Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	light_n	sin_n	sin_v	2,662	5	9.9466	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19799	A fruitfull commentarie vpon the twelue small prophets briefe, plaine, and easie, going ouer the same verse by verse, and shewing every where the method, points of doctrine, and figures of rhetoricke, to the no small profit of all godly and well disposed readers, with very necessarie fore-notes for the vnderstanding of both of these, and also all other the prophets. The text of these prophets together with that of the quotations omitted by the author, faithfully supplied by the translatour, and purged of faults in the Latine coppie almost innumerable, with a table of all the chiefe matters herein handled, and marginall notes very plentifull and profitable; so that it may in manner be counted a new booke in regard of these additions. VVritten in Latin by Lambertus Danæus, and newly turned into English by Iohn Stockwood minister and preacher at Tunbridge.; Commentarii in prophetas minores. English.	Daneau, Lambert, ca. 1530-1595?; Stockwood, John, d. 1610.	1594 (1594)	STC 6227; ESTC S109220	1,044,779	1,114

or what is the certaintie and assurance of thy prophesie aboue theirs Micheas therefore answereth by way of Antithesis or setting downe in himselfe the contrarie vertues vnto their former vices opposing or matching himselfe and his calling against them vtterly and against their office of Prophets Two things to be noted in this matching together of contraries Wherefore there are two things to be noted in this comparing and matching together of contraries one which noteth out their persons the other the which appertaineth vnto the office of a Prophet the which was attributed vnto them both Their persons are noted out in this word I the which hath an Emphasis 1. Concerning their persons or vehemencie and force in it and is opposed or set against the fifth verse but a little before and the word Prophets which deceiue 2. Concerning their office c. For the Prophet Micheas when he sayth in this verse Yet notwithstanding I c. doth separate himself from these false Prophets and that worthilie as he proueth by the diuers calling of them both the which for this cause he describeth in the other part of this verse And this is for that he is called of God and sent to denounce that which he threatneth vnto both the houses of Iacob and that not obscurelie or darklie and lyingly but manifestly and plainly as appeareth by the effects themselues that is to say the gifts of God towards him The which things in this place are sayd and rehearsed by Micheas not for vaine glorie and boasting but for the sake of his ministerie and for to defend the trueth of God So Paul to confirme the Gospell of Christ which he preached speaketh many things christianlie of himselfe and of his dignitie vnderstanding 2. Cor. 11. ver 5 Verely I suppose that I was not inferiour vnto the very chiefe Apostles c. Ephe. 3. ver 4. Whereby when ye reade ye may know mine vnderstanding in the mysterie of Christ c. Philip. 3. ver 4. Though I might also haue confidence in the flesh if any other man thinketh that he hath whereof he might trust in the flesh much more I c. But first of al Micheas sheweth that he was sent Micheas proueth his calling and hath that which he doth and teacheth 1. In that he was sent by the spirit of God and not of himselfe as Isai 59. ver 21. also cap. 61. And Luk. 4. ver 18. Christ himselfe alleageth the testimonie of the Prophet Isai to prooue the lawfulnes of his calling where he sayth The spirit of the Lord is vpon me because that he hath anoynted me that I should preach the Gospell to the poore he hath sent me that I should heale the broken hearted that I should preach deliuerance to the captiues and recouering of sight to the blind that I should set at libertie them that are bruised c. 2. By the effects of the same to wit the gifts of God towards him Secondly he confirmeth it by the effects that is the manifest gifts of GOD towards him So Paul 2. Cor. 10. But we will not reioyce of things which are not within our measure but according to the measure of the line wherof God hath distributed vnto vs a measure to attaine euen vnto you And cap. 12. ver 12. The signes of an Apostle were wrought among you with all patience with signes and wonders and great workes Now these effects of the calling of our Prophet are generally the fulfilling therof that is That Micheas hath gifts necessarie for that charge And particularly vnderstanding or iudgement and constancie and both