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
A13836	The three questions of free iustification. Christian liberty. The use of the Law Explicated in a briefe comment on St. Paul to the Galatians, from the 16. ver. of the second chapter, to the 26. of the third. By Sam. Torshell pastor of Bunbury in Cheshire.	Torshell, Samuel, 1604-1650.	1632 (1632)	STC 24143; ESTC S101743	73,396	324

third end of the Law by them not mentioned This Logicians call Fal●acia conseque●tis vel non causae A fallacy of the Consequent They are not true but fallacious in their arguing So the Papists are wont to wrangle If workes doe not Iustifie why are they then done If the Sacraments conferre not grace and ex opere operato by the very worke done why are they administred To what are they profitable If Christs body be not really present in the Sacrament if it be not orally eaten to what purpose is the Supper Is it but a bare naked signe These are Paralogismes captious argumentations Is there no end because not that end which wee will needs appoint The law doth not Iustifie ergo 't is in vaine A vain Consequence My money cannot Iustifie mee my eyes cannot my hands cannot are they all therfore in vaine Or shall I cast away my mony pull out my eyes or cut off my hands Away with such frowardnes All have their proper uses Mony for traffique eyes for sight hands for action workes for gratitude the Law for direction Faith for Iustistcation The Law is good if it bee used as Law if it keepe within its owne bounds As things are distinct so are their uses The Sunne hath use and operation sutable to it selfe So the water so the earth the Sun sends influence and refresheth the water cooles and moystens the earth gives encrease So the Law hath it's use It was added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was set or added to that is Posita pro Appost●a ● ad●cta pro missioni it was adjected or added unto the Promise God gave the Promise that the Inheritance should bee by that Crys ●om 4. Hier. tom 9 Latam superbienti populo ut quoniā gratiam Charitatis nisi humiliat acciperenon posset fine hac gratiâ nullo modo praecepta legis impleret transgressione humiliaretur ut quaereret gratiam nec se suis meritis salvum fieri opinaretur ut es set non in sua potestate viribus iustus sed in manu mediatoris iustificantis impium Aug. afterwards he added the law as an Accessory Not that the Inheritance should be by it but for another end It was added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of Transgression The Law was not unprofitable or purposelesse but for transgressions which Chrysostome and Hierom understand that it might keepe and restraine them from sin Augustine that it might teach them to know and acknowledge their sinnes So the Apostle frequently Rom. 3.19 20. Now wee know whatsoever things the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God for by the Law is the knowledge of sinne Rom. 4.15 Where no Law is there is no transgression Rom. 7.7 I had not knowne sinne but by the Law for I had not knowne lust except the Law had said Thou shalt not lust Briefly the Law was added 1. To manifest sinne that it might be instar speculi as a glasse to discover the deformed 2. To restraine sinne that it might be instar fraeni as a bridle to curbe us from our forward venturings 3. To punish sinne by Threats that it might bee instar verberis as a scourge to correct our wantonnes Cursed is every one that remaines not in all things 4. To encrease sinne by irritation that it might be instar stimuli as a spurre to irritate But this is by accident for the Law is holy and the Commandement is holy and iust and good Rom. 7.12 The Law then causeth sinne to encrease Chrys in loc Gennad in loc Lyranus Non causaliter sed consequutivè Consequently not causally and that Non ex parte legis but nostri through our defect not from the nature of the Law For 1. Wee rush upon that more greedily which is forbidden like a River which makes a greater noyse and overflowes w●th more violence when it meets with a stone or banke in the way Whether it bee that our desires are more toward such things as are without our power as things prohibited are neglecting what is easie and soone accomplished or whether it be only from the nature of our human passions which the more they are suppressed the more they are inflamed like fire kept in which breakes forth the more violently Perer. numer 78. Or whether it bee onely from the perversnesse of mans will and his meere opposition to the will of God Whether it be from any or all of these we find it in our nature Nitimur in vetitum cupimusque negata wee tend to forbidden things and the Law by accident encreases sinne Minus peccati est si quod non prohibetur admittas Orig. Amb. lib. de Iob. cap. 4. Aug lib. 1. qu ad Simp●ic qu. 1. 2. The Law by accident encreaseth sinne because then wee sinne with aggravation His sinne is greater who offends against a knowne will than he that out of ignorance doth it 3. Againe the number of sinnes is multiplied by reason of the variety and multiplied number of precepts given by the Law The Apostle often mentioneth these ends of the Law and with some phrases not easily perspicuous Rom. 7.8 Calu. lib. 1. de pec Hyperius Tolet. Annot. 11. Sinne taking occasion by the Commandement wrought in mee all manner of Concupiscence The burning of an house may be the occasion of the building it anew and a rub in the way may occasion the turning out of the path Yet neither of these are so in themselves but are taken as occasions So our corrupted natures take occasion to sinne when the law of commandments intends the destruction of our building and the hindring of our course So the Gangrena and the Elephantiasis Ambr. li. 1. de patr Iac. are the worse for medicine It followes Added because of transgressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill the seed should come Who the Seed is was before declared vers 16. Hee saith not And to Seeds as of many but as of one And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To thy Seed which is Christ But doth the comming of Christ terminate the duration of the Law Doth the Law cease to reveale to restraine to punish to irritate sinne after Christ is come How then is our Saviours witnesse of himselfe true Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfill Mat. 5.17 Is not the Law eternall Or why is the mention of such a period Yes The Law continues and the use continues to the worlds end but neither in a Mosaicall manner Thus what the Apostle speakes It was added till the Seed we may understand 1. Simply concerning all Lawes iudiciall ceremoniall morall as Mosaicall The Law did convince by Rites and by precepts as by them So the hand-writing of Ordinances was against us Israel was a stiffe-necked people modo frenis modo calcaribus

