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
A97309	The whole body of Christian religion, by Hieron. Zanchius. Translated out of Latine by D. Ralph Winterton.	Zanchi, Giralamo, 1516-1590.; Winterton, Ralph, 1600-1636.	1659 (1659)	Wing Z7; Thomason E1897_1; ESTC R209936	137,419	420

within the compasse of their dutie which how profitable it is for the commowealth in generall and for every man in particular who knows not Thirdly and lastly whereas men found by dayly expeperience that they did alwayes sinne against this perfect Law and did feel that they could not keep it as they ought and so became more more every day subject to the wrath of God and guilty of eternall death From hence it came to passe that despairing in themselves and of their own strength they did the more ardently desire and long for the coming of their Redeemer and Deliverer and therefore the more they came to the knowledge of their sins and their own weakensse and the more sensibly they felt the wrath of God by the Law the more they did hunger and thirst after righteousnesse and fitted and prepared themselves for the receiving of Christ by faith So it is most true which the Apostle saith in both places a Rom. 3.20 By the Law is the knowledge of sin and b Gal. 3.24 The Law is our School-master to bring us unto Christ DOCT. IX That the Law at this time hath the same uses even in those which are regenerate ANd we believe that the foresaid uses of the Law abide and continue as long as we live in this world not onely in the unregenerate as was said before but even in the regenerate also For whereas our minds are overclouded with darknesse and our memories are slippery that we cannot either perfectly understand the things of God or understanding them keep them in remembrance Need we have of the Law of God to be our glasse wherein we may every day behold and see and certainly understand what is the will of God that we should do And again Whereas our hearts are not perfectly purged from all corruption So that they are not fully bent to doe the will of God but still a Gal. 5.17 The flesh lusteth against the Spirit Necessary it is for us to have the Law of God by the tenours and comminations thereof to keep us from falling into sin and by the promises thereof to incite us unto obedience and to follow after righteousness And thirdly and lastly For as much as there is b 1 Io●●●8 no man so far forth sanctified but that he sinneth and hath sin dwelling in him which makes us weak and feeble to every good work and alwayes prone to that which is evil Therefore the Law is usefull and profitable for us that thereby coming to the knowledge of our sins and manifold weaknesses we may more and more every day acknowledge how impossible it is that we should ever by our own works be justified and saved and further so much the more ardently-hunger and thirst after Christs righteousness embrace him by faith And so the Law although it can never justify us yet it may bring us every day nearer nearer unto justification by bringing us unto Christ that justifieth DOCT. X. That the Morall Law as concerning the substance thereof was not abrogated by Christ FOr we know and believe that the Law as concerning the substance of Doctrine and those wholesome and saving uses whereof hath been spoken was not be abrogated by Christ and therefore was not abrogated but onely as concerning the curse and condemnation For a Rom. 8.1 There is no condemnation to them which are in Christ Iesus who walk not after the flesh but after the Spirit Yet further in respect of the curse and condemnation it self the Law alwayes was and still is usefull and profitable unto them which yet are not in Christ for as much as it drives them unto him that they be not condemned DOCT. XI Errours condemned WE therefore condemne those which cast out of the Church this Law as unprofitable and not usefull nor belonging unto Christians And again those which teach that a man may either totally or partially in whole or in part be justified by the Law whereas the Law rather was given a Gal. 3.22 to conclude all under sinne and to bring them unto Christ who alone b Iohn 1.29 taketh away the sinnes of the world And this is our brief confession concerning the Law which was delivered by Moses and expounded by the Prophets which fitteth prepareth disposeth and bringeth men unto Christ who is c Rom. 10.4 the end of the Law as the Apostle witnesseth CHAP. XI Concerning Christ our Redeemer DOCTRINE I. The summe of our faith concerning the Person and Office of Christ our Redeemer THerefore a Gal. 4.4 When the fulnesse of the time was come in which the promise of Redemption which was made unto the first man was to be fulfilled by the second God sent forth The eternall Father his Sonne onely begotten and eternall and therefore true God of the same nature with the Father made of a woman alone without the seed of man and therefore true man but without sinne and therefore true