Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	new_a	put_v	renew_v	1,817	5	9.7545	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A25395	The morall law expounded ... that is, the long-expected, and much-desired worke of Bishop Andrewes upon the Ten commandments : being his lectures many yeares since in Pembroch-Hall Chappell, in Cambridge ... : whereunto is annexed nineteene sermons of his, upon prayer in generall, and upon the Lords prayer in particular : also seven sermons upon our Saviors tentations [sic] in the wildernesse. ...	Andrewes, Lancelot, 1555-1626.	1642 (1642)	Wing A3140; ESTC R9005	912,723	784

ever had never wanted that he ascribes to himselfe of common things we have the like thoughts Later it could not conveniently have beene given for then it could not have beene over the World before the comming of Christ and then men might have pleaded ignorance being no time for the divulging of it To shew that in this written law of Moses be those foure parts that are in all lawes 1. Psal 19.7 The Law of God is a perfect rule for all duties and actions vers 11. The Law of the Lord is perfect converting the soule the testimony of the Lord is sure and giveth wisedome unto the simple 2. The manners 1. that we may be whole observers of it 1. Toti All the whole of all men we must doe it with all our whole soule and body For we consist but of two parts of a soule and body The soule hath but two partes mind and heart God must be scopus perfectus metae the perfect scope we aime at There must be plena intentio Dei a full intention of God The heart the will must be tota inflammata wholly inflamed For the body with all the strength every member must be an instrument of righteousnesse Deut. 6.5 And thou shalt love the Lord thy God 2. Totum The whole Law with all thy heart soule and might 2. For all the law it is the wish of God Deut. 5.29 Oh that there were such an heart in them to feare me and to keepe all my Commandements alwaies that it might goe well with them and with their children for ever And the contrary were very absurd for whereas God is perfectly wise if some of his precepts were needlesse then might God be arraigned of folly in not leaving out that which is superfluous as also Gods wisedome is impeached if any thing beside the law were to be kept then that added to the law would make the whole which we should doe and the law it selfe should be but part of our Agenda things to be done and so imperfect and the Lord should be an unwise Law-giver but this is impossible Therefore doth the Lord justly say Whatsoever I command you take heed you doe it thou shalt put nothing thereto nor take ought there-from 3. Toti tempore at all times Deut. 12.32 3. For continuance totâ vitâ alwaies all the daies of our life Deut. 12.32 And though the place includeth not the time yet the time includeth the place alwaies without dispensation If this law be perfect 3. Pramium The reward 〈◊〉 it carrieth with it a reward 1. Tim. 4.8 There are two rewards of this life and that to come Deut. 28. à vers 3. to 9. in the soule from the 9. to the 11. Levit. 26. à vers 3 For the life to come Levit. 26.3 expounded Dan. 12. some to everlasting life c. Christ Iohn 5.29 saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall come forth that have done good to the resurrection of life but they that have done evill unto the resurrection of condemnation Acts 26.6 7. Paul answered before Agrippa that he rested in the expectation of the just and the opinion of the Sadduces was very odious among the Jewes 4. P●na The punishment Againe on the contrary if they be not kept or not after this manner 1. Toti not wholly but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a double heart Jer. 48.10 Cursed be he that doth the worke of the Lord negligently and that keepeth backe his sword from blood And so for the whole law Deut. 27.26 Cursed be he that confirmeth not all the words of this Law to doe them and all the people shall say Amen For the other that continueth not in every part of the law he is cursed This curse of the Lord was pronounced by the Priest and all the people said Amen These curses are Gods curses and when he saith benè well it will be well indeed And there is a full blessing to them that can keepe it so the fulnesse of his wrath is to the breakers of it A curse without blessing and a blessing without curse In this life Deut. 28.15 But if thou wilt not obey the voyce of the Lord to keepe and to doe all his Command●ments and Ordinances which I command thee this day then all those curses shall light on thee and overtake thee Levit. 26.14 But if ye will not obey me nor doe all these Commandements c. In the life to come Psal 21.9 Their houses are peaceable without feare and the rod of God is not on them Esay 66.24 For their worme shall not die nor their fire be quenched and they shall be an abomination to all flesh So that this law of Moses in summe agreeth with that of nature And as the Proconsull said in the Acts so say we This law is open the good universall and without end whereof the one taketh away feare the other filleth the desire The law is open any man that will may lay claime to it But Paul Gods Atturney from Rom. 1.18 to Rom. 7.13 laieth his accusation 1. To the Gentiles 2. To the Jewes proveth both to have forfeited after he excludeth the regenerate and withall himselfe for though the spirit were willing yet the law of his members was disobedient children guilty by reason of originall sinne as cockatrise egs All men guilty of prevarication and doing against their owne knowledge But Pauls owne argument is sufficient because the stipend of sinne hath taken hold on all and the stipend of sinne is death God being just therefore sinne also must needs take hold on all David confessed this Delict a quis intelligit Who can understand his faults Salomon confessed he could lay no clame to it What then If all offend it should seeme God commanded an impossible thing to be kept It is sure that God is just Therefore we must thinke that there is no injustice in the dealings of God though the matter be never so untoward yet the rule must be streight not as a Lesbian leaden rule 2. It cannot be otherwise for God being perfectly just his rule also must be perfectly just Why then were we not made to it Adam received strength to fulfill it in that perfection that was required but he was like the evill servant who receiving money of his master to accomplish his businesse spendeth it and so maketh his excuse that he hath no money to lay out or being sent about his masters businesse in the way is drunken and so is not able to discharge that businesse that is justly required at his hands And thus of the law generally A preparation to the exposition of the Law PSalm 119.144 The Law of the Lord is from everlasting Genes 1.26 Let us make man according to our Image and likenesse Colos 3.10 The likenesse of God is said to be in all knowledge And have put on the new man which is renewed in knowledge after the Image of him that created him A preparation