these from the spirit of God Wherby is gathered that in respect of iudgement or vnderstanding the true Prophets of God did speake farre more certainlie distinctly plainly and cleerely then the false Prophets did speake In respect of their constancie they had not the people so fauourable vnto them as the false Prophets had For these false Prophets soothed the people in their sinnes and therefore were acceptable vnto them but the true Prophets did earnestly sharply rebuke vices therefore they were counted troublesome and hated For it is an old saying and true Flatterie getteth friends but trueth hatred And Paul 2. Tim. 4. ver 3. teacheth That the time will come when they will not suffer wholesome doctrine but hauing their eares itching shall after their owne lusts get them an heape of teachers and shall turne their eares from the trueth and shall be giuen vnto fables Wherefore Galat. 4. ver 16. he asketh them saying Am I therefore become your enemie because I tell you the trueth So●then the true Prophets had need of constancie Further in this selfe same verse there appeareth a manifest example of this iudgement An example of that iudgemēt which the prophet sayth was giuen him by God the which Micheas sayth to haue been giuen him by God whildst that he doth not call the iniquitie of Iacob that is of the Iewes and that of the Israelites al by one name but sayth that in these there is only sinne in the other also wickednesse that is greater sinne For the fault of the Iewes sinning against God was greater then the Israelites because that there remained a greater light among the Iewes and that the benefits of God were more in number towards them then towards the Israelites Therefore this so perfect and true distinction or difference of sinnes in both people argueth or sheweth that the discretion knowledge and vnderstanding which by God was giuē vnto Micheas was very great and consequently that he came vnto this office taught and instructed by the Spirit of God No which like thing appeareth in the salse Prophets but they confound and huddle all things together either they make things small which are great or contr●riwise make things great which are small Vers 9. Heare this I pray you ye heads of the house of Iaacob and Princes of the house of Israel they abhorre iudgement and peruert allequitie A confirmatiō of the former sentence A Confirmation of the former sentence by a proofe and example of the same He sayd that he was called of God to declare vnto both people their sinnes now he performeth the same So Paul telleth the Corinthians Epist 2. cap. 13. ver 3. That they shall haue experience and triall of Christ that speaketh in him And Epist 1. cap. 4. ver 21. asketh them What will ye shall I come vnto you with a rod or in loue and in the spirit of meekenes Therefore in this place Micheas directeth his words vnto them both whom he maketh guiltie of the same crimes And those are that they doe not onely with themselues lothe and detest albeit they bee the heads and gouernours of all the people iudgement that is the thing which is done or ought to be done iustly and holily but also doe peruert or let it if any goe about to follow establish or commend the things which are holy

Psalm 107 vers 23. to 33. the whole place is worth the reading it is said that God is called upon of them that are like to suffer shipwracke albeit that this properly ●e done of the faithfull and godly onely in such sort as indeede ●t ought to be yet by the sense and telling of nature it is done also of the infidels or faithlesse but without true faith Example in this place and in Aeneas suffering shipwrack lib. 1. Aenead and in Vlysses Odyss lib. 5. whereof appeareth that which Paul wri●●th Rom. 1. Act. 14.17 That men by the light of nature are ●●●ght sufficiently that there is a god By the light of nature men are taught that there is a God and that he is the gover●our of this world and that he is the authour giver of life and other good things unto us but who he is they are ignorant who have not learned it out of his word True it is that there are so many blasphemies and superstitions as men doe make unto them gods and powers to be worshipped yet in dangers especially do men fool●shly call upon worship for gods those powers or ●dols that is images which they themselves do take for gods Psa 115. 