Christ made under the Law and therefore also circumcised that he might with most perfect obedience fulfill the Law for us all becoming obedient unto his Father even unto death to wit for us for being without sinne himself 5. he deserved not to die To redeem them that were under the Law them that were c. Therefore all the elect To redeeme them to wit by his obedience death and a Act. 10.28 bloud shed that is a sacrifice of infinite virtue and a price of redemption of the greatest efficacie for it was the bloud of God To redeeme them I say from their sinnes unto the former image of God and so unto the former image of God and so unto perfect righteousnesse and from death likewise unto eternall life and from the kingdome of Satan unto the Kingdome of God That we might receive the adoption of sonnes and so at length be received unto the full and perfect possession of an heavenly inheritance as sonnes and lawfull heires and to conclude a Eph. 1.10 That he might gather together in one head all things both which are in heaven and which are on earth and that he might make them cleave fast unto him b Eph. 1.12 to the praise of his glorie DOCT. II. That Christ our Redeemer is both true God and true Man WE believe therefore that Iesus Christ is c Iohn 1.14 the onely begotten Son of God and therefore his Son by nature coessentiall with the Father and d Mic. 5.2 coeternall true God and Lord Jehova and we believe that the same Iesus Christ is also true man of the seed of e Matt. 1.1 Abraham and David conceived of the holy Ghost without the help of man in the wombe of the Virgin f Hebr. 4.15 without sinne born of her having a true humane soul and mind being made like unto us in all things sinne onely excepted So that he is true g Athanas in Symb. God of the substance of his Father begotten

which Christ was to come being gathered together and wonderfully increased and being after a miraculous manner delivered out of the bondage of Egypt that God might have a certain and visible Church separated from all gentiles and gathered together in one place in which the promise made unto the Fathers concerning Christ might be kept and God might be worshipped after such a manner as was best pleasing unto him even unto the coming of the true Redeemer promised Between these two I say the promise and the fulfilling thereof the Law which was delivered by Moses came between and contained in it three kinds of precepts Morall for the right ordering of a private life in the course of pietie Cermoniall according to the prescript rule whereof the Church was to be governed and Iudiciall concerning the government of the whole commonwealth in civil matters and concerning the ordering of private families in household government That by this meanes the people of God of whom Christ was to come might be kept from idolatrie and from following the profane customes and manners of the wicked gentiles That they might be kept within the compasse of their duty and service to God and obedience to Gods will and to conclude That they might be supported and upheld through saith and hope in the promise concerning true Redemption to be wrought by Christ which was to be fulfilled and that so they might be prepared every day more and more for the receiving and entertaining of Christ and all to this end That God might be glorified in his people DOCT. II. That whatsoever is necessarie unto salvation is contained in the Law of God BUt as for the two latter parts of the whole Law which belong nothing unto us to say nothing of them but onely of the former We believe that in this Law as it is delivered unto us in the books of Moses he Prophets and Apostels a 2 Tim. 3.16 all things necessarie unto our salvation are so perfectly and completely set down unto us and the will of God which he would have us to do here in this world is so farre forth revealed that b Deut. 4.2 b 12.32 nothing can be added thereto or diminished from it DOCT. III. That the Law of the Decalogue or ten Commandments is the exposition of the Law of Nature and the Map of Gods image FOr we believe That this Law is is the exposition of the Law of Nature which was perfectly wrote in the hearts of our first patents but in others imperfectly and but in part and therefore by this is condemned whatsoever is repugnant to that image of God after which man was at the first created and contrarily That is commanded whatsoever is agreeable unto it For it was Gods will by this Law to declare both what man was in his first estate and what he was made in his second and what he ought to be and further What he should be in the third in part and in the fourth perfectly by Christ That the Law of God is nothing else but the true lively expresse draught or Map of Gods image by which we are put in mind what we were what we are what we should be and what we shall be if we believe on Christ DOCT. IV. That the summe of the Law is reduced to these two heads the love of God and our neighbour