Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	law_n	sin_n	sinner_n	2,820	5	9.3094	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02923	A Postill, or, Exposition of the Gospels that are usually red in the churches of God, vpon the Sundayes and feast dayes of Saincts written by Nicholas Hemminge a Dane, a Preacher of the Gospell, in the Vniuersitie of Hafnie ; and translated into English by Arthur Golding. ; before which Postill is sette a warning of the same Nicholas Heminge too the Ministers of Gods vvorde, concerning the co[n]tinuall agreement of Chrystes Church in the doctrine and true worshipping of God ...	Hemmingsen, Niels, 1513-1600.; Golding, Arthur, 1536-1606.	1569 (1569)	STC 13062; ESTC S5140	503,499	736

néedeful a thing it is too beléeue in Chryste But what is too beléeue in Chryst It is too persuade a mannes selfe that Chryste is the highe Préeste and King who by his death hathe made satisfaction for sinne and by his glorious resurrection hathe broughte rightuousnesse or that by his bloud he who is bothe GOD and man hathe purchased a Churche vntoo him selfe Actes 20. This fayth is not the woorke of man but of God It springeth not of reason but of Gods woord Moreouer the woord of GOD is of twoo sortes Law and Gospel The law pulleth away trust in our selues and the Gospel woorketh trust in Chryst. For the law setteth before vs the rightful wil of GOD namely that wee should keep the Law or otherwise too bée damned by the wil of God The gospel setteth before vs the gracious wil of God which is that God forgiuing our sinnes wil receiue vs intoo his fauour for Chrysts sake Therfore like as by the law we come too the knowledge of our owne weaknesse and by this too the knowledge of Gods rightful wil and iudgement and so consequently too despaire so by the vnderstanding of the Gospel wée come vntoo the knoweledge of Gods mercy for Chrystes sake who was giuen too bée made a Sacrifice that hée mighte take away the sinnes of al that beléeue in him By this knowledge through the woorking of the holy Ghoste is conceyued faith whereby all sinnes are abolished and Chrystes rightuousnesse offered vntoo vs that wée bée no more condemned as sinners but appéere in Gods sight rightuous as his sonnes too whom eternall life is promised for an inheritaunce according too this Scripture hée that beléeueth in the sonne hath euerlasting life but hée that beléeueth not on the Sonne shall not sée life but the wrath of GOD abideth vppon him Why so Bicause he abideth in his sinne for the whiche he is bound vntoo euerlasting paine according too that saying hée that beléeueth not in the sonne the wrath of God abideth vpon him By the name of wrath is signified curse paine ioyned with damnation Héerby it appéereth how néedful faith is what it bringeth too passe Then foloweth And he shall reproue the vvorlde of rightuousnesse bycause I go too the Father and you shall see mee no more That is the holy Ghost shal reproue the world for not folowing true rightuousnesse wherthrough wée might stand before GOD. And this true rightuousnesse is the rightuousnesse of Chryste namely that hée going too the father is there an high Préest and intercessour for the beléeuers for Christs suffering and intercession too the Father is the rightuousnesse of the beléeuers But bycause the faithlesse worlde beléeueth not this it is reprooued of the holy Ghoste For he effectually conuinceth that righteousnesse cannot happen too men by any meanes else than by the imputation of Chrystes rightuousnesse which falleth too their lot that beléeue on him These are strange and woonderful things too them that vnderstande not the righteousnesse of Faith but dreame themselues too bée righteous eyther for the outwarde obedience of the law or for mennes traditions as the Pharisies in olde time and our Papistes doo in these dayes These perceyue not that all the woorks of the worlde are farre more imperfect than that they can ouercome the power of the Deuill and Death But how is it proued that Chrysts obedience is our righteousnesse It is proued by most grounded testimonies of the scripture Paule Rom. 5. Like as by the disobedience of one man namely of Adam many became sinners So by the obedience of one namely of Chryst many shall bée made rightuous Wée haue this rightuousnesse of Chryste imputed vntoo vs when wée beléeue on him according too that text too the Romanes With the hart wee beléeue vntoo rightuousnesse Also Abraham beléeued God and it was imputed too him for rightuousnesse Paule Rom. 3. Wée suppose that a man is made rightuous by Faith without the déedes of the law The selfe same thing méeneth Christ in this place whē he sayth The holy Ghost shall reproue the vvorld of rightuousnesse bicause I go too the father That is the holy Ghost shall not only proue me too haue bin rightuous but also shall manifestly shew that I am the rightuousnesse of them that beléeue in mée It foloweth further And the holy ghost shall reproue the vvorld of iudgement bicause the prince of this vvorlde is iudged That is the holy ghost shall mauger the worlde proue me too bée that séede that was promised too tread downe the Serpentes head that is too say that should iudge the Prince of this woorld with whom also are all his members