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A18073 A commentary vpon the epistle of Saint Paule written to the Colossians. Preached by Thomas Cartwright, and now published for the further vse of the Church of God Cartwright, Thomas, 1535-1603. 1612 (1612) STC 4708; ESTC S117383 138,468 342

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righteous deeds Contrary If a wicked man repent and do the thing that is good he shall not dye but liue Doctrine This teacheth vs not to continue in our sinnes for if we be fallen let vs rise Is it not a shame to take a fall and lye by it But sinne is a fall It is sufficient 1. Pet. 4. 4. 3. saith S. Peter that we haue spent the time past as do the Gentiles Againe wee are wounded by sinne and therefore Note we ought to returne to be healed for what wounded man would not desire to bee healed and therefore we are to returne betimes to the Lord to forsake our euill wayes how long soeuer we haue liued in them before Walked Here the Apostle maketh a difference betweene the wicked man that goeth forward in sinne and the children of God that fall by infirmity as DAVID that hauing falled yet continued not in it When yee liued in them This is the cause that they Verse 7. walked in sinne because sinne was strong in them it was so powerfull with them as that they liued in it And therefore we are to mortifie sinne in vs that it may decay for the life of sinne is the death of a sinner and while a man liues in sinne hee is in the state of death And therefore let vs examine our selues whether sinne haue that force that it makes vs come at a call let us search if wee liue in it for if we doe then shall we walke and run after it and performe the desires of it Therefore hee saith Wherein ye walked when ye liued in them Verse 8. This Metaphrase should haue beene placed in the beginning of the Sermon Wherefore being assured of another life mortifie your members that are earthly and carnall If you aske what I cannot reckon vp all but I will touch some those specially that you are infected with whereby you may easily conceiue of the rest such as are fornication vncleane behauiour wantonnesse euill concupiscence and couetousnesse which besides the excessiue desire of goods is a kinde of idolatry for that men do put their trust in riches that are couetous For euery one of the which the wrath of God commeth on those that remaine in them And the rather mortifie these sinnes as in times past you haue practised them when beeing giuen vnto them your naturall corruption as a kinde of life gaue power and moouing for the practise of them The end of the 23. Sermon The 24. Sermon COLLOSS 3. V. 8. to the 12. 8 But now put ye away euen all these things wrath anger maliciousnesse cursed speaking filthy speaking out of your mouth 9 Lie not one to another seeing that yee haue put off the old man with his workes 10 And haue put on the new which is renewed in knowledge after the image of him that created him 11 Where is neither Gr●cian nor Iew circumcision nor vncircumcision Barbarian Scithian bond free but CHRIST is all and in al● things THE Apostle proceedeth in the exhortation begunne The drift as wee haue heard is to moue vs to holinesse of life and good example which hee hath spoken of in the second Chapter before But now saith he put you away all these things wrath anger c. As if hee should say seeing that you are called The Metaphrase Verse 8. to the hope of a better life lay aside farre from you as things the which you cannot abide to bee in your sight not onely the grosser sinnes before mentioned but also all manner of sin without endeuour whereof there is no true mortification For example anger heate from whence commeth malice which breaketh out at the mouth by railing and reuiling Specially when you cannot truly charge them take heed you lye not one against another but putting off as an old and rotten garment the old man which you bring from your mothers wombe with the actions thereof as it were so many tatters Now least being found naked you bee ashamed put on as a new and comely garment the new man which if you aske what it is it is the same part which is renued in you to the likenesse of him that made you which likenesse consisteth in the knowledge of God Whereby shall come to passe that howsoeuer the false teachers place in it being a Iew rather thā being a Gentile circumcised rather vncircumcised the opinion of the common sort is that the Barbarian Scythian is in a farre worse case then the Romane and the seruant but a beast in respect of the free-man yet with God there is no difference seeing CHRIST whom by a new birth they haue put on is in all and is all that God respecteth and accepteth of The summe of all which is a very earnest exhortation to godlinesse and holinesse of life The which standeth first in the proceeding of mortification and putting off the old man Secondly in the quickning and putting on the new man Now lay aside as if should say heretofore ye haue Verse 8. walked loosely before yee were called but now yee are called this state requireth another condition another kind of life And therefore those that haue heeretofore liued in idolatry wantonnesse drunkennesse Note seeing now they haue gotten a new name and profession must walke after a new sort holily And therefore the Apostle exhorteth in another place after this sort yee liue not now in darkenesse but 1. Thess 5. 4. by the Gospell are called to the light of the Gospell Now men in darkenesse haue on ragged garments but in the light will go more cleanely And therefore the Apostle saith they that are drunke are drunke 1. Thess 5. 7. in the night but now that yee are called to the Gospell your light can neuer go downe in that regard And therefore it is a shame for you to giue your selues to drunkennesse vncleanenesse couetousnesse malice euill speaking c. So that it is a more fearefull sinne which is committed vnder the Gospell Thrust away all the word signifieth a violent thrusting away a thing with hatred Doctrine Doct. Wee learne that wee are to loath and to abhorre and cast away sinne from vs. And there is a great cause wee should abhorre sinne which is a most abhominable thing which the Prophet describeth speaking of the graces of God Esay 4. 4. to his children saith God will wash away their bloud and not onely that but their filth viz comparing it to dung and the most filthy excrements which can come from vs. So that if wee cannot abide our excrements nor the sauour of the excrements of others much more ought wee to abhorre this which is more detestable And therefore if wee beeing in our sweetes and fine apparell and yet haue these about vs what are we but most loathsome and abhominable All these things Here is a notable exhortation to mortification by the which wee may learne this viz Doctrine That he that putteth not away all sinne that is
