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	transgression_n	3,416	5	11.8881	5	true

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