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
A22701	Saint Augustine his enchiridion to Laurence, or, The chiefe and principall heads of all Christian religion a most profitable booke to all those which desire to haue a most compendious briefe of Augustines doctrine, out of Augustine himselfe, when he was old, being repurged, by the old manuscript, of many faults and vnusuall wordes, wherewith it formerly flowed.	Augustine, Saint, Bishop of Hippo.	1607 (1607)	STC 921.5; ESTC S1512	82,205	310

shall possesse and inioy them for euer But where wee say Giue vs this day our dayly bread and forgiue vs our trespasses as we forgiue them that trespasse against vs and leade vs not into temption but deliuer vs from euill who doth not see that al these things respect the wants and necessities of this present life In that euerlasting life therefore in which wee hope to liue for euer the sanctisication of Gods name his kingdome and the fulfilling of his will shal remaine euerlastingly in great perfection in our spirit and in our bodies But the bread which we aske is therefore called dayly bread because in the state of this life it is necessarie being a supply of the want either of soule or body whether wee vnderstand thereby either carnall or spirituall food or both Heere is vse of that remission of sinnes which we desire Because heere those sinnes bee committed the remission whereof wee pray for Heere are those temptations which allure and drawe vs vnto sinne To conclude Here is that euill from which we desire to be deliuered But there that is to say in heauen and the state of the other life there is none of these things CHAP. Cxvi That the Euangelistes Mathewe and Luke doe differ in setting downe the petitions of the Lords Prayer LVke the Euangelist comprehendeth in the Lords prayer not seauen but fiue petitions and yet doth not hee farre from Mathewe but by expressing thē more briefly put vs in mind how those seauen are to bee vnderstood For the name of God is hallowed in spirit But his kingdome shall come when the flesh shall rise againe Luke therefore shewing that the third petition is in some sort a repetition by omitting it makes vs the better to vnderstand it Thē doth hee adde the other three concerning dayly bread the remission of sinnes the auoyding of temptation But wheras hee addeth in the first place But deliuer vs from euill this Euangelist hath it not That therby we might vnderstand that it pertaineth to that which formerly was expressed concerning temptation For therefore it is hee sayth But deliuer vs and not And deliuer vs Thereby shewing vs that they are but one petition For he saith Let not this be that wee bee led into temptation but deliuer That euerle one may knowe he is deliuered from euill in that he is not led into temptation OF CHRIST CHAP. Cxvli That true Charitie is an effect of true faith and hope and that there is not true faith but that that doth worke by loue NOw for Charitie which the Apostle pronounceth to be greater then these two that is faith and hope by how much the greater it is in any man by so much hee is the better in whome it is For when wee aske whether a man bee good or not Wee aske not what hee beleeues or hopes for but what hee loueth For hee that loues aright doubtlesse beleeues and hopes aright But hee which loues not beleeues in vaine though the thinges bee true hee doth beleeue and hopes in vaine though the things hee hope for pertaine to true felicitie vnlesse he beleeue and hope for this also That God at his humble suite both can and will giue vnto him the affection of loue For although no man can hope without loue yet it may and doth sometimes fal out that a man loues not that without which hee cannot attaine the thing hee hopeth for As if a man hope for eternall life and yet neither hath nor loueth righteousnesse without which no man attaineth eternall life This is that faith of Christ which the Apostle commendes which works by loue and what it findes defectiue in loue it asketh that it may receiue and seeketh that it may finde and knocketh that it may bee opened vnto it For faith obtaineth what the lawe commandeth For without the gift of God That is without the holy Ghost by which the loue of God is shed abroade in our hearts the lawe may require obedience but worketh no obedience but rather maketh a man a more greenous transgressor because it taketh from him the excuse of ignorance For there doubtlesse carnall concupiscēce swayeth all where the loue of God hath no place CHAP. Cxvlii That as of the whole Church so of euerie faithfull man there are fower ages and degrees by which they goe forwarde and growe to perfection WHen as a man liueth and abideth in palpable darknesse of ignorance following those things the flesh most desireth reason making no re 〈…〉 This is the first 〈◊〉 of the condition of a man Afterwardes when by the lawe hee getteth the knowledge of sinne it the spirit of God assist him not endeuouring to liue according to the Lawe hee is ouercommen of sinne sinneth wittingly becomes the seruant of sinne for of whom soeuer a man is ouercommen his seruant hee is the knowledge of the