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
A08552	The Christian conflict a treatise, shewing the difficulties and duties of this conflict, with the armour, and speciall graces to be exercised by Christian souldiers. Particularly applied to magistrates, ministers, husbands, wives, parents, children, masters, servants. The case of vsury and depopulation, and the errours of antinomists occasionally also discussed. Preached in the lecture of Kettering in the county of Northampton, and with some enlargement published by Ioseph Bentham, rector of the Church of Broughton in the same county.	Bentham, Joseph, 1594?-1671.	1635 (1635)	STC 1887; ESTC S113626	266,437	390

obedience of the Law For even the regenerate or justified are debters not to the flesh to live after the flesh but to the Spirit to mortifie the deeds of the flesh Rom. 8. 12. Cha●ierus saith It is ●●nifest by the things fore-going Tom. 3. lib. 1 cap. 6. Th. 4. that an exceeding great inj●●y i● d 〈…〉 u● wh●● w●e are said to denie that wee are b 〈…〉 to the Law before God Wherefore if Bellarmine doth know those which say that the saithfull are subject to u● law before GOD and that Th. 5. the Decalogue of Moses doth n 〈…〉 belong to us hee sha●● have us not adversaries but follo 〈…〉 i● disputing boldly against such Againe The fulfilling of the Law can by 〈…〉 meanes bee accounted by the part but by the whole For the whole life not some one moment thereof is bound and it is bound to all not to one Hence the saying of Iames Hee is Ibid. l. 11. cap. 11. Th. 16. guilty of all which offendeth in one Neither can it otherwise bee understood because hee is not guilty of murther who doth onely steale but of theft onely Yet hee is guiltie of the breach of that whole Law part whereof is Th●● shalt not steale and another part whereof Tho● shalt not kill Now whereas the adverse Antinomist will I suppose reply all this is not Scripture I do confesse that these words in so many letters and syllables are not in the Scripture Yet I dare avow that this doctrine of the Lawes binding the regenerate to obedience being the doctrine not onely of our Church but of all other Christian Churches some few contentious Sectaries excepted who deserve not the name of a Church and of all sound solid and substantiall Divines is the expresse doctrine of sacred Scripture And that it is so I will now manifest and make perspicuous by pregnant places in the New Testament Mat. 5. 18 19 21 c. Christ 〈…〉 not to destroy the Law c. Yea he confirmes the continuance of it in every iot● or tittle till the heavens be no more and presseth punctually to a precise particular observation of it Rom. 3. 31. Do we then make void the Law through faith God forbid yea in establish the Law Faith therefore doth not evacuate but establish the Decalogue Rom. 7 7. By the Law we come to the knowledge of our sinnes Rom. 7. 22. 25. S. Paul delighted in the Law of God with his mind he served the law of God 1 Cor. 9. 21. Being not without law to God but under the law to Christ. Eph 6. 1 2. Children obey your parents Honour thy father c. 1 Tim. 1. 5. The end of the commandement is charity out of a pure heart and of a good conscience and of ●aith unfained Iam. 2. 8. If you fulfill the royall law of liberty c. S. Iam●s shewes what Law namely the Decalogue Do not comm●● adultery c. Vers 11. 1 Ioh. 2. 4. He that saith I know him and keepeth not his commandements is a lyar 1 Iohn 3. 4. Sinne is the transgression of the Law Hence I conclude 1. That if ever the Law bound the regenerate to obedience which I suppose they will acknowledge it still doth Mat. 5. 18. Rom. 3. 31. 2. That since Christ Iesus the best expounder of Scripture doth so copiously confirme and corroborate the Morall Law in his Sermon on the Mount doth peremptorily pronounce that the breach thereof doth defile a man Mar. 7. 20 21 c. and so often inculcate that the keeping of the commandements is a sure and infallible signe of our love to him Ioh. 14. 15. 21. 23. 24. and of his love to us Ioh. 15. 10. 