WE believe and confesse according to the Doctrine of Christ That the summe or substance of the whole Law is contained in these two Commandments a Matt. 22.37 Thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and b 39. Thou shalt love thy neighbour as thy self The first of which is the summe of the former table and the other is the summe of the latter DOCT. V. That if God alone is to be loved with all the heart He alone also is to be worshipped NOw if the summe of the first table which containeth in it the whole worship which is due unto God consisteth in the perfect love of God alone from hence beside the expresse Commandments of God in other places expounding this Commandment we gather thus much and believe That God alone is to be adored invocated and worshipped with religious worship and that we are to swear onely by his name because these things are contained in the Commandment concerning the loving of God with all the heart To omit this that the image of God whereof the Law it self is a draught or map taught Adam the very same DOCT. VI. That concupiscence it self and the corruption of nature is a sinne ANd if by the Law of God that is condemned for a sinne whatsoever is not agreeable unto the first image of God that is in righteousnesse holinesse and uprightnesse wherein man was created we gather from hence that not onely the actions done with consent of will contrary to the will of God but also the very inward motions of concupiscence and therefore concupiscence it self and every corruption of nature is a sinne and so condemned by the Law of God because it is repugnant to the rectitude or uprightnesse and righteousnesse in which man was created and in which he might have continned and stood if he would DOCT. VII That the Law although it cannot be perfectly kept and fulfilled was not yet given in vain or to no end BUt although the Law of God is so perfect that a Rom. 7.15 no mortall man hath been able or is able to keep it wholly alwayes and in such a manner as it ought to be kept Yet we believe that it was not given in vain or to no end or purpose for as much God doth nothing in vain but all in infinite wisedome for his own glorie and for our profit and salvation DOCT. VIII That there is a threefold use and profit arising from the Law of God FOr First of all by the perfect Revelation of Gods will by this Law men might in former times and may now come the better unto the knowledge of God and what is pleasing unto him what is good and what bad what to be done and what to be avoided better I say then by the mere reliques of the Law of Nature which was left in mans mind and so all pretense of ignorance being quite taken away the Iews were made more unexcusable then other nations for not keeping the Law of God because from thence men are given to understand that the judgements of God against us are most just Secondly by the curses which are added against the transgressours of the Law men are better bridled as it were and kept in that they run not into sin and again by the blessings promised unto the observers of the Law men are incited and spurred on as it were to run in the way of Gods Commandments and keep his Law though not wholly and perfectly yet at least in part as concerning outward works and so they were the better kept

accord in ceremonies or some point of doctrine with us 9. To make a separation from the Churches for every kinde of errour or by reason of the bad life of some persons 10. To maintain that where the true doctrine right manner of worship and pure administration of the Sacraments is excluded there is notwithstanding a true and Apostolical and pure Church because a continued succession of Bishops from the times of the Apostles can be demonstrated therein and contrarily to deny those to be true Churches which although they retain the pure doctrine the Sacraments intire and the right discipline yet cannot shew a personal and uninterrupted succession and continuation of Bishops 11. That the authority of any Bishop as such does extend beyond those things whereunto he is called by Christ 12. That the Church ha's authority to alter something in the holy Scripture or to dispense with the commands of God or frame new lawes binding the conscience 13. That it is not lawfull for Ministers of the Word to contract matrimony or at least to marry twice 14. That it is not lawfull for Ministers to receive a certain stipend 15. That it is lawfull to use an unknown tongue in the Church though no interpretation be added 16. That besides God and Jesus Christ the Mediatour it is lawfull for men to call upon Saints departed and to direct prayers and the sacrifice of thanksgiving to them 17. That it is not lawfull for Christians during the Fast of Lent and certain other daies to eate some kinds of food 18. That the Church does well in praying for the Soules of persons deceased that they may be delivered from fire of Purgatory CHAP. XXVI Having spoken of the first