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
A17646	A commentarie of M. I. Caluine vpon the Epistle to the Galathians: and translated into English by R.V.; Commentarii in quatuor Pauli epistolas. English. Selections	Calvin, Jean, 1509-1564.; Vaux, Robert.	1581 (1581)	STC 4401; ESTC S107212	129,486	170

We must marke that Paule speaketh not onely of the morall lawe but of the whole Ministerie of Moses whiche truelye was proper to Moses and that was to prescribe a rule howe to liue and Ceremonies whereby they might excercise themselues in the seruice of GOD and after that to ioyne promises and threatninges And whereas manye promises of Gods free mercye and of Christ are included therein which belong vnto fayth that happeneth accidentally as it were and is taken from else where as farre forth as the Lawe is compared with the Doctrine of grace You must therefore beare in memorie that this is the summe of the Questyon Why after the promise being made doth Moses steppe in with that new couenaunt He that doth these thinges shall liue in them Deut. 4.1 Cursed is he that fulfilleth not all thinges Deut. 27.26 doth he it that he might bring that which were better and perfecter 19 Because of transgressions The vse of the Law is manifolde but Paule toucheth that alone which serued the turne present For it was not his purpose to discourse howe manye wayes the Law might profite men whereof the readers must bee admonished For I perceaue many to bee deceiued herein that they allowe no other profite for the Lawe to serue too beside that which here is noted but Paule himselfe 2. Tim. 3. ver 16. doth applye the preceptes of the Lawe to Doctrine and exhortations this than is not a full diffinition of the vse of the Lawe and they doe ill who doe acknowledge no other thing in the Lawe What doe these wordes because of transgressions meane so also doe the Philosophers speake that the Lawe is made to bridle euils and so sayeth the olde prouerbe that Of ill manners sprong good Lawes But Paule hath a deeper meaning than the wordes seeme to shewe For his minde is that the lawe was made that it mighte make transgressions to appeare playnelye and by that meanes it mighte constrayne men to confesse their guiltinesse For as they doe naturallye fauoure and pardon themselues so excepte they be vrged by the Lawe they haue sleepye consciences and hereof is that saying of Paule Before the Law although sinne were in the worlde yet was it not imputed Rom. 5.13 The Lawe came than to wake those whiche were a sleepe for this is the true preparation vnto Christe By the Lawe sayth he Rom. 3.20 is the knowledge of sinne Why that sinne mighte bee aboue measure sinning for so he aunswereth in the seuenth chapter and the thirteenth verse The Law than is put for cause of transgressions that it mighte vncouer them or as he sayth Rom. 5 20. that it make them abounde This maner of speeche troubleth Origen but in vayne for what absurditie is it if God doe cite their consciences before his tribunall seate to humble them through guiltinesse who else woulde please themselues in their euils if hee shake of that numnesse which ouerthrew all feeling of his iudgement if hee drawe out into the light sinne which like a Theefe laye hid in the Denne of hipocrisie Obiection If any Obiecte and saye Whereas the Lawe is a rule to liue Godlye and rightlye why is it sayde to be rather appoynted for cause of transgressions than for cause of obedience Aunswer I aunswere howsoeuer it sheweth true righteousnesse yet in this corruption of nature nothing but transgressions are encreased by the Doctrine thereof vntill the spirite of regeneration come whiche writeth it in our harte and this is not giuen by the Law but is taken by fayth Therefore the readers must beare in mynde that this saying of Paule is not Philosophicall or politicall but that of the lawe it noteth the ende which alwayes hath bene vnknowne to the worlde Vntill the seede came If hee haue respecte of the seede in which the blessing had his foundation than doeth he take nothing awaye from the promise for this Vntill is as muche as though hee shoulde saye In the meane space while the seede is looked for whereof it followeth that the Lawe oughte to serue and not to obtayne the principalitie For so farre forth it was appoynted that it mighte raise men vp to looke and wayte after Christ Obiection But the Question is whether it ought not to endure no longer but to the comming of Christ for if it bee so it followeth that now it is abrogate and done awaye Answer I aunswere that all that whole administration was but for a season because it was appoynted for that ende that it might keepe the olde people in the fayth of Christ The Iewes were called the old people in respect of the Gentils who wer Gods new people and yet I doe not yielde that by the comming of Christe the whole lawe was abrogate and done away Neyther meaneth the Apostle so but onelye that that kynde of gouernmente that came in betweene the promise and Christes comming shoulde take an ende in Christe who is the fulfilling of the promise But I will speak more hereof by and by Ordained by Angels It belongeth to the commendation of the lawe that it was deliuered by Angels And Steuen affirmeth the same Acts 7.39 for where as some vnderstande by Angels Moses and Aaron and the Priestes It is a poynt more niece then firme Furthermore it is no wonder that vnto Angels by whome God doth destribute all small thinges vnto vs this office is also ioyned that they should be witnesses present at the setting forth of the Lawe In the hande of a Mediator To take the hande for the ministerie is a thinge often vsed but whereas hee made the Aungels ministers of bringing or setting oute of the Lawe I take the hande of a Mediator for the principalitie of the ministerie because hee was the principall of the Embassade and had the Aungels adioyned vnto him as Companions or writers Some thinke this to be spoken of Moses as though here should be a comparison betweene Moses and Christ I am rather of the opinyon of the old writers who expound it of Christ for it shall straighte waye appeare that this sence agreeth better with the text although I disagree in like maner from the old writers in the signification of the name for a Mediator in this place is not as they suppose a Pacifier as in 1. Tim. 2.5 but an intier messenger in setting forth the law Thus must we account that there hath bene no cōmunicating or conference of God with men from the beginning of the worlde to this daye but that his euerlasting wisedome or Sonne hath wrought betweene them whereof it is sayde 1. Pet. 1. ve 11. that the holye Prophets spake by the spirite of Christe and Paule maketh him the Captayne of the people in the Wildernesse 1. Corinth 10. ver 4. And certaynlye the Angell which appeared vnto Moses Exod. 19.3 cannot be iudged any other seing that he taketh vnto himselfe the proper and essential name of God which neuer is giuen vnto Creatures As then hee is the Mediator of