3. Since faith doth not supplant but strengthen the law 4. Since the holy men of God doe often urge and presse to do the duties commanded in the Law in their Epistles which they would not have done had not regenerate Christiane bee● bound to the obedience of the same 5. Since the Apostle S. Paul acknowledged that he served the Law of God with his mind and that he was under the Law to Christ 6. Since the Law of God hath not relinquished its regality and regiment being stiled by the Holy Ghost the royall Law 7. Since by the Law we come to the knowledge of sinne yea and all sinne is the transgression of the Law 8. Since the carelesse contemners and transgressours of Gods Law have no communion with God not s●ving knowledge of him 9. Since the end of the commandement i● charity c. therefore the Law is no enemy to purity of heart ●●ith unfained or Christian liberty this being the royall Law of liberty I may warrantably conclude against the absurd and erroneous ambiguous Antinomists That the Law of God doth binde the conscience of the regenerate Christian to obedience Furthermore because I suppose these cavillers will carpe against all these allegations as insufficient and weake because in none of them we are said to be bound by the Law to obedience I will therefore shew them these expresse words in sacred Scripture if that will satisfie and salve their seduced soules 1 Corinth 7. 15. A brother or sister is not under bondage in such cases namely to performe matrimoniall duties to unbelieveing yoke-fellowes which will depart from and forsake them Vers 27. Art then bound to a wife Seeke not to be loosed Vers 39. The wife is bound by the Law as long as her husband liveth Hence I inferre That since the Law of God doth binde the believing husband and wife to performe all manner of matrimoniall duties to their unbelieving yoke-fellowes which are pleased to dwell with them and that since the husband and wife being regenerate are bound by the Law each to other so long as they live together therefore that part of the Law which doth comprise and comprehend the duties of husbands and wives each to other namely the fift and seventh commandements doth bind the conscience of the regenerate to obedience therefore either all the Morall Law doth bind or els that this branch of the second Table is more authenticall and of more absolute authority not only than all the second Table besides but also than the first Table yet our Saviour saith the second is but like unto the first stiling it the first and great commandement Mat. 22. 38. Oh that I could perswade them to take notice how they confront contradict contend against the concordant confessions of the reformed Churches the sound solid and substantiall truths taught and defended by the ancient and moderne Worthies and the infallible and unde●iable truth of Gods Word Oh that men would cordially consider that such vile and vicious positions make men unfit not onely for Christian but also for common commerce and company with mankind For how can Kings and Princes be se●●red from rebellion of such subjects How can masters and fathers be assured of reverence and obedience from such children and servants

Ministers who Arelatens 1. Concil Arelatens 2. did take usury according to the divine rule should abstaine from the Communion That if any Clergy man did give his money to usury he being deposed from his office should bee debarred from the Communion That no Clergy man should take usury Carthag 1. because that which is faulty in lay men ought to be condemned in Laodicen Carthag 3. Carth. 4. Cen. 4. cap. 9. Nicen. concil Aurelianens concil Clergy men That it is not lawfull for any in priestly orders to take usury That Clergy men should exercise no kinde of usury That Clarkes should not be usurers In the fift hundred yeare after Christ it was decreed That no Clergy man should take usury Can. 18. If any Clergy man doe take usury he should be thrust out of the Clergy In the sixt hundred yeare after Christ it was decreed That Aurelian Concil Clergy men should not at all lend to usury That a Clergy man should not lend his money to usury either in his owne name or in another mans nor that hee should expect any more then was given and if any did presume to doe otherwise that hee should be degraded In the ninth hundred yeare after Christ it was decreed Cubilones concil That not onely Clergy men should abstaine from filthy gaines and usury but that they should instruct the people committed to them to abstaine from the same That a Clergy man from Moguntin a Deacon and upwards should not lend money to usury That Aquisgranens neither lay Christians nor Clergy men in their owne names or in any others should lend to usury That David describing Parisiens an evangelicall man in the 15. Psalme doth forbid usury in all and our Lord and Master Christ did not give to usury but did with a pious bounty give to the needy man In the twelfth hundred yeare after Christ it was decreed Later●nens concil That manifest Vsurers should not be admitted to the Communion nor to receive Christian buriall if they dyed in this sinne that their offerings should not be taken and whosoever tooke them or buried them