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
A40368	King Jesvs is the beleevers prince, priest, and law-giver, in things appertaining to the conscience, Isai. 55.4. Heb. 7.17. Jam. 4. 12. Or, The loyall spouse of Christ hath no head, nor husband, but royall King Jesvs. Written by Francis Cornwell, a minister of Jesus Christ, out of the learned workes of Mr. John Fox in his book of Martyrs, excepting onely some explanations of his owne, for the benefit of the reader.	Cornwell, Francis.; Foxe, John, 1516-1587. Actes and monuments.	1645 (1645)	Wing F2041; ESTC R208105	18,659	46

promise of God in Christ Jesus our Lord Therefore wicked and impious is the Doctrine of them First which seek any other cause of remission of sins save in the bloud of Christ our Saviour onely 1 Iohn 1. 7. Ephes. 1.7 Heb. 9.14 10.4 Act. 4.12 Secondly which assigne any other meanes to apply the bloud-shedding of Christ unto us besides onely faith Iohn 3. 16. God so loved the world that hee gave his onely begotten Son that whosoever beleeveth in him should not perish but have everlasting life Thirdly and especially which so limit and restraine the eternall priviledges of Christs passion as though it served but only for sins done without and before faith and that the rest after baptisme committed must be done away by confessions pardons and satisfactory deeds or as the writer addeth but not Mr. Fox some qualifications of our owne And all this ariseth because the true nature of the Law and the Gospel is not knowne nor the difference rightly considered between the times of the one and of the other as before hath been by Mr. Fox largely discussed Neither againe doe they make any distinction between the malediction of the Law and the true use of the Law thus far Mr. Fox but the Writer inserteth these words as it is enjoyned a beleever by his Law-giver King Jesus Iam. 4. 12. There is but one Law-giver to the beleever for to such St. Iames wrote his Epistle that is able to save and destroy which is Iesus who is become a beleevers Head and Husband who doth not onely shew a beleever what is his will but giveth him strength to doe his will and in case there be defects as who transgresseth not his bloud pardons all and his love covers all Rom. 7.4 Phil. 4.13 1 Ioh. 2. 1 2. Therefore whensoever they hear us speak of the Law of Moses that whole rigid yoke that bound us over to death and damnation for every trespasse and transgression done against it to bee to a beleever abolished though we hold it in force at this day with all his strength sting and curses to the unbeleever to wit to the lawlesse and disobedient for the ungodly and for sinners for unholy and profane for murtherers of fathers and murtherers of mothers for man-slayers For whoremongers for them that defile themselves with mankind for men-stealers for liars for perjured persons and if there be any other thing that is contrary to sound doctrine 1 Tim. 1. 9 10. they maliciously slander us as though wee gave liberty to the flesh and carnall men to live as they list whereas we teach that though Christ by his death hath freed us from the first husband the Law Rom. 7.4 Yee are my brethren become dead to the Law what Law was this the Ceremoniall Law no for that was the remedy against the rigid yoke of the Law in case there were sinnes of ignorance committed Numb. 15. from the 22. Verse to the 29. Verse which typified out a Christ which is the onely sacrifice for sinne Heb. 10. 14. but the Morall Law which onely discovereth to man his sinne Rom. 3. 20. By the deeds of the Law shall no flesh be justified in his sight for by the Law cometh the knowledge of sinne That Law which bindeth the soule over to the curse for the transgressions against it is the Morall Law Gal. 3.10 For as many as are of the workes of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to doe them Quest How are wee freed from this curse the Morall Law bindeth us over to Answ. By the body of Christ Rom. 7.4 to wit crucified Quest How prove you it Answ. Gal. 3. 13 14. Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on the tree That the blessing of Abraham might come on the Gentiles through Iesus Christ that wee might receive the promise of the Spirit through faith Yet the end why Christ hath freed us by his death from the first and our cruell husband the Law was not to live as flesh and nature lusteth but that wee should be married to another even to the Lord Jesus that was raised againe from the dead that he should be our Head Lord and Husband who hath not taken away the equity and true use of the Law as it is a rule of holinesse for all his justified ones to walke in so it remaineth in force to this day and shall for ever as Christ testifieth Mat. 5. 21 22. Yee have heard that it was said by them of old time Thou shalt not kill But I say unto you that whosoever is angry with his brother without a cause shall be in danger of the judgement c. So that Christ sheweth there are more wayes to breake the sixth commandement then by laying violent hands upon thy brother And so forward Christ teacheth his justified ones the spirituality of the Law from the 21. Verse to the latter end of the Chapter As Christ now sheweth us what is his Law and will wee should walke in so hee commandeth us in love to doe them Ioh. 14. 