commandement being an occasion that sin worketh in man all manner of concupiscence the transgression of the law now knowen being added to the heap of former sins and so is that fulfilled which is written the lawe entred that sin might abound this is the second estate or condition of man But if GOD looke so gratiously vpon man that hee helpe him to performe those things he requireth and man beginne to bee ledde by the spirite of God his desires and endeuours against the flesh are strengthened with the strength of loue So that although as yet there be in man that resists in his best endeuours the whole infirmitie of sinne being not healed yet the iust doth liue by faith and liues righteously in that hee yeeldeth not to euill concupiscence the loue of righteousnes preuailing in him This is the third estate of man In which causes if with happy continuance hee goe forward the last part remaineth the complement whereof shall bee after this life first in the happie rest of the soule or spirit and afterwards in the resurrection of the body Of these ●ower different estates the first was before the Lawe The second vnder the Lawe The thirde vnder grace The fourth in full and perfect peace So was the estate of GODS people ordered in the seuerall diuersities of times accordingly as it pleased him which disposeth all thinges in measure number and weight For the people of God was first before the Law Secondly vnder the Lawe which was giuen by Moyses Thirdly vnder Grace which was reuealed by the first comming of the Mediatour which grace notwithstanding was not wanting before to them vpon whom God wold bestowe it although it were vailed and hid in obscurities according to the dispensation of time For there was none of the righteous in olde time that could obtaine saluation without the faith of Christ And vnlesse hee had beene knowen of them they could not haue prophecied vnto vs of him sometimes more plainely sometimes more obscurely as they did OF BAPTISME CHAP. Cxix That Baptisme doth profit vs in which soeuer of these former ages or degrees wee be

there is life without death truth without error and felicitie without interruption we ought not to doubt that the cause of good effects or things pertaining vnto vs doth growe out of any other ground than of the goodnesse of God and that the reuolting will first of angels and afterwards of men reiecting an immortall good and imbracing the contrarie was the originall cause of euill or sinne CHAP. 24. There be foure secondarie causes of euill namely Ignorance Concupiscence Sorrow and Pleasure THe first and originall euill which happeneth vnto man beeing a reasonable creature is his priuation of good Afterwards also ignorance in the actions of this life did creepe in whether man would or no as also a concupiscence or feruent desire of things hurtfull and pernicious with whom as companions be brought in priuily error and griefe or sorrow Which two euils after they be sensibly perceiued to hang ouer our heads that motion of the minde which mooueth vs to shun thē is called feare Moreouer the mind after it hath obtained the things it earnestly desireth although they bee hurtfull and friuolous yet the same beeing voide of sense and vnderstanding therof by reason of error wherewith it is blinded or else beeing bewitched with a contagious delight and pleasure therein it is carried as it were this way and that way with a false conceit of ioy From which fountaines as it were of corruption not of fulnesse but of enptinesse all mans miserie and wretchednesse doth spring OF THE SINNE OF Adam CHAP. 25. That the damnation both of angels and men because they sinned was iust howbeit their punishment not alike or the selfe same Also what was the condition or state of man before he fell into sinne WHich nature notwithstanding amidst his miseries could not leese his desire to obtaine eternal life Howbeit these euils were generall both to mē and angels who were damned in respect of their malice by the iustice of God But man hath his peculiar punishment in the death of his body For the Lord did threaten death vnto him in case hee sinned And God so induing him with free-will as that yet hee would haue him subiect to his will and kept in awe to fall for feare of destruction did also place him in the blisse of Paradise as it were in the shadow of life from which he should haue beene aduanced to greater felicities if hee had kept himselfe righteous CHAP. 26. The sinne of the first man and his punishment fell not onely vpon Adam but flowed also to all his posteritie And so by one man sinne came into the world HEreupon Adam after he had sinned beeing a banished man did binde ouer vnto death and destruction his whole posteritie and off-spring whom by sinning hee did pollute in himselfe as in the roote insomuch as whatsoeuer issue was begotten in the concupiscence of the flesh in which a punishment of quality like to disobedience was inflicted by Adam and his wife who was the cause of his transgression being ioyntly damned should draw original sinne from them by which also they should be drawen by errors and many agonies into those endlesse punishments