1. Corinth 8. which plainly proove 3 Effect of the tempest the ●afring out of the mar●s of the ship that those which the heathē take for gods are not so indeed but idols Thirdly mother effect of this dāger is the losse of the wares all the furniture of ●he ship that the ship being lightened or unloded the passengers themselves might be saved So it is also done Act. 27.18 19. T●● next day saith Paul when we were tossed with an exceeding temp●●● they light●ed the sh●p the third day we cast out with our owne hi● the tackling of the ship For the ship is then carried more safely 〈◊〉 cause it doth more easily yeeld and give place unto the waves 〈◊〉 the windes From hence groweth this saying A man will give● things for his skinne Iob. 2.4 Skin for skin faith the devill and that ever a man hath he will give for his life Damages stir men up to call upon God Finally here we learne how dangers do stirre us to call●● on God and to acknowledge him yea and that earnestly Psa●● 119.71 Jt is good for me saith David in that place that I h●●● beene afflicted or troubled that I may learne thy statutes Jonas his securitie expressed by an antithesis which is a figure in the which cōtraries are laide downe togither as in this place the behaviour of Ionas contrarie unto the passengers There followeth by a figure called antithesis or the contra●● expressing the contrary disposition of Ionas the sluggish 〈◊〉 damnable securitie or carelesnesse of Ionas For beeing p●●● unto himselfe of his so great a fault hee neverthelesse sleep● sweetly and quietly and in the ship he setleth himselfe not 〈◊〉 the earnest thinking upon his offence nor unto repentance 〈◊〉 to the calling upon God for the same but unto pleasant 〈◊〉 sweet sleepe as if he were guiltie of no crime or worthy of punishment nay hee sleepeth even unto a dead sleepe Fo●● snotteth and lyeth in the ship dead with sleepe being notw●●●standing in greatest daunger and while others call every 〈◊〉 opon his owne God All feeling of sinne yea even in the most godly cl●ane gone often for a season Here it appeareth how blockish and 〈◊〉 the conscience of men is many times in their sinnes yea and 〈◊〉 same very hainous and how for the time all feeling of the iud●●ment of God may seeme to be abolished as it fared with ●●vid vid also after his adultery 2. Sam. cap. 11. 12. Vers 6. So the shipmaster came unto him and said unto him 〈◊〉 meanest thou O sleeper Arise call upon thy God if so be 〈◊〉 God will thinke upon us that we perish not An other amplification of the carelesnesse of Ionas An other amplification not of that tempest but of the dam●●ble securitie or carelesnesse of Ionas and of the feeling of 〈◊〉 iudgement of God being extinct or quenched in him For 〈◊〉 a shame that he both an Israelite and a Prophet should be pu●●● mind of praying unto God by a man that was an infidell H● 〈◊〉 therefore raised up from that his unseasonable and altogi●● brutish dead slumber and that with a grievous and sore reb●● as if he had bene utterly godlesse or blockish and foolish For he slept as one that did not feele the great danger wherein he was or being plunged in the same doth not for all this pray unto God with others for deliverance He is awaked and raised up by the master of the ship a man that was indeed an infidell yet ●●●●ing this principle of the light of nature That God is the author and giver and preserver of our life and that therefore in dangers he ought to be called upon And whereas he saith Call upon thy God the prophet sheweth that this master of the shippe was a meere idolatour The shipmaster an idolater which did thinke that every God was to be called upon as for a true God It was not therefore true invocation prayer or faith wherwith he called upon his God or counselled Ionas to pray unto the true God but only a feeling of nature a feare of danger and such like generall light of the knowledge and understanding of God Men by the light of naturall reason do know that there is a God whereof Paul speaketh Act. 14. ver 17. Neverthelesse he that is God left not himselfe without witnesse in that he did good and gave vs raine from heaven and fruitfull seasons filling our hearts with food and gladnesse And Rom. cap. 1. v. 20 21. For the invisible things of God that is his eternall power and godhead are seene by the creation of the world being confidered in his workes to the entent that they should be without excuse Because that when they knew God they glorified him not as God neither were thankefull Plato also lib. 10. de legibus speaketh to this purpose Vers 7. And they saide ●very one to his fellow Come and let us east lottes that we may know for whose cause this evill is upon vs. So they cast lottes and the lotte fell upon Ionas THE third amplification both of the sluggishnesse of Ionas and of the shipwrack and of that same foule and cruell tempest described before by the effect The third amplification of the foule of Jonas by an extraordinary effect of casting lors were unto men use both seldome for to runne and not except the wrath of God doe manifestly or plainly shew it selfe as it were from heaven and extraordinarily where with notwithstanding Ionas is not yet in such sort mooved as that he doth confesse his fault This effect is casting of lottes and as it were an extraordinary speaking and asking by God himselfe with whome among