15. If yee love mee keep my commandements and in case there be defects his bloud pardons all our trespasses and his love covers all Tell mee then thou beleeving soule dost thou desire to live under thy first husband the Law which shewed thee onely what to doe and gave thee no strength to doe it as thy second husband Christ Jesus doth and in case thou failest but in one title of thine obedience in thought word or deed thou must perish for ever But by the Law cometh the knowledge of sinne for Saint Paul saith I had not known lust to be sin except the Law had said Thou shalt not lust Rom. 7.7 therefore the Morall Law is not abrogated First As the Law is the rule of holinesse to discover to justified man how to walke holily toward God and man the equity of that Law remaineth but the power by which a beleever walketh according to that rule of holinesse is Jesus Christ Gal. 2.20 Neverthelesse I live yet not I but Christ liveth in me So that a beleever doth not now worke for life and for heaven and salvation as hee did when hee was under the Law but from life that is to say from that principle of grace received Col. 2.6 7. As yee have received Iesus Christ the Lord so walke in him Rooted and built up in him and established in the faith as yee have been taught abounding therein with thanksgiving Hence Paul saith 1 Cor. 15. 10. I laboured more abundantly than they all yet not I but the grace of God which was with mee Secondly The rigidnesse of the yoke that bindeth every observer of the Law under the curse is taken away by Christ Gal. 3.13 so that the power and

penalty of the Law can bring his soule in bondage no more Gal. 5. 1. seeing Christ hath set him free Thirdly The Law it selfe did not discover to Paul his sinne for hee boastingly said in his naturall condition as hee was a Jew borne of the stock of Abraham and of the tribe of Benjamin and circumcised the eighth day and by the Law a Pharisee and concerning zeale persecuting the Church and concerning the keeping of the Law blamelesse Phil. 3. 6. but by the knowledge of Christ hee came to know himselfe a sinner 1 Tim. 1. 15. This is a faithfull saying and worthy of all men to be received That Iesus Christ came into the world to save sinners of whom I am the chiefe So that Saint Paul never saw himselfe a sinner till hee had seen Christ and the more hee by grace saw the beauty and excellency of Christ the more hee saw the corruption of his owne evill heart burning in lust against the Law of God Rom. 7. from the 14. to the 24. Verse from which corruption none could free him but a Christ alone therefore breaketh out into praises I thanke my God through Christ Thus though the Law be as a rule to shew a man his evills committed against it yet it is Christ must give thee eyes to see thy sinne and transgression thou hast done against it as justified Paul acknowledgeth I had not known lust to be sinne except the Law had said Thou shalt not lust Christ must give the light Ephes. 5. 14. Acts 26. 17 18. Christ sent Paul to the Gentiles To open their blind eyes and to turne them from darknesse to light and from the power of Satan unto God The fourth branch is taken out of the briefe recapitulation of St. Pauls doctrine delivered to the Gentiles out of Mr. Fox Tom. 1. pag. 19. To teach and informe us to whom the benefits of Christs passion and victory doe appertaine by what meanes the same is applied and redoundeth unto us which meanes is onely one that is onely faith in Christ Jesus and no other thing which faith it pleaseth Almighty God to accept for righteousnesse and this righteousnesse it is which onely standeth before God and none other as wee are plainly taught by the Scriptures and especially by the doctrine of St. Paul which righteousnesse thus rising of faith in Christ Saint Paul calleth The righteousnesse of God where hee speaking of himselfe utterly refusing the other righteousnesse which is of the Law that hee may be found in him not having his owne righteousnesse which is of the Law but the righteousnesse of Christ which is of faith Phil. 3. 9. Again the said Apostle writing of the Jewes which sought for righteousnesse but found it not and also of the Gentiles which sought not for it and yet found it shewed the reason why Because saith hee the one sought it as by workes and by Law and came not to it Who not knowing the righteousnesse of God and seeking to set up their owne righteousnesse did not submit themselves to the righteousnesse which is of God Rom. 9. 32. 10. 3. The other which were Gentiles and sought not for it obtained righteousnesse even that righteousnesse which is of faith Rom. 9. 