with the reuolting Angels the corrupters of mankind the possessors of that infernall place and with their consorts companions Thus came sinne into the world by one mā and death by sinne and so it is conuaied into all mankinde all hauing sinned in and through one For the Apostle in that place calleth the world All mankinde CHAP. 27. It was wrought by the onely and great mercy of God that onely men of sinnefull nature should hope for reformation that is to say redemption which hope is not either in the angels that sinned or in the diuels IT followeth therefore that the whole masse and lump of mākind lay damned in sinnes or rather wallowed therein and ran head long from vices to vices and beeing combined with the angels that sinned receiued most condigne punishment for their wicked reuolting Whatsoeuer therefore the wicked doe wittingly commit in their blinde and vnbridled concupiscence whatsoeuer punishments they do outwardly suffer in the face of the world against their wils is to bee imputed to the iustice of Gods wrath neither doeth the iustice of God cease to giue life and strong cōstitution to the wicked angels who die if his diuine helpe bee withdrawen And likewise to giue forme and life vnto the ●eedes of men in what progenie or stocke soeuer beeing either defiled or damned fashioning the limbes and parts of the body betweene times quickening the senses by degrees and in their places as they lie in the body and giuing them inward nutriment For hee thought it better to drawe goodnesse out of euils rather than not to tolerate any euills to be at all And in case it had beene his will not to haue had any reformation in man to make him better as it was in wicked angels in whome there is no amendment might it not very condignely haue comne to passe that that nature which hee hath spurned vnder his feete by abusing the power or will hee had giuen him the commandement of his Creator and transgressed the same which he might very easily haue obserued which hath blemished the image of his Creator being in him by a contemptuous turning away from the light thereof which wickedly violated by the power of free-wil the wholsom seruitude that hee should haue performed to his lawes should vniuersally therefore bee forsaken of him and sustaine an euerlasting punishment by due desert Truely thus hee should haue done if he had beene onely iust and not mercifull also and had not giuen more euident demonstration of his mercie which he was no waies bound by promise or duty to haue performed especially in the redemption of such as were vnworthy thereof OF THE FALL AND sinne of the Angels CHAP. 28. The reuolting and wicked angels did all of them sinne together dwell together perpetually damned But the good angels and such as cleaned vnto God doe inioy eternall felicitie CErtaine therefore of the angels which left God by their sinfull pride were throwen downe from the high habitation of heauen to the vttermost darkenes of the ayre or element belowe and the number of angels which remained had their dwelling with God in euerlasting happinesse and holinesse For neither were the rest of the angels begotten of that one angell which fell and was damned whereby originall sin did binde them as it did mortall creatures in the chaines of guiltie posteritie drawing the whole multitude into the punishments due to the offenders But that one Angell who exalted himselfe with his associates impitie and is therefore made a diuel by that his pride and exaltation is cast downe with them the rest which cleaued vnto God in godly obedience receiuing a certaine light and knowledge which the others had not wherby they rested assured of their eternall and permanent estate CHAP. 29. To supply the places of the Angels that fell certaine are

chosen by God out of the number of mortall sinners vpon earth to inioy euerlasting life and heauen IT pleased therefore the Creator of the whole world and moderator thereof Almighty God that because the whole company of the angels did not sinne by forsaking God that the number of them which perished should remaine in euerlasting destruction And that the number of them which stood firmely vnto God should dwell in securitie of their most certaine knowen and euerlasting felicitie and that the other reasonable creature which was man because hee was generally in the state of perdition by reason of sinnes and punishments as well originall as personall by that part of mankinde which was restored that which the fall of the diuell had diminished from the societie of angels might be supplied againe For so it was promised to the Saints at their resurrection that they should be equals with the angels of God That heauenly Hierusalem therefore beeing our mother and Gods citie shal not be destitute of the full number of 〈◊〉 citizens but rather shall be more populous in her kingdome For we knowe not either the number of holy men or of these fowle fiendes that fell in whose places the succeeding sone of the Church that holy mother who seemed to be barren vpon carth shall haue their perpetuall habitations in that peace and tranquillitie from whence they fell and that