disobedience and other vices and so consequently of the destruction ruine misery of this people Two parts of this verse This verse hath two partes The first Concerneth the people The second The Priests themselues who ought to instruct the people in the word and feare of 1. Concerning the people As touching the people God pronoūceth that they shal be destroyed that is that they shal be pulled vp by the roots 2. Concerning the Priests and vtterly killed and spoiled for euer growing any more The cause is added or set downe Because this people w●● without knowledge Here first of all the worde knowledge is restrained vnto th● knowledge of GOD 1. The people The word knowledge taken here Secondly vnto the knowledge of the tru● God and not of any counterfeit God finally vnto the true ●●●wledge of that same true God 1. For the knowledge of God the which is to bee had thro●●● 〈◊〉 holy Ghost out of his written word only and not out of the●●●●tions and deuices of men It is not therefore to bee referr●● 〈◊〉 that knowledge of God 2. The knowledge of the true God the which hath remayned and is in●●●ly by the light of nature left vnto vs by the things and cr●●●● the which we see and doe beholde with our eyes 3. The true knowledge of the true God For the Isr●●● were not voyde of this but the name of knowledge betoken 〈◊〉 vnderstanding of the secret of God reuealed to the faithful● 〈◊〉 written word and so is the Gr●eke word gnôsis euery whe●●ken in Paul So the word knowledge is taken Isai 5. ver 13. w●●● hee sayth in the person of God Therefore my people is gone into captiuitie because they had no knowledge So cap 11. ver 9. rendring a reason why violence and wronge and hurting one of another should cease in the faythfull conuerted by the Gospel he saith For the earth shall be full of the knowledge of the Lorde as the waters that couer the sea Moreouer 2. The Priests as concerning the Priests who haue beene the cause of this ignorance they also shall be punished of God and that iustly and not only they themselues but also their children and al their posteritie For God in the end made al this kind of Priests to be miserable scorned who both before then also haue taught and did teach the Israelites most naughtily and falsly first in the captiuity of Assyria afterwerds in all the rest of the time following as it now also appeareth in the other Leuites and Priestes and in their posteritie and children which are remayning in the Iewish nation Whereby appeareth that a most grieuous punishment is threatned by the Prophet vnto sacrificing Priests that is vnto all wicked teachers euen vnder the Gospel of whom and their punishment Peter writeth at large in these wordes 2. epist cap. 2. vers 1 2 3. But there were false Prophets also among the people euen as there shall be false teachers among you which priuily shall bring in damnable heresies euen denying the Lord that hath bought them and bring vpon themselues swift damnation And many shall follow their damnable wayes by whome the waie of trueth shall bee euill spoken of And through couetousnes shall they with fayned words make merchandise of you whose iudgement long agone is not farre off and their damnation sleepeth not The cause of this punishmēt of the Priests Further the cause is added and the same most iust of this so fearefull iudgement of God against them to wit for that these fellow●● who should haue instructed others in the true knowledge of ●●●d and did professe the same yet notwithstanding did first them●lues despise the same knowledge yea and forgat it also and therefo●● could not teach it vnto others Wherefore they shall by God ●●●de priued and bereaued of their dignitie and shall bee put from their degree and Priesthood So Christ threatneth the Scribes and Pharisies Mat. 21. ver 41. who with their own mouthes pronounce the it owne sentence against themselues when they answere vnto ●is demaund what shal be done vnto those wicked husband men who l●●l●d the Lord and heire of the vineyard He shall say they ●ruelly destroy those wicked men and shall let out his vineyard vnto o●●en 〈◊〉 and men which shall deliuer him the fruits in their seasons ●o Ezech. 