iudged and condemned For if the head bée condemned what can the members doo Wherefore let the Deuill rage ageynst the godly as muche as he listeth yet is he able too doo nothing He shall lye in wayte truely but he shall not ouerthrowe vs as long as wée kéepe our Faythe strong and stable For thus sayth Iohn This is the victorie that ouercommeth the worlde euen your faith By the world is ment Sathan himself with al his band of Tyrants Sophisters Hipocrits and meritmongers For Christ by his spirit confoundeth the iudgement of Sathan whoo by his gard condemneth the gospel For he shal not stoppe the course of the Gospel although he oftentimes attempt it with riuers of blud from the beginning of the world vntoo this day and specially after Chrysts Resurrection Wée haue in what sort the holy Ghost shall reproue the world Now let vs shortly see what hée dooth in the Churche First he is present effectually in the woord the sacraments For wheresoeuer the woorde of God is preached purely and the Sacraments ministred according to Chrysts institution there is he present and will worke effectually in the héerers of the woord and in the partakers of the Sacramentes But as for them that either héer the woord slightly or vse the Sacraments without reuerence they set themselues ageinst the holy Ghost and despise the ministration of the word and Sacraments too their owne harme and damnation Ageine as this Texte teacheth the holy Ghoste is present in the Churche as a comforter aduocate and teacher of the truth For we in the world are pressed with many inconueniences ageinst which we haue néede of a comforter least being discouraged with aduersities we should renounce our profession Our aduersarie the Diuel accuseth vs dayly as he accused Iob. Héer could we not stand without our aduocate who warranteth vs that God is at one with vs and wil not cast vs away for our sinnes so we fal too repētance Besides this wée are infected with muche and déepe ignorance so as we are not able to vnderstand gods matters Wherfore wée haue néede of the holy ghost too teach vs who wil lead vs intoo all trueth according to Chrysts promise And when the spirite of truth shall come he shall teach you all truth The holy ghost commeth after two

without the which no mā can turne vntoo God For by faith as saith Paul we haue accesse vntoo God Moreouer where as is added make too your selues a new harte and a new spirite hée requireth that wée should become a newe creature liuing according too Gods wil. Héereupon it is gathered that the true and helthful repentaunce is a hartie sorinesse for Gods displeasure with a desire and hope of forgiuenesse and an earnest endeuer too eschue all sin and too make the whole life from thencefoorth allowable before God This thing we may sée plainlier in this notable example Dauid after his horrible fall intoo aduoutrie and murther repented him according too the fashion expressed in the Psalm First he saith Haue mercy vpon mée O God according too thy great mercy Héer hée both soroweth for his owne miserie that he had so lewdly offended God and also acknowledgeth God too bée merciful Wherby there was in him desire and hope liuely trust of the Messias Now how great his sorow was and how great his faith was whereby he ouercame the sorowe the same Psalme declareth in many woordes And where as hée addeth in the same Psalme Create a new spirite in my bowels hée desireth too become a new creature Such examples as this there bée many as of Adam Manasses Peter the théefe and Mary Magdalene and others whiche things it behoueth vs too thinke vpon that by their example wée may bothe bée taught what true repentaunce is and also repent vs earnestly as they did Although that by the things whiche wée haue said it may bée méetly wel vnderstood how true repentance is doone yet wil I shew it more distinctly For nothing is more necessary too man than by true repentāce too bée reconciled too God and too bée saued Too the intent therefore that wée may knowe how true repentance is doone seauen pointes are too bée obserued First the knowledge of God who requireth obedience This is fetched out of the table of the ten commaundementes I am the Lord thy god that brought thée out of the lande of Egypt c. Héere god requireth an acknowledging of him selfe Secondly foloweth what maner of obedience he requireth Thou shalt haue no strange gods before me Thirdly the threatnings that are added doo testifie that he condempneth disobedience Uisiting sayth he the iniquities of the fathers vpon the children vntoo the third fourth generation Lastly also it is too bée knowne concerning God that hée is mercifull according to the voyce of the gospell Therfore before the entrie bée set open too true repentauuce there is required the knowledge of god who looketh for obedience iudging and condemning disobedience in good earnest and agein pitying and receyuing sinners intoo his fauor for the mediators sake 2 After this knowledge must folow an examinatiō of our dooings by y e law of god and euery precept is to be considered seuerally by himselfe First therfore in this examination sée whether thou make such accompt of God that thou trust too him only sée whither thou feare him loue him worship him with all thy powers sée whither