30. Also in another place Saint Paul in the same Epistle writing of this righteousnesse which cometh of faith calleth it the righteousnesse of God in these words Whom God saith hee hath set forth to be a propitiation through faith in his bloud to declare his righteousnesse for the remission of sinnes that are past through the forbearance of God To declare I say at that time his righteousnesse that hee might be just and the justifier of him that beleeveth in Iesus Rom. 3. 25 26. By which righteousnesse it is evident that Saint Paul meaneth the righteousnesse of faith which Almighty God now revealeth and maketh manifest by preaching of the Gospel Wilt thou see gentle Reader yet more plainly this righteousnesse of God how it is taken in Saint Pauls Epistles for the righteousnesse of faith and therefore is called the righteousnesse of God because it is imputed onely of God to faith and not deserved of man But now the righteousnesse of God without the Law is manifested being witnessed by the Law and the Prophets Even the righteousnesse of God which is by faith of Iesus Christ unto all and upon all them that beleeve for there is no difference For all have sinned c. Rom. 3. 21 22 23. Wherefore whosoever studieth to be accepted with God and be found righteous in his sight let him learne diligently by the doctrine of Saint Paul to make a difference and a separation as farre as from heaven and earth betweene these two that is between the righteousnesse of workes and the righteousnesse of faith and in any wise let him beware hee bring no other meanes for his justification and remission of his sins but onely faith apprehending the body or person of Jesus Christ crucified For as there is no way into the house but by the doore so there is no coming to God the Father but by Christ alone which is by faith in him Ioh. 14. 6. And as the mortall body without bodily sustenance of bread and wine cannot but perish so the spirituall part of man hath no other refreshing but onely by faith in the body and bloud of Christ whereby hee may be saved Ioh. 3. 14 16 36. 6. 53 54. Acts 10. 43. 26. 18. Gal. 2. 20. Thus apostatized Adam that had broken the Law by eating the forbidden fruit and had the earth accursed for his sin was saved by faith in the free-promise Gen. 3. 15. Thus Abraham that was by nature an Idolater was saved by faith in a Gospel-promise Gen. 12. 3. Thus Mary Magdalen the great sinner was saved by faith in a free-promise Luke 7.47 Daughter be of good comfort thy sinnes are forgiven thee Thy faith hath saved thee goe in peace Verse 50. Thus Cornelius the Captaine of the Italian band with them that beleeved in his house with him were saved by faith Acts 10.47 11. 17 18. Yea and thus the cruell Jailor that beat the Apostles and his houshold were saved by faith in the Lord Jesus Christ Acts 16. 30 31 32 33 34. Thus thou maist see gentle Reader that as the death of Jesus Christ on the tree 1 Pet. 2. 24. is the onely meritorious cause of salvation so is faith the only instrumentall or maine cause that maketh the merits of Christ to us availeable for as the sufferings of Christ on the accursed tree Gal. 3. 13. serveth to the benefit of none but such as doe beleeve so neither doth faith as it is onely a bare quality or action in mans mind it selfe justifie unlesse it be directed to the body of Christ crucified as to his object of whom it receiveth all his vertue And therefore these two must alwayes joyntly concurre together Faith and Christ Jesus crucified As for example

the true Spouse of Christ will have a whole Christ or none in point of Justification or Intercession for Christ will not give his glory to another And Saint Paul telleth us that if wee bring circumcision to adde to Christ in point of Justification as without which hee were not a perfect Saviour Christ profits nothing Gal. 5.2 Now to Mr. Fox And thus much of the true causes of our justification after the doctrine of Saint Paul Concerning which causes this distinction furthermore by the way is to be added that as touching the originall causes of our salvation which be divers and sundry some are externall and without us some are internall and within us Of the externall causes which are without us the first and principall is the mercy and grace of God Of this followeth Predestination and Election Rom. 9. 11. 12. then Vocation which is of free grace nothing in the creature is the cause of it 1 Cor. 2. 26 27 28 29 30. 2 Tim. 1.9 The last and next cause to this is the death and bloud-shedding of Christ whereby wee are redeemed And all these be externall causes because they are without us Of internall causes that be in man through the gift of God Ephes. 