44. vers 12. the same iudgement is rehearsed against the ●●●●l●ese words Because they serued before their Idols and caus●d the house of Israel to fall into iniquitie therfore haue I lift vp mine ●●nd●g●●st them sayth the Lord God and they shall beare their ini●●itie ●he selfe same at this day falleth out vnto the Popish Bi●ops Vers 7. As they were increased so they sinned against me therefore will I change their glory into shame The punishmēts of false and loytring teachers NOw from this place the Prophet entreth into those punishmēts the which God threatneth vnto these false or negligent teachers that by this example al others that are set ouer the church for the gouernement and teaching of the same may learne to doe their duetie for as Paul saith the office of a Bishop is ergon that is to say a worke and not onely time that is a certaine dumme dignitie and honor 1. Tim. 3. ver 1. This is a true saying if any man desire the office of a Bishop he desireth a worthy worke And therefore Isai in their colours painteth out those that rather seeke the gayne then to discharge the paine and the profite before the teaching of the flocke cap. 56. ver 10 11. in this manner Their watchmen are all blinde they haue no knowledge they are all dumme dogges they cannot barke they lye and sleepe and delight in sleeping And these greedie dogges can neuer haue enough and these shepheards cannot vnderstand for they all looke to their owne way euery one for his aduantage and for his owne purpose Therefor Oseas here amplifieth both the sinne and also the negligence or sluggishnes of the Priests that the punishment of God against them may appeare to bee the more iust The prophet by comparing the honor of the Priests aboue the rest of their brethren increaseth their s●a in staining and blotting of the same by negligence and false doctrine And first of all in this place he doth it by the comparing of the honor the which they had obtayned from God among that people aboue the other tribes of the sayd people as appeareth 1. Sam. 2. ver 28. where God by the Prophet putteth Eli the Priest in mind of the same dignitie whereunto he called Aaron and his posteritie aboue the rest of the people saying And I chose him out of all the tribes of Israel to be my Priest to offer vpon mine altar and to burne incense and to weare and Ephod before me and I gaue vnto the house of thy father all the offerings made by fire of the children

is driuen and banished out of the Church 2. That the true God onelie is acknowledged by her and when as his right and lawfull worship is giuen vnto God according vnto his word and retained and kept in the Church 3. That she shall not be ashamed Thirdlie that this people shall not be ashamed And of this the Church hath proofe and experience when as God casteth down and ouerthroweth her enimes and deliuereth her being afflicted or in trouble and maketh her to be a conquerour before the world that all men may know that she ruleth ouer her enimies and is cherished and maintained by God So God promiseth for his Church Isaie cap. 60 ver 12. of whose enimies he sayth For the Nation and the kingdome which will not serue thee shall perish And those Nations shal be vtterlie destroyed And ver 16. he promiseth her abundance of many rich blessings saying Thou shalt also suck the milke of the Gentiles and shalt suck the breasts of kings and thou shalt know that I the Lord am thy Sauiour and thy Redeemer the mightie one of Jacob. And these are the earthlie blessings the which God bestoweth vpon those that are his Vers 28. And afterwarde will I powre out my spirit vpon all flesh and your sonnes and your daughters shall prophesie your old men shall dreame dreames and your yong men shall see visions The second part of the cōfort of the Church conteining Spirituall promises THe second part of the comfort of the Church the which conteineth the Spirituall promises of God and the same also most plentifull like as the first part did set foorth most singular earthlie blessings And where as the Spirituall promises are deliuered in the second or latter place this is don in regard of our imbecilitie or weakenes namelie because that by these earthlie things we are to be led as it were by the hand to the tasting and vnderstanding of the spirituall So in the Lord his prayer the petition for our dailie bread goeth before it which is of the forgiuenes of sinnes Furthermore the circumstance