without either terme or limitation of time But the number of those citizens which either now is or hereafter shall bee is inwardly seene to their maker and workman who calleth those which yet are not as wel as those which now bee disposing of all things in measure number and weight OF MANS FREE-will CHAP. 30. That sinnefull men cannot be redeemed nor saued other by the 〈◊〉 of their owne works or on the free-with of their owne minde BVt may that part of mankind to whom God hath promised freedome fruition of his kingdome be redeemed by the merits of their own workes God forbid For what good can a reprobate worke vnto himselfe except he be deliuered from the state of perdition Can his free-will performe that worke God also forbid that For man abusing the libertie of his free-will lost both himselfe and the benefit of his free-will For euen as he which killeth himselfe doth that facte while he is in life but is no more a liuing creature after hee hath murdered himselfe wanting power to reuiue himselfe after hee is slaine euen so when man did sinne in his free-will he lost the same after sinne had got the victorie For if any man be subdued he is a vassaile and slaue to him that vanquisheth him This saying is out of Peter the Apostle which seeing it is true what other libertie I pray you hath such a bondslaue except it be to take his pleasure in sinning For hee is a dutifull seruant which willingly doth his masters will By which reason hee hath free libertie and scope to sinne that is the seruant of sinne Whereupon also it followeth that no man shall haue freedome to doe well except he be freed from sinne and become the seruant of righteousnes For to reioyce in wel doing is true freedome as also to obey the commandement of God is godly ●eruitude Which libertie to doe well how can it be in man that is a slaue solde to 〈◊〉 except he be redeemed by him whose saying i● is If the sonne shall make you free then shal yee be free indeede Which thing before it beginne to be in man how may any creature boast of free-will in any good action 〈…〉 ch hath not ye● a libertie giuen him to doe well except a man being puffed vp with vaine pride will arrogate that vnto himselfe which the Apostle forbiddeth saying By grace are yee saued through faith CHAP. 31. That we ●e not s●ued by the merit or worthinesse of our owne faith ANd 〈◊〉 not men so farre-forth arrogate this faith vnto themselues as they will not knowe that it is giuen of God according to the saying of the same Apostle in another place who confesseth that himselfe obtained the mercy of God to make him beleeue who addeth further in that place saying And that also not of your selues but it is the gift of God not of works lest any man should boast of himselfe And lest there should bee deemed any defect of good workes in the faithfull hee saith againe For wee are his workemanship created in Christ Iesus vnto good workes which God hath ordained that wee should walke in Then are wee therefore truely made free when as God hath made vs anewe that is to say doeth fashion or alter and create vs againe not as wee are men which is already done but that we may become good men which now hee accomplisheth by his grace that wee may bee made a new creature in Christ Iesus according as it is said by Dauid Create in me O Lord a new heart For God had already created his heart as much as pertaineth to the naturall perfection of the heart of man CHAP. 32. That wee are not in any part or sort the cause of our own saluation and of that will which is in vs to doe wel but that the same only and solely consisteth of the mercy of God NOw lest any man should boast of that liberty or freedome of his own will albeit he will not brag of works as thogh merit were deriued from free-will and that the libertie or facultie to doe well were to be ascribed therevnto as a rewarde due vnto the same Let him listē vnto the same Preacher of grace saying For it is God which worketh in you both the will and the deed euen of his good pleasure And in another place So then it is not in him that willeth nor in him that runneth but in God that sheweth mercy Whereby it appeareth without all doubt that although a man be of that ripenesse of yeares as his own reason may direct him yet can hee not belieue hope or loue except he wil himselfe nor yet come to the crowne of that high calling of God except hee runne by his owne will How is it therefore said Not in him that willeth nor in him that runneth but in God that sheweth mercie but because that the will it selfe as it is formerly written is prepared by God or else perhaps that this saying Not in him that will 〈…〉 nor in him that runneth is so written because it consisteth of both that is to say of the will of man and of the mercy of God to the ende that we may so vnderstand that saying of Not of him that willeth nor of him that runneth but in God that sheweth mercy as thogh he said The will of man is not sufficient of it selfe and alone if also Gods mercy doe not accōpany it that therfore the mercie of God by it selfe and alone doth not suffice if also mans will goe not with it By which reasō if it be truly said