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	wrath_n	1,461	5	9.1221	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A16696	Newes from Niniue to Englande, brought by the prophete Ionas vvhich newes in plainlye published in the godly and learned exposition of Maister Iohn Brentius folovving, translated out of Latine into Englishe by Thomas Tymme minister.	Brenz, Johannes, 1499-1570.; Tymme, Thomas, d. 1620.	1570 (1570)	STC 3601; ESTC S108281	65,005	180

stoode warmyng hymself at the fire voyde of care as though he had done no euill To be short there are infinit examples by the which we may note that sinne is of that qualitie and nature that in the beginning it hydeth from man the grieuousnesse of the wrath of God and bringeth him to securitie But thys nature of sinne and the qualitie of the sinner are not only to be knowne but also a remedy for the same ought to bée sought for of vs Securitie after the sinne committed is a grieuous disease and a great impietie bicause it bringeth the contempt of god the neglecting also of the knowledge of his wrath and punishmentes which are the rewardes of sinne and kéepeth also man in hardnesse of heart and impenitencye This trulye is euen to bring man to extréeme destruction Wherefore thys disease is expressed and set forth not onely that it maye be knowne but also that wée may be stirred vppe to séeke a remedie for the same bicause the neglecting thereof bringeth eternall and euerlasting death What ought then to be done that wée may haue remedye agaynst this securitie a disease of al other most pernicious First we must take héede of all sinne and disobedience bicause as we sayde before disobedience bringeth with it that foule disease securitie Then if thou be preuented with sinne and hast committed the same sée thou deferre not the time of repentance but out of hand with all expedition bewayle thy crime For god is not woont to punish the sinner immediatly or so soone as the déede is committed but deferreth the punishment not that he doth allowe sinne but that he looketh for the repentance of the sinner If therfore thou repent in time thou shalt escape the punishment of God. But and if thou persist and go forward in sinne then shall thy punishment be the greater If we did iudge of our selues we should not be iudged of the lord That is if we after wée had sinned agaynst the Lorde would by and by repent vs of our sinne we shoulde not bée punished at the handes of god If IONAS had repented him of his disobedience before he entred into the shippe then had he not bene brought into such extréeme perill of shipwracke as he was If that people sayeth the Lorde against whome I haue deuised a plague conuert from their wickednesse I repent of the plague that I deuised to bring vppon them Wherefore least by securitie after sinne committed thou be cast into perpetuall destruction repent without delay and turne with expedition to the Lorde and mercifull God. ¶ But the Lord hurled a great winde into the sea and there was a mightie tempest in the sea so that the shippe was in daunger of going in peeces IONAS imagined that the Lorde had forgotten his disobedience and was a sleepe But as he neyther slumbereth nor sléepeth which kéepeth Israell that is the godly and obedient so he slepeth not which punisheth Esau that is all impenitent sinners The Lorde therefore stirred vp a great tempest in the sea insomuch that they which were in the shippe dispayred and were without all hope of life 1 First here is to be noted that tempests eyther vppon the sea or vppon the lande come not by chaunce but by the wyll of God the aucthor of the same For the texte sayth here the Lord sent a mightie winde Wherefore we may not thynke that enchaunters sorcerers or coniurers can at their will and pleasure stirre vp tempests For except the Lorde permit suffer not one heare of the heade shall shake or bée moued The Lorde therefore is to be feared and not enchaunters Yet notwithstanding such pernicious and wicked persons were wont to be punished by publike lawes bicause so much as in them lyeth they go aboute vndoubtedly to hurt men when as notwithstanding they are able to doe nothing without the sufferance of the Lorde 2 Here thou mayest sée Christian reader how wicked a thing it is not to obey the calling of god IONAS is disobedient And he is not only punished but also those which are wyth him in the shippe are cast for his sake into extréeme perill of their liues Such an example is Adam whych drewe wyth him by his disobedience all mankinde into continuall bondage and slauery of Sathan This therefore is declared