of time was by the Prophet obserued in this place as appeareth For first God gaue and imparted vnto the Iewes those earthlie blessings before he bestowed on them these spirituall graces of the which he here intreateth Moreouer this so large and rich a promise is propounded or deliuered vnto the Church with great garnishing or eloquence and fine setting out of the same both because we are wont coldely and slenderly to regarde and esteeme this kind of the graces of God and therefore we are earnestly to bee spurred vp to the consideration of the price and value of them and also for that if those earthly giftes be described or set forth vnto vs with so great amplifiyng laying out of the same how much more ought these spirituall benefites to be commended vnto vs Three parts of this verse This verse hath three things to be noted namely the time wherin these things are promised that they shall be 1. The time secondly the thing it selfe which is promised 2 The thing promised and thirdly the persons vnto whom it is promised As for the time there is a certaine time assigned yet no time neere at hand 3. The persons to whom it is promised or short time for the Iewes must first be deliuered out of the captiuitie of Babylon the Babylonians themselues must be ouerthrowen and the marueilous workes of God such as were in the times of the Machabees appeare in the preseruing 1. The time feeding and defending of his church Wherefor there is in this place noted a long time and far to come and many ages distant from the time of this prophet to wit the time of the comming of Christ and bestowing these giftes vpon his church as Peter doth expound it Act. 2. ver 16 17. where he citeth this very place of our Prophet to confirme the myraculous and extraordinary graces of God his spirit in the feast of Pentecost powred out vpon them And so doth Paul also take the same Ephes 4. ver 7. where he speaketh of the diuersitie of giftes by God bestowed vpon the ministers of his church for the good of the same saying When he ascended vp on high hee led captiuitie captiue and gaue giftes vnto men This place of Ioel agreeth with that of Isai cap. 44. vers 3. I will powre vpon the thirstie and floods vpon the drie ground I wil powre my spirite vpon thy seede and my blessing vpon thy buddes And with that of Zach. 13. vers 1. In that day there shall bee a fountaine opened to the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannes So euery where in the prophets long times and greatly distant one from another are ioyned together as Isai 7. vers 8 14. because that all the whole space the which passed from the time of the prophets vntill the incarnation of Christ is compared onely vnto the first parte of a day Nay moreouer in the verses following is declared by the Prophet what shall bee the estate of the Church and of the whole world vntil the consummation and ending thereof Wherefore these wordes And it shall afterward come to passe doe containe that same whole time the which passed vntill the comming and death of Christ and the visible sending of the holie Ghost of the which there is mention Act. 2. And thus much concerning the time 2. The thing promised The matter or thing it selfe which is promised is a spirituall grace and the same most abundant and plentifull towards al kind of men the which shall bee members of the church God therefore is sayd that he shall not onely giue but also powre out most largely For albeit before the comming of Christ God gaue vnto the fathers his holy spirite as for example vnto the Prophets and other the godly yet was that grace as a smal part and certaine little drop as a little portion of fayth and knowledge of saluation of Christ and of the secret of God in comparison of that which both the Apostles and also others receiued on that day of Pentecost or Whitsontide and also in comparison of that which the Church nowe hath and receiueth through the benefit of Christ For he that is lesse in the kingdome of God and vnder the preaching of the Gospel is greater euen then Iohn Baptist himselfe much more therefore then the former Prophets Mat. 11. ver 11. So then this powring out and this so great light of the knowledge of God and of fayth imparted and bestowed vpon the godly is to be vnderstood in a certaine respect namely by the comparing together of the spirituall giftes of God and of the same knowledge made of God vnto the church before the comming of Christ And therefore Eph. 3. vers 4 5. Paul speaking of these two times of knowledge sayth that the vnderstanding of the mysterie of Christ