thou halowest his name whither thou extol him praise him and cal vpon him according as the precepts of the first table cōmaund thée After the same maner must thou make thine examination in the secōd table concerning thy neibor c. By this examination thou shalt come to the knowledge of thine owne filthinesse iust damnation for offending God And such an examination demaundeth God at our hands as oft as the Scripture exhorteth vs too repentaunce 3 This examination béeing made by y e knowledge of sin y e iudgemēt of god ther ariseth a great fearfulnesse in y e cōscience which fearfulnes is augmēted by y e circūstāces of Gods iudgemēt which are these present calamities the tiranny of the diuell the paines of hell eternall death and damnation 4 In this great terrour infinite persons should perishe if Fayth rescued them not For in this terror by the beholdings of Gods mercy promised for Christs sake is conceiued trust of remission of sins And so man wresteth himselfe as it wer out of hell and taketh holde on the hande of Gods sonne who haleth him out of hell Héere the minde thinketh vppon Gods promises looketh vpon the sonne of God hanging on the crosse for thy sinnes and mine héereth the voyce of Ioel most full of comfort saying turne too the Lorde your God bicause he is gracious and mercifull slow to wrath swifte too pitie and one that beareth with your naughtinesse Let the examples of these promises bée considered that wée may bée strengthned by them 5 The sinner knowing this mercie of GOD conceyueth hope of forgiuenesse and begynneth openly too bewayle his sinne he confesseth his lewdnesse vntoo God and with earnest prayer and a feruent hart fléeth vnto Gods mercy 6 He that in this wise ascendeth by these degrees first acknowledging Gods iudgement and mercie according as is alreadie set foorth he by this confidence is assoyled of his sin and iustified before God not through his owne righteousnesse but through Chrysts whiche is imputed to euery one that beléeueth For our true iustification is the absolution from sinne of the person that beléeueth in Chryst the imputation of Chrystes righteousnesse vntoo him and the accepting of him fréely vnto life euerlasting for Chrysts sake 7 He that is iustified by fayth and adopted the Sonne of God and regenerate yéeldeth thanks too God extolleth god and amendeth his whole life from that time forwarde Howbeeit too the intent these things may bée the cléerelier vnderstoode of vs I will propounde an example of helthful repentance whereof you haue heard and that shall be Manasses king of Iuda in whose helthful repentance all these things are too bée séene according as it appeareth in his Prayer For first when he sayth O Lorde almightie the God of our fathers Abraham Isaac and Iacob whom all men fear and tremble at the countenance of thy maiestie Importable is the wrath of thine indignation vpon sinners but vnmeasurable and vnserchable is the mercy of thy promise for thou art the moste high Lorde gracious merciful and ful of compassion and sory for the naughtinesse of men In these woords of Manasses is first an acknowledging of God 2. A testification of due obedience 3. A confession of gods iudgement against sinners 4. An acknowledging and setting foorth of his mercy Then foloweth the second thing that is too wit the examination of Manasses his dooings by the rule of the lawe For thus he saith I haue sinned aboue the numbre of the sand of the sea my sinnes are multiplyed O Lord. Thirdly how great terrour was in his harte hée sheweth when hée sayth And I am not woorthie too beholde and looke vpon the high heauen for the multitude of mine iniquities Fourthly in these terrours he rayseth him self with thinking vpon Gods mercie and sayeth And nowe I bowe the knées of my hart praying vntoo thée O Lord

the causes according as I promised in the thirde place whiche surely are many The first is Gods commaundement For the first table requireth humilitie too Godward and all the seconde table requireth humblenesse to manward The second is the example of Chryst. Wherupon Paule in the second chapter too the Philippiās Let the same minde bée in you which was in Iesus Chryst who béeing God tooke the shape of a seruant vpon him The thirde is the consideration of thy selfe what thou warte before thy birth what thou arte from thy birth too thy deathe and what thou shalt bée after this life Thou warte séed and bloud in thy mothers wombe now thou art in a wildernesse of miseries during this life and in the ende thou shalte bée woormes meate The fourth is that thy goodes and good giftes if thou haue any are not thine own but Gods bestowed vpon thée too doo good with vntoo others Therfore if thou bée eyther proude of them or abuse them thou muste stande in feare of horrible punishement The fifth is too think that God is able too take away what giftes soeuer thou haste if thou abuse them and yéeld not the praise too him alone The sixt is that many which séeme too haue lesse gifts than thou doo oftentimes imploye their laboure more too the profite of the common weale and the Churche than thou doost For as God is the strength of bread so is he the power wherby any thing is made acceptable too himselfe And these are the sixe causes which béeing knit toogither