vnto vs first that wée may learne to acknowledge the heynous weyght of sinne and to beware of the same least that we thereby bring our selues our friendes and neyghbours into destruction Then that we take héede of the fellowship and company of wicked men Wicked and disobedient men are blasphemers drunkardes fornicators backbyters and such lyke whose company and fellowship we ought to auoyde knowing that there is no felicitie in their familiaritie And let vs ioyne our selues with godly and vertuous men that wyth them our estate may be happy and prosperous For godly and obedient Paules sake all those that were in the shippe were preserued 3 Consider the foolishnesse of disobedient persons IONAS thought that he coulde escape the punishment of God in the sea but thereby he casteth himselfe into great daunger For there are no greater externall daungers than vpon the sea As testifieth the Psalmist saying They that goe downe to the sea in shippes and occupie their businesse in great waters these men sée the workes of the Lorde and his wonders in the déepe They are caryed vp to heauen and downe agayne to the déepe their soule melteth awaye bicause of their trouble Therefore IONAS by that meanes commeth into great daunger by the which hée thought to escape the same This ought diligently to be obserued and noted of vs that we may learne to shewe vnto God true obedience For looke what God commaundeth vnto man the same he must doe or else perish and not escape It was commaunded vnto IONAS that he should preache destruction vnto the Citie of Niniue IONAS therefore was constreyned either to do the commaundement of god or else to perish Here there is no meane But this must be transferred to euery calling of God and to all his commaundements God hath commaunded vs not to abuse his holy name not to commit adulterie and so forth Here now we must of necessitie obey or perishe Neyther can we escape destruction if we doe not obey although we fortifie and arme our selues neuer so much with humaine power For as IONAS by fléeing in the sea escaped not punishment but cast himselfe into the same so blasphemers adulterers vsurers and such lyke in thys are subiect to punishment that they thinke and perswade themselues to be frée and safe from the same Wherefore there is no other way left to escape daunger and punishement but the way of obedience or repentaunce ¶ Then the Mariners were afrayed and cried euerye man to his God and the goodes that were in the shippe they cast into the sea to lighten it of them But IONAS gat him vnder the hatches where hee

teacheth vs the true and perfite way to repent For the Scripture sayth the people of Niniue beleued in the Lorde This is the true and certaine way of repentaunce to beléeue in the Lorde The which thing being vttered and spoken Epicures and contemners of true godlynesse can scarce refraine laughter estéeming that there is nothing more easie to be done than to beleue in the lord But I would not that we should erre For whē fayth in the Lorde is required of vs let vs knowe and vnderstande that a worke no lesse hard heauenly and diuine is required of vs than was the creation of heauen and earth If a man should say vnto thée make heauen and earth thou wouldest thinke that a worke impossible and aboue thy strength were required of thée But when it is sayde beléeue in the Lorde a thing no lesse impossible is required of thée then the creation of heauen and earth Impossible I meane it is to fleshe bloud but not impossible to the spirite and spirituall force The which thing to explicate let vs take the example of the Niniuetes For where as it is sayde that they beléeued in the Lorde it is ment that they beléeued the sermon which IONAS made at the commaundement of the Lorde that it was the true diuine and heauenly voyce of god But how hard a thing it was to beléeue this many thinges doe declare For first of all if we haue respect to the person of IONAS although he were counted a great Prophete among the Israelites yet notwithstanding he was not of so great authoritie among the Niniuetes whiche were vncircumcised Gentiles It is maruell therefore that they sayde not what haue we to do with that Iew that straunger what meaneth that fugitiue and runnagate fellow hath God talked more with him than with our Bishops and high Priestes If it had béene the purpose of God to ouerthrowe our Citie woulde hée not sooner haue reuealed it to our King or to some of our chiefe rulers in the Citie than to this runneawaye iewe But neither the Citizens nor the Magistrates nor the King himselfe obiected any suche thing to