowledge and therefore receiueth a greater measure of punishment because hee knewe the Law of the Lord but did not keepe it Thirdly the Law encreaseth sinne by forbidding sin for the more the Law forbiddeth sin the more doth the wicked mā covet sinne Ruimus in vetitum we runne with all might and main to that which is forbidden vs August in lib. de speritu litera cap 4. Quod enim concupiscitur fit iucundius dum vetatur The prohibitiō of any thing to be done is as suger to sweeten the appetite thereof as the forbidding of meats many times by the Physition needeth no further sauce to provoke appetite in the patient most of all to desire those meats And as swelling waters the more they are barred their course and flow by flood-gates and lockes and wheires the more they rage and swell and overflowe so the more the Law doth seem to bolt and barre men from sinne and to set them their bounds which they should not passe the more is sinfull mans nature enraged and the more the swelling waues of wickednesse do overflowe and make their full tide All which commeth to passe not because the law is sinne for it is holy iust and good Rom. 7.12 but because the Law is as a by-occasion and not any iust cause to increase sinne and to giue vigour and strength therevnto For the law is the strength of sinne not of it selfe but by accident not directly but indirectly as appeareth by the three former degrees of being knowing and forbidding as also by the great industrie and pollicie of Sathan who seeing God to haue made the Law as a barre to keepe men from sinne doth therefore labour the more to tempt men thereby and to make the Law as a snare to catch men Wherefore for conclusion of this point the Law is no more in fault that man groweth more sinfull thereby then the sune in the firmament is in fault because sore and bleare eies become sorer and blind thereby For as the Physition is not to bee blamed or his physicke in fault because the sicke patient doth ill apply it and by his distemperature in diet turneth wholsome phisicke and medicine to the increase of his

dead subiect presēted here before your eies And albeit it be too hard a matter for mee either by speech or action sufficiently to commend his excellent worth all that I can say being farre too little and no way answerable therevnto yet because Hermol Barbarus in epist ad Ioh. Picum Mirandul as Hermolaus said of a great learned man Quia talem non laudat propriae existimationi detrahit so may I say of him that if J should not somewhat honour him with iust cōmendation I should much wrong my selfe and wrong you all I beseech you therefore lend me your favourable patience but a while whilst I speake briefly of his Learning Life and Death That so both I may faithfully repay some part of that I owe him for deserved praise is tanquam aes alienum Greg. Naz. orat 25. in laudem Gorgoniae as due debt saith Greg. Nazianzen and is to be paid even to the dead and others also thereby may bee the more incited to emulate and follow his steppes First as touching his Learning such was his skill in the tongues and his multiplicitie of knowledge in all Arts Sciences both divine and humane Mantuan in Epist ad Ioh. Picum Mirandul that as Baptista Mantuanus spake of Picus Mirandula in vno eodēque homine videri Hieronymum Augustinum revixisse so it should seeme that both these learned Fathers did liue in him againe Act. 18.24 He was an Apollos mightie in the Scriptures hee was familiarly conversant amongst the Fathers and as a father amongst them and amongst the Schoolemen tanquam Seraphicus Doctor at whose mouth as at an oracle men might be resolued in matters of doubt And therefore most worthy was he of that chiefe place of the Doctour of the Chaire in Divinitie which hee with so great applause and approbation I had almost said admiration so long even about twentie yeares bare amongst vs out of whose Schoole haue proceeded so manie light starres of our Church Greg Naz. orat 25. in laudem Gorgoniae that as Greg. Nazianzen compared his father so might this our Reverend Father be well compared to Abraham For he was an Abraham indeed Pater multorum filiorum a father of many sonnes by scholasticall creation of them in the highest degrees of Learning and that I may speake the more to his honour and to the honour of our Mother the Vniversitie a great part of the Reverend Bishops of the Land were thus his sonnes whereof * The Arch-Bishop of Canterbury the Bishop of London two at this daie very worthily sit at the sterne of our Church and are chiefe pillars thereof But I will say no more of his learning lest my praise should but eclipse his fame who was so much renowned for his preaching reading disputing moderating that all mouthes commended him and strangers admired him so that his fame was spread abroad and that in forraine countries as well as at home and therefore it were sore to be lamented were it not that the good pleasure of Almightie God was such that so much learning should goe to the graue and bee buried in the bowels of the earth And so I hasten to speake of his Life which was so answerable to his learning that it is hard to say which was more commendable and admirable to him the one or the other his Learning or his life they did both so equally meet and kisse each other in him And surely they are an happy couple where they meet together Plin. lib. 2. Nat. Hist cap. 37. Geminae salutares like Castor and Pollux when they both appeare together they portend much good and betoken a happy arrivall in heauen He had as well tasted of the tree of life I meane of good liuing in the world as of the tree of knowledge Hee was not like those of whom Seneca speaketh Sen. Ep. 95. ad Lucil. Qui postquam docti prodierunt boni esse desierunt quique disputare norunt non vivere who after they became learned began then to leaue of to doe well Neither was hee like those of whom Alvarus complaineth Alvarus lib. 2. Artic. 