but yong though he be an old man yet by this meanes an old man is made a new man if he haue piety and godlinesse in him it maketh him to florish and bud againe though his hand faile him yet if he haue the hand of faith if his ●oot faile him yet if he haue the foot of holinesse and righteousnesse to walke to heauen he is in an excellent estate Whereas contrariwise he that is yong and is not regenerate is an old man and therefore he that is both vn-regenerate and old in body he is in a pittifull case What is it to be a new man to be renewed in holinesse and righteousnesse Hereby is set forth what we are by creation what by nature what by grace and regeneration For the first when we were created we were made holy like vnto God not of the nature of God but like in holinesse and righteousnesse But what are we now void of knowledge of God and of righteousnesse For what we know we onely know so much as should make vs inexcusable no sauing knowledge much lesse are we able to walke righteously before God The excellent estate that we are restored vnto is here set forth and in the Ephesians more plainly Eph. 4. 24. to be renued first in the knowledge of God secondly in the walking holily before God and thirdly in walking iustly and vprightly before God So that now we are to see the excellency of our regeneration For howsoeuer the creation of man was a more excellent worke thē to make the world and therefore the three persons are brought in consulting Gen. 1. 26. together shewing an excellent worke But Note to make a Christian man is a greater worke then to make a man for then in the creation there was no let nor hinderance But now since our fall there are hinderances as namely Satan hindereth and our owne corru●tion hindereth and therefore this a more excellent worke Againe we are restored to a better state then Adam for his was earthly and vncertaine for he might ler. 32. 40. fall as he did we may slip but we can not fall eternally being once called truly Ps 37. 24. 28. 1. Pet. 1. 5. Againe Adam was subiect to temptation and therefore by temptation had a fal of the deuil but the time shall be when the deuill shall haue no power to tempt vs in the heauens And therefore our estate is more excellent and this worke more excellent Quest Quest Why then did God let Adam fall Solution Answer To shew a greater fauour to his childrē in CHRIST Doctrine from hence we now learne that those that haue not part in this knowledge and holinesse to God and righteousnesse to man haue no part in this regeneration And therefore let euery one examine whether all these be in him or are begun or no if any be wanting thē there is no tokē that he is the child of God Lastly whereas he saith there is neither Grecian Iew Barbariam free bondman but CHRIST is all and in all things He sheweth that all which are pertakers of this regeneration and are renued after the image of God are all of like account in the sight of God for God accepteth not the persons of any more then of another The which serueth for the comfort A comfort for seruants and meane people of those that are seruants or in baser estate then other men that they need not be discouraged thereby for if they feele themselues renued in knowledge wisedome holinesse and righteousnesse their estate is as good as of any in the sight of God The end of the 24. Sermon The 25. Sermon COLOSS. 3. V. 12. to the 16. 12 Now therefore a● the elect of God holy and beloued put on tender mercy kindnesse humblenesse of minde meekenesse long suffering 13 Forbearing one another and forgiuing one another if any man haue a quarrell to another euen as CHRIST forgaue you euen so doe ye 14 And aboue all these things put on loue which is the bond of perfectnesse 15 And let the peace of God rule in your hearts to the which ye are called in one body and be yee amiable WE haue heard how the Apostle after he hath set downe vnto vs the doctrine of the Gospell hath exhorted all men to holinesse of life consisting in mortification and quickning Of the first we haue heard and entred into the second we haue heard a generall exhortation to quickning which we haue heard to be described by the new man and is more perticulerly expounded and set forth in this text As if he should say To come to a more particular description of the Verse 12. The Metaphrase new man decke your selues as it becommeth the Elect of God and such as are holy through his loue the cause both of your election and holynesse with tender compassion easinesse to bee imployed humility mildenesse long-suffering Which vertues must be declared effectually not onely in forbearing one another but also in frankly forgiuing one another if any haue a quarrell one against another euen as CHRIST hath frankly forgiuen you euen so do yee And though those bee singular vertues yet aboue them all as the roote and mother of them decke your selues with loue which is as it were a bond to bind in a bundle those and all other vertues tending to perfection and without which there is no soundnesse in any of them what glittering shew soeuer they carry And though the spirit of the old man within you hath a desire to contend yet let the peace of God beare the sway and ouer-come vnto the which peace you are euidently called in that you are members of one mysticall body For the better entertainment of which peace bee gratefull one to another as well in conferring as in requiting benefits The summe is a declaration and setting forth particularly of the new man which wee are exhorted to put on First he sets forth the particular vertues then the mother of them Hee had before exhorted them to put on the new man renewed in knowledge and holinesse Now a man might aske what this new man is and therefore hee setteth forth what it is by euery quarter of it what cloth and cote wee must put on Heere the Apostle noteth that naturally we are all Note naked and shamefull in the sight of God and therefore as modest persons will bee ashamed to looke on their owne nakednesse so we naturally are naked and detestable in the sight of the Lord and therefore we must bee ashamed of our nakednesse and labour to get on those garments whereby wee may bee holy and couered in the sight of God which else are abhominable in his sight This was it that the Lord exhorteth the Church of Laodicea That shee thought her selfe rich c. but thou art naked and poore and therefore come and buy white cloathing of mee to couer thy filthinesse and Reu. 3. 17. 18. shame which prouoketh mee But