Paul whole worke but to paint out Christ Himselfe had determined to know nothing but Iesus Christ and him crucified And hee will teach but what he might savingly know And my speech and my preaching was not with inticing words of mans wisedome 1 Cor. 2.24 Our preaching must be plaine and lively plaine that Christ may bee truely painted before us lively that in the fresh knowledge of his death hee may bee crucified among us They are bad Preachers that paint themselves in their owne colours instead of Christ While in our ordinary Sermons we doe unnecessarily tell you how many Fathers wee have read how much we are acquainted with the School-men what Criticall Linguists we are or the like 'T is a wretched ostentation we doe over much affect our owne picture and paint unto you our owne Schollership It is not fit that Divinity should bee sordidly attended but with such words as may both take the sense and the understanding Yet there is most wisedome and efficacy in Gods Oratory the sacred Scrrpture-expression and wee preach with most authority when we deny our selves I speak not as affecting a sluttish hādling but a Sermon wel dressed with fit words rather thā fine but especially in the evidence of the Spirit with power This way we shall draw the heart into the eare and as wel Touch as Affect So our Saviour taught it was the will of the Father which hee published and hath received that praise by the Evangelist from the Spirit of God He taught as one having Authority and not as the Scribes Mat. 7.29 Obser 3. The doctrine of Christ crucified is set before their eyes Let me now direct you what is the best ornament of your houses and your hearts too The Crucifix Let that be hung every where I meane not a wooden or brasen or though of some purer mettall gold or silver but the saving knowledge and contemplation of Christ in the heart Let him bee before your thoughts as if your eyes saw him stretched along and nailed to the Crosse his head bending in a solemne and yeelding posture his armes spread as if wooing our embraces This let this be all our Superstition not to adore an Image but to make use of more profitable Preaching Images were not brought into the Church till preaching grew slacke I need not instance you the Canon of Eliberis Conc. Elib An. 305. the Iudgement of Origen the zeale of Epiphanius Hieron in Epist Epi. Greg. lib. 9. Epist Ep. 9. the decision of Gregory to his Massilian That of an ancient in the Library of the Fathers is expresse for all Biblioth patr Tom. 9 None of the Antient Catholickes ever thought that Images were to be adored Away with those new superstitions let this be our Crucifix our Image to beleeve in Christ and make use of his death The Apostles reprehension of these Galatians hath kept us from the third Argument delivered in the second vers That by which ye received the Spirit that is it which iustifies you you received not the Spirit by the workes of the Law but by the hearing of Faith Spiritus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is the Spirit of Son-ship and the Spirit of Gifts Chrysostome understands it of the latter Accepistis Spiritum Sanct. edidistis miracula c. Chrys in loc but the Argument of the place seems to meane the former The Law is not the Minister of the Spirit and life though the Spirit worke by the Law Ioh. 16.8 Therefore they could not receive the Spirit by the works of the Law an assurance of their Sonne-ship But the Gospell is properly the Minister of the Spirit that works confidence faith Now the Spirit is not given but to them that are Iustified and by that by which they are iustified Hee referres the truth of this unto themselves that they might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the own selfe condemners Hee speakes as Saint Ambrose hath the phrase Loquitur au●em ad huc cum Stomacho Amb. in oc still with some stomack against them Or as another urgeth it If I added no more subtle and accurate reasons this were enough which I will now require of you and which the rudest and most unlearned will grant me This would I know Received ye c. Argum. 4 4. The fourth Argument is in the two following verses the third and fourth The Text. VERS 3. Are ye so foolish Having begunne in the Spirit are yee now made perfect by the flesh VERS 4. Have ye suffered so many things in vaine If it be yet in vaine VVHat is foolish and absurd is not to be beleeved or entertained But it is an absurd thing to bee perswaded That such as have begun in the Spirit may bee made perfect in the flesh The one proposition is implyed the Minor is expressed and not without the former vehemence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are ye so foolish The folly or absurdity will appeare whether we consider the thing logically or physically or theologically 1. It is logically absurd to expect a more noble effect from an ignoble cause to seeke perfection from the flesh 2. It is physically or naturally absurd to attribute more efficiencie to that which is passive than to that which is Active more to the flesh than to the Spirit 3. It is theologically absurd or absurd in Divinity whether we understand it properly or metonymically 1. properly The flesh is as grasse The voyce said Cry All flesh is grasse and all the goodlinesse thereof is as the flower of the field The grasse withereth the flower fadeth because the Spirit of the Lord bloweth upon it surely the people is grasse Esa 40. 6 7. It is a withering fading thing But the Spirit is Divine and powerfull and constant because Divine Shall a thing begun by Divine agency be compleated by weake flesh 2. Metonymically the Spirit is Spirituall grace and faith the Flesh is ceremony and the workes of the Law It was an errour brought in by those seducers They would admit of Pauls doctrine concerning Iustification but they wold have the Law added to and give up their sentence peremptory to the councel Except yee be circumcised after the manner of Moses Orig. lib 3. in Rom. 3. yee cannot be saved Acts 15.1 An absurd error As if the beginning of Light should be from the Sunne and the encreasing of it from the nights darkenesse And what else doe the Papists meane when they cal faith Radicem Iustificationis The root or beginning of Iustification The Iesuites explaine themselves when they say They therefore call it the beginning because faith doth dispositively beget charity and meritorious workes by which properly we are iustified formally and materially This is that doctrine which the Apostle hath pronounced absurd and foolish which absurdity is further confirmed in the fourth verse If that were their expectation then had they suffered much in vaine for the Faith which they now reiected The proposition