make true humilitie the which is hindered by twoo mischéeues strife and vainglory Wherfore Paule in the second too the Philippians sayeth Doo nothing of strife or vaineglorie but through humilitie let euery man estéeme other better than himself For as for those whiche haue a delighte in striuing like as they bée destitute of charitie so are they also voyde of true humilitie and vaineglorie fighteth ful butte ageinste humilitie Thus haue wée what humilitie is of howe manye sortes it is and what causes it hath Now foloweth that whiche I promised too speake of in the fourth place of the rewarde and naturall fruites of the same Hée that is humble shall receiue thrée fruites the first before God the seconde before men the third in himselfe Firste before God the frute is that hée whiche is rightly humble hath God dwelling in him Whereuppon Esay 57. I dwell highe aboue and in the Sanctuarie with him also that is of a contrite humble spirite And in the .66 Whome shall I regarde Euen him that is poore and of a lowly troubled spirite and standeth in awe of my woords Luke the second GOD exalteth the lowly 1. Peter 5. God resisteth the proude and giueth grace too the lowly Before men the lowlye person receyueth this frute Euen as the proude body is disdeyned of al men euen so he that is lowly in déede is honored of all men and an honeste name and report foloweth him In himselfe the lowly person findeth these moste swéete frutes First humilitie or lowlinesse is the mother of chastitie pacience Secondly it is the way vntoo wisdome Prouerbs 11. Where as is lowlinesse there is wisdome Thirdly it is the kéeper of fayth and of the feare of God Fourthly it is the furtherance of inuocation and after a sorte procureth too bée hearde of the Lorde Psalme 101. The Lord looked down vpon the prayer of the lowly Fifthly glorie accompanieth lowlynesse Math. v. Blissed are the poore in spirit for theirs is the kingdome of heauen Mat. 24. He that humbleth himselfe shal be exalted Prouerbes 29. The lowly person shall come too woorship not for that lowlynesse deserueth these things but bycause these things fall vntoo the lowly through the lowlynesse of Christ. To whom bée glory for euer and euer Amen Vpon the .xviij. Sunday after Trinitie ¶ The Gospell Math. xxij WHEN the Pharisies had heard that Iesus did put the Saducees too sylence they came toogither and one of them vvhich vvas a doctor of lavv asked him a question tempting him and saying Maister vvhiche is the greatest commaundement in the lavv Iesus said vntoo him Thou shalt loue the Lord thy God vvith all thy hart and vvith all thy soule and vvith all thy minde This is the first and greatest commaundement And the seconde is like vntoo it Thou shalt loue thy neighbour as thy selfe In these tvvo commaundementes hang all the lavv and the Prophets VVhyle the Pharisies vvere gathered toogyther Iesus asked them saying VVhat thinke yee of Chryst vvhose sonne is he They saide vntoo him The sonne of Dauid He said vnto them Hovv then dooth Dauid in spirite call him Lord saying The Lord sayde vntoo my Lord sit thou on my right hande tyll I make thine enimies thy footstoole If Dauid then call him Lord hovv is he then his sonne And no man vvas able too ansvvere him any thing neither durst any man from that day foorth aske him any mo questions The exposition of the text THis Gospel conteineth a summe of the christen doctrine that is too wit the doctrine of the lawe and of the Gospel A Pharisie propoundeth a question concerning the lawe and Chryst ageine an other concerning the Gospell but for a sundrie purpose For the Pharisie asketh a question concerning the lawe too the intent too tempt Chryst and too picke a quarell too him But Chryst demaunded of him concerning the Gospell too the intent too bring the miswéening Iewes and Pharisies vntoo the true knowledge of the law the gospel For they bicause they thought y t men wer iustified by the déedes of y e law despised the Gospell supposing there was no néede of any other doctrine too the attaynment too saluation than the doctrine of the law whose error Chryst confuteth Sée héer the goodnesse of Chryst. Although the Pharisies aske the question vppon malice yet notwithstanding Christ answereth them according too his owne office and teacheth an absolute doctrine concerning the lawe and the Gospell Therfore the summe of this Gospell is that Christe contriueth all the lawe and the Prophets intoo these two poyntes which are the loue of God and the loue of our neybour Afterward he enquireth of the Messias that is too wit of himselfe too the intent he might shew what one he was namely God and man who was too this end promised too the fathers that he should destroy the woorkes of the diuell and that all kinreds of the earth myght bée blissed in him who becomming our préest should pacifie Gods wrath by paying our raunsome for vs. The places are thrée 1 Of the Saducées whose mouthes our Lord stopped 2 The question concerning the summe of the Law and a rule how too serue God 3 The question concerning the Messias ¶ Of the firste THe Pharisies hearing that hee had put the Saducees too silence assembled toogither c. Albéeit that the Pharisies and Saducées were of a sundry religion one from another and defended contrary