sort of men whose Ministry God useth in the government of the Church namely of Ecclesiastical Ministers their functions and other matters appendant there unto it remaineth that we deliver in brief what our belief is concerning the other viz the civil Magistrate For the Lord is wont to make use of his Ministry also especially if he be a Christian for the protection and preservation of his Church DOCTRINE I. That every Magistrate whither godly or wicked is from God and that therefore no Magistrate is simply to be resisted WE believe that every Magistrate as well wicked as godly is from the Lord God and that he is the Minister of God a 1 Pet. 2.14 sent for the punishment of evil doers and the praise of them that doe well and that in that respect he is to be b Rom. 13. ● 5 7. feared and honoured and obedience given to his commands as farre as may be with a good conscience and without transgressing the divine law and that not onely out of fear but also for conscience sake because God commands it so that as he is the Minister of God he is not to be resisted because c Rom. 13.2 5. Whosoever resisteth the power resisteth the Ordinance of God and God himself DOCT. II. That the Magistrate is not to be obeyed when he commands any thing contrary to the will of God NEverthelesse if the Magistrate injoyns us any thing contrary to his will by whom he is sent and whose Minister he professeth himself to be we do not doubt with the Apostles but that we ought to deny obedience unto him and say d Acts. 5.29 We ought to obey God rather then men since such a Magistrate is not the Minister of God in that particular Wherefore a Rom. 13.5 if it behooveth us to be subject to obey the Magistrate for conscience sake and not onely out of fear then we conclude that in whole we cannot obey for conscience sake therein we ought not to obey for fear In other matters we know that b Rom. 13.2 he that resisteth the power resisteth God and receiveth damnation to himself DOCT. III. That we ought to pray for all Magistrates that they may faithfully discharge their duties and what the duty of every Magistrate is MOreover because it is the duty of every free Magistrate both in making of laws pronouncing of judgements and likewise in punishing offences to use all care and diligence that their subjects live according to virtue and nature and the laws of God the summe whereof is that c Tit. 2.12 we live soberly and so chastly and decently righteous and so quietly with our neighbour and godly in this present world and that they cannot perform this duty of themselves unlesse they be indued by God with the knowledge thereof and a Phil. 2.13 stirred up both to will and to doe therefore what we our selves do by the precept of the Apostle the same we teach others to do also namely that they pray for the Magistrates whatever they be that they may become both willing and able to acquit themselves of their charge that thereby wee may lead a quiet and peaceable life in all honesty and godlinesse that is that we may live commodiously and in peace together that the honour of the publick be regarded and true piety and religion maintained and promoted DOCT. IV. That it is the chief duty of a Christian Prince to undertake the care of Christian Religion BUt if the Magistrate be a Christian and godly person we believe that it does especially belong to him to take a peculiar care of the Christian Religion besides their indeavours for the publick and civil benefit and maintaining the peace honour of the society over which he is placed seeing the Lord hath made him keeper of both Tables and commandeth him that as a Prince a Ios 18. he alwaies have the Law in his hands that he may as well b Deut. 13.5 punish idolaters blasphemers false prophets seducers c. As murderers and adulterers and this according to the examples of the godly Kings in Israel and the Christian Princes Constantine Valentinian Theodosius Iustinian and others abundantly confirming the same who according to the command of God did serve the Lord not only as private persons but as Kings as St. Austin hath most prudently observed concerning their duty out of the second Psalm and expounded the fame Epist 50. Ad Bonifacium Comi●em Tom. 2. DOCT. V. That the duty of a godly Prince is twofold and wherein the first part thereof consists MOreover seeing the duty of a pious Prince that is of such a Magistrate as hath a free power over any people and authority to institute or reform religion in his jurisdiction which he owes to Christ and the Church is twofold whereof one consists in things pertaining to religion and the other ha's regard to to the persons under his jurisdiction and subject unto him We believe as to the first that it is his duty in the first place to take diligent care that religion be established or being established be preserved pure in his principalities or kingdome or if corrupted that it be restored and reformed and this according to the pure Word of