74. who had rather apparentem quam existentem scientiam rather an apparent seeming knowledge vnto the world thereby to clime to riches and promotions and honours here on earth then scientiam donum Spiritus sancti true and sanctified knowledge which is the gift of the holy Ghost whereby they might climbe vp to the kingdome of heaven But he had otherwise and farre better learned Christ then so was so holy and vpright and sanctified in his life and conversation that as Alexander de Ales as Trithemius reporteth was wont to say of Bonaventure Trithemius quòd in eo non videbatur Adam peccasse that it did scarse seeme that Adam had sinned in him so it might in some sort be said of him also in the very like manner at least in comparison of many in this wicked generatiō so spotlesse was he blamelesse from all great enormous and scandalous offences being full of the workes of the Spirit as loue peace gentlenesse meekenesse temperance full of tender mercy brotherly compassion full of almes deeds and mercifulnesse vnto the poore So that as hee was a shining bright lamp for his learning lightning others vnto the knowledge of the truth so was hee a shining bright starre too in his life enlightning others in the pathway to heavē He was praeco veritatis a preacher of the truth and hee was factor veritatis a doer of the truth he was an earnest professour of the Orthodoxe faith zealous of true religiō did hate with a perfect hatred al Idolatry and superstitiō false religion The relation of the fellows His common farewel to the Fellowes of his College when he tooke any longer iourney was this Cōmendo vos dilectioni Dei odio Papatus superstitionis I cōmend you to the loue of God to the hatred of all Popery and superstitiō And as he was a great Champiō for the defence and maintenance of true Religion so of al pietie and godlinesse Ephes 6. having on the whole armour of God for as he had the shield of faith so hee had the brestplate of righteousnesse and as he had his loynes girt with veritie and with the sword of the spirit which is the word of God so hath he now the helmet of salvation which is set on his head as a Diademe and Crowne of glorie in the heavens He was meeke and humble as Moses Exod. 34.29 and as Moses wist not that the skinne of his face shone bright which the children of Israël saw and admired no more did he see and know how his knowledge and vertues did shine vnto the world but was meeke and lowly in his owne eies I wil not presume too much of your patience to speak any further of his life albeit I verily assure my selfe you woulde thinke nothing too much and too long which should be spoken of him and for my selfe I could not wāt matter of discourse in so worthy a subiect Wherefore considering howe much time hath beene already spent in the solemnizing of his funerals I am willing to yeeld vnto the time and to mine owne and others weaknesse and and therefore hastening to an end I come in a word or two to speake of his end and Death leaving the manner circumstances of his sicknes the name and nature of his disease which is vnto me altogither vnknowne and no more then conjectural with Physitions arte the knowledge of man being vnable to comprehend all that infinit variety of particuler diseases whereby God at his good pleasure bringeth men vnto their ends Now what ende and death can be iudged of him but a good end a good death For a good life is the forerunner of a good death according as S. Hierome saith I haue not read or heard Hieronym but that he who lived well died well And as the whole time of his sicknesse was accompanied with holy Praiers and devout meditations so towards his end especially he did even seeme to powre out his soule in praier breathing out as his short breath would giue him leaue these such like heavenly songs a little before day the same morning that he died Come oh come Lord Iesus the bright morning starre Come Lord Iesus I desire to be dissolved and to be with thee as if he had fully conquered death and had saide in his soule O Death where is thy sting O Graue Where is thy Victory The Lord hath given me victorie over you through his sonne Iesus Christ And so when his voice began to faile him that hee could pray no longer with his tongue lifting vp his hāds vnto heaven Psal 121.1 and his eies vnto the hils from whence commeth salvation Deut. 34 5. he shortly after died a most sweete and a quiet death like vnto Moses who died 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the mouth of the Lord that is as some of the Rabbines Hebrew Doctours interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a kisse of Gods mouth for so indeed death is to the godly sweet as a kisse Rabbi Isaak n Deut. 34. therfore when they are ready to commend their soules vnto God they may say with the Spowse in the Canticles Cant. 1.1 Osculetur me osculo oris sui Let him kisse me with the kisses of his mouth And thus this reverend man hath left vs and hath left the worlde and surely hee had little cause to loue the world and it should seeme the world did as litle loue him so that as it was said of Othniel a good Iudge in Israel that he died Glossa in Iud. cap. 3. quia indignus erat populus habere talem iudicem because the people were not worthy to haue such a Iudge the like may be said of him Hollandus mortuus est quia mūdus indignus erat habere talem virum I name him for loue honours sake HOLLAND is dead because the world was not worthy of him for it did not reward him according to his worth but the greater is his reward with the Lord to whom he is gone Now the Lord graunt vs grace to liue all our daies in his feare that at length we may die in his favour and receiue the reward of everlasting life Amen Amen FINIS