2.8 there is but one and no more in Scripture appointed that is our faith in Christ which is the gift of God in us Phil. 1.29 Besides this there is no gift of God given to man vertue worke merit nor any thing else that is any part or cause of salvation but onely this gift of faith to beleeve in Christ Jesus And this is the cause why wee hold that faith onely justifieth meaning that amongst all the workes deeds actions labours and operations whatsoever man doth or can doe there is nothing in man that worketh salvation but onely his faith given him of God to beleeve in Christ Jesus his Sonne that was crucified for him Following therein the trade of Saint Pauls teaching who in precise words so ascribeth Justification to Faith that hee excludeth all other actions of man and workes of the Law and therefore in the Epistle to the Romanes Saint Paul reasoning of the glory of justifying asketh this question How this glory is excluded By what law of workes Nay but by the law of faith Therefore we conclude that a man is justified by faith without the deeds of the law Rom. 3.27 28. Thus farre Mr. Fox Now the Writer will insert a few words in explanation of a Text of Scripture in setting out the dignity of faith Ioh. 3. 16. To the saving knowledge of the promise of life rendered to a beleever in Jesus Christ there is required these six particulars The first is the freenesse of grace offered It requireth nothing precedent in any man no qualifications preparations dispositions whatsoever no freedome from any sinne in one kind or other no antecedent sorrow or remorse for sinne but that it is freely and willingly tendered by the Lord to be embraced and beleeved by the most unworthiest of men as by the worthiest of all But is there no qualification in the soule precedent to faith If there be any qualification in the soul precedent or going before faith then there may be something pleasing to God in the soule before faith received But there is nothing pleasing unto God before faith the reason is Heb. 11.6 Without faith it is impossible to please God Therefore I conclude there is no qualification preparation disposition whatsoever in the soule pleasing unto God before faith received for as for poverty of spirit and mourning for sinne and hungring and thirsting after Christ and his righteousnesse these flow from faith and they are the effects and fruits of that faith that justifieth The second is the fulnesse of this grace which standeth chiefly in two things 1. In the extent of it to all sinnes so that no sinnes whatsoever or how many soever or of what continuance soever can make a man in his naturall condition uncapable of this pardon and forgivenesse of them there offered As for the sinne against the holy Spirit Mat. 12. 31. that is a sinne against light and grace received as appeareth Heb. 6.6 2. In the extent unto all persons thereof of what ranck or condition soever or of what number soever instance if ten or an hundred or ten thousand of the greatest and foulest sinners in the world accepting that is to say beleeving the promise of life in Christ shall be as readily and certainly pardoned as the smallest number of the lightest offenders that ever were These two things are in the note of the universality Whosoever beleeveth in him shall not perish The third is the knowledge of the Gospel which requireth the apprehension of the way and of the means of conveyance and of the derivation of this grace to the world and that is in and by Jesus Christ as for his sake onely The fourth is the incommunicablenesse of this pardoning and saving grace either in whole or in part in any other way or by any other meanes whatsoever then by and through Christ alone This third and fourth I conceive to bee expressed in these words in him that is In Christ Jesus and in Christ Jesus so intirely that hee joyneth nothing with him to trust on or confide in besides Gal. 5. 2,3 The fifth is that act or condition in the creature by which God doth actually instate him in the possession of this grace which is faith or beleeving of the promise of life in Jesus Christ In this word beleeveth The sixth is the infinite benefit in this grace received by faith or beleeving that is salvation clearly expressed in these words shall not perish but have everlasting life So much the Author or Writer inserteth The last part of this Treatise that the Author hath taken out of Mr. Foxes writings is out of the Summary collections of the errours heresies absurdities contained in the Popes doctrine contrary to the rule of Gods word and the first institution of the Church of Rome Tome 1. part pag. 22. This errour and heresie of the Church of Rome though it seeme at the first sight to the naturall reason of man to be but of small importance yet if it be earnestly considered it is in very deed the most pernicious heresie that ever almost crept into the Church upon which as the only foundation all or the most part of all the errours absurdities and inconveniences of the Popes Church are grounded For this being once admitted that a man is not justified by his faith in Christ alone but other meanes and qualifications or evidences of sanctification must be sought by our owne working and merits to apply the merits of Christs Passion unto us then is there neither any certainty left of our salvation nor end in setting up new meanes and markes and signes and merits of our owne devising for the getting of the assurance of the remission of sinnes Neither hath there been any