hee should be compelled to restore those things hee had taken and be suspended from the execution of his place untill hee had satisfied his Bishop That Vsurers should be constrained with strict punishments to restore their usury money to those they had wronged or their heires or if these be not alive to the poore while they have ability to restore that possessions gotten by usury ought to bee sold and the price to make restitution that so they might be freed from punishment and sinne That if any Clergy man is an usurer he should suffer the losse of his Ecclesiasticall benefice since the name of usury is so abominable to God and men that all Vsurers untill they doe fully satisfie for their usury should be debarred from the Communion their almes should not be taken and their wills should not be of force In the thirteenth hundred yeere after Christ it was decreed Colon. Concil Canon 109. That Vsurers should bee excommunicated every Lords day not admitted to the communion that none should receive almes of them and that they should not have any Christian buriall The Canons of our Church agreed upon in the yeere of our Lord 1603. enjoyne Church-Wardens and sidesmen to present Adultery Whoredome Iucest Drunkennesse Swearing Ribauldry Vsury or any other wickednesse of life that they may be punished with the severity of the lawes and not admitted to the Communion untill they be reformed For Lawes 3. I am not verst in forraine Lawes nor in the civill or Canon lawes and therefore I cannot alledge them of mine owne reading or upon mine owne knowledge for these therfore I depend upon and direct you unto the rhetoricall and religious discourse of the right revered Bishop Iewel against usury on 1 Thess 4. 6. where he saith that no good man ever used it all that feare Gods judgements abhorre it He saith it is filthy gaine a worke of darkenesse a monster in nature a plague of the world and the misery of the people Hee saith it is not of God nor sound amongst Gods children He saith it comes from the divell that it is theft and murder That there was never any religion nor sect nor state nor degree nor profession of men but have disliked it and that all lawes civill canon temporall and naturall condemne it Yet this I know that Linwood in his Constitutions about tithes alloweth not tithe of use-money because of goods onely Linw. Const it lib. 3. de decimis lawfully gotten and this I know that as our Canons so our Acts of Parliament are directly against usury The Statutes in the 20. yeare of King Henery the third in the third yeare of King Henery the seventh were made against usury A Statute in the eleventh yeare of King Henery the seventh forbiddeth to take loane of money any thing more besides or above the money lent by way of contract or covenant for the time of the same loane saving lawfull penalties for non-payment of the same money lent A Statute made in the thirty seventh yeare of King Henery the eight saith That usury is a thing unlawfull that divers Acts have beene made in this Realme for the avoiding and punishing of it Yet they thought it expedient to tolerate 10 in the 100. And least some should thinke that this tolleration was an approbation The Parliament assembled in the fift and sixt yeares of King Edward the sixt say That the Act of King Henery the eight which permitted 10 in the 100 was not meant or intended for the maintenance and allowance of usury but rather made and intended against all sorts of usury as a thing unlawfull as by the title and preamble of the said Act it doth appeare But for as much as usury is by the the Word of God utterly prohibited as a vice most odious and detestable as in divers places of the holy Scriptures it is evident to bee seene which though no godly teaching and perswasions can sinke into the hearts of divers greedy uncharitable and covetous persons of this Realme nor yet by any terrible threatnings of Gods wrath and vengeance which hangeth justly over this Realme for the great and open usury therin daily used and practised they will forsake such filthy gaine and lucr● c. for reformation they prohibited not onely the 10 in the 100 but also any thing above the principall lent upon paine of forfeiture of the money lent and the interest imprisonment of the body and fine and ransome at the Kings will and pleasure Although this law was repealed and that of King Henery the eight for 10 in the 100 revived in the thirteenth yeare of Queene Elizabeth and continued Parliament after Parliament Yet in the said Act for 10 in the 100 they say for as much as all usury being forbidden by the law of God is sinne and