IONAS but simply beléeued his worde as the worde of god Wherefore it is manifest that they were stirred vp to beléeue not by humane power but by heauenly force euen by the spirit of god Furthermore if we marke the text well when it sayth They beléeued in the Lord it shall easily appeare that fayth is not a humane worke but a diuine worke For to beléeue in the Lorde comprehendeth thrée things 1 The first is to beléeue that the lawe of God is true when it reproueth vs of sinne and condemneth vs for sinne and pronounceth vs to be guiltie of all as well corporall as eternall punishmentes But to beléeue this is not a worke of the fleshe but a worke of the spirite Let vs beholde therefore the sermon of IONAS There are yet sayth hée fortie dayes and then shall Niniue be ouerthrowne This is a sermon of the lawe which is in effect as if he had sayde You Niniuets ye are vngodly men and the moste wicked sinners in the whole world Wherfore God within fortie dayes will so ouerthrowe and destroye your Citie that ye shall be cast both body and soule into hell To take such a sermon in good part and to beléeue the same to be true is not of the flesh and bloude but a worke of the holy ghost For men being left and giuen ouer vnto their strength cannot abyde to be reprehended much lesse to be tolde that they shall bée damned Wherefore if they pacientlye beare reprehension and acknowledge their sinne and damnation it is manifest that they are indewed with the power of the holy ghost 2 Secondly to beléeue in the Lorde is to beléeue the promise made to Abraham as concerning Christ that is to beléeue that the remission of our sinnes our lyfe and saluation is eternall true and infallible But to beléeue this cannot be brought to passe in man but only by the holy ghost For it is not a worke of the flesh or of humane wisedome but only of the spirite of god Let vs therefore once agayne consider of the sermon of IONAS There are yet saith he fortie daies and then shal Niniue be destroyed Although this sermon séemeth only to be a sermon of the law yet notwithstanding he which vnderstandeth the lawe of God aryghte he vnderstandeth also that in this sermon is conteined the sermon of the Gospell of Christ For Paule as concerning the law sayth The law is a schoolemaister vnto Christ Wheresoeuer therfore the lawe doth condemne vs there doth it referre vs vnto Christ that wée might be deliuered from damnation Moreouer S. Paule sayth The scripture that is the law of the Lord hath concluded al things vnder sinne that the promise of the faith of Christ Iesus might be giuen to those the beleue That is to say The law bringeth vs to the knowledge of sinne not that we shoulde perish in sinne but that we shoulde be referred to Christ by fayth and by him obtayne saluation Also the Lorde by the mouth of Ezechiell sayth I will not the death of a sinner but rather that he turne from his wickednesse and lyue But the law threatneth death to the sinner yet not that hée shoulde perishe by death but to the ende he might be stirred vp to come vnto Christ by fayth and so obtaine lyfe So this sermon of IONAS includeth in it selfe the Gospell of the séede of Abraham as concerning Christ For he woulde not that the Niniuets should perishe but that they shoulde be conuerted to the séede of Abraham which is Christ by faith and might haue in him remission of sinnes and eternall lyfe To beléeue this is not a worke of the flesh but of the spirite 3 Thirdly to beléeue in the Lorde comprehendeth also in it selfe to beléeue the commaundementes of the Lorde to be diuine and that it is necessarie to exhibite vnto them obedience by faith and to bring forth the true fruites of repentaunce namely the acknowledge of our sinne and fayth in Christ To doe this also we are vnable without the ayde of Gods spirite For we cannot truly obey the commaundements of God vnlesse the Lorde encline our hartes therevnto by his holye spirite Wherefore when it is sayd in the texte that the Niniuets beléeued the Lorde it meaneth not that they only had a light beliefe and imagination of God but it signifieth that they shewed foorth these thrée things namely that they beléeued themselues to be sinners and that they deserued not only destruction but also eternall damnation Secondly that they beléeued to receiue pardon and forgiuenesse of their sinnes for the seede of Abraham onelye which was Christ whose Prophete IONAS was Thirdly it signifieth that they determined with themselues euer after to auoyde sinne and to obey the commaundements of god This is that true repentance which God regardeth and which obteyneth