plaine 1. We both hold out of Acts 8.31 that the Scriptures cannot be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a guid And if the Eunuch a man not of the vulgar sort was not otherwise able to doe then none of the vulgar sort 2. This being set downe we adde this also That there is a certaine interpretation whereto a man may safely commit himselfe For else it is well knowne that we cannot build on the rocke but be blowne downe at every blast of contrary doctrine 3. As we affirme it out of Peter that they pertaine not to any private interpretation i. that one may not interpret them after his owne fancy i. as 2. Pet. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● Pet. 3.16 to wrest the Scriptures but as Hilary saith Referre sensum è Scripturis non auferre è Scripturis to utter the sense out of Scriptures not to take it away from the Scriptures Therefore we hold this 1. Cor. 12.10 1. Cor. 12.10 that God hath given the gift of interpretation which gift as we acknowledge not to be given out of the Chruch as 1 Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The naturall man receiveth not the things of the Spirit of God i. a man onely as he is a man cannot interpret aright So neither we hold that it is given to the common people whom as Augustine saith Non vivacitas intelligendi sed simplicitas credendi salvos reddit Not livelinesse of understanding but simplicity of faith saveth them But to the learned and to those of the learned that have the gift of interpretation Now forasmuch as 1 Cor. 12.11 God doth divide these gifts singulis prout vult to every one as he pleaseth Therefore it is hard restraining of it to the succession of Bishops as the grosser Papists doe Stapleton lib. 10. Of controversie cap. 7. when he had done all he could yet at the length the truth prevaileth with him that he saith that it is not so tyed to the succession of Bishops but that God may worke it in other extraordinarily that as well to Amos a Heardman as to Ieremy a Priest the gift of Prophecy was given And those of the sounder sort of them as Andradius leaneth flat to the contrary part that the interpretations of the Bishops gathered together may be taken though it be flat contrary to the Scriptures Now for the sense of the Scriptures they say well in Law that Apices juris non sunt jus Extremity of law is not law so of the Scriptures The booke is not the Scripture not the draught of words but the meaning And for the meaning of them Aquinas saith that to prove any matter of faith or manners no sense must be taken but the literall sence 2. But if we come to exhorting and instructing then we may use tropologicall sense as the Fathers for the most part every where 3. That the literall sence can be but one in one place albeit a man may draw sundry consequences a contrariis similibus c. from contraries from likes c. by the rules and places of Logicke yet the literall sence of the authour is but one 4. That is the literall sense of every place which the construction doth shew if it lead not to an absurdity then must it needs be a trope or figure Thirdly seeing then there must be an interpretation and it must come from the letter unlesse it bring us to an absurdity 3. followeth the examination of the sense And first against all Stapletons issues of arguments That if these be the meanes there is alwaies left a place for wrangling but it is no inconvenience For he that will wrangle may aswell wrangle upon the interpretations of the Fathers Councels c. We must not looke to bring an adversary so farre that he can say nothing for what is it that the divell cannot say against it All the inconveniences that an heretike may be brought to are two The first Tit. 3.11 to drive them so farre till they condemne themselves in their owne facts Tit. 3.11 that after two or three disputings we may give them over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being condemned of themselves 2. Seeing the divell so blindeth the understanding of some that they will not perceive reason therefore as it is 2. Tim. 3.9 2 Tim. 3.9 so long we may reason with them till their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their folly be manifest to all men One may set downe conclusions in halfe an houre that may trouble all the learned men halfe a yeere to confute them 2. We must know that as in other sciences The judgement to be taken from the principles so in Divinity the judgment of every part is to be taken ex principiis from the principles and examined by them For these principles Aug. de doct Christiana 2.9 In iis quae apertè posita sunt inveniuntur illa omnia quae pertinent ad fidem moresque vivendi in these things which are plainely set downe all things are found which belong either to faith or manners Chrys in 2 Thes 2. ho. 3. manifesta sunt quae sunt ad mores aut ad fidem necessaria these things which are necessary to faith or manners are manifest And again quae tam indoctis quam doctis patent which are manifest as well to the unlearned as to the learned Canus a great man among the Papists Canus 3.2 ch of places theologicall saith that there are divers places that none can give any other sence of then the literall nor can write thē unlesse he will needs wrangle Irenaeus 2. against heresies 46 47. ch That all those plaine places make our principles and that all those places of doubtfull understanding must be judged by these plaine places And the next way for agreement of those parties were first that learned men agreed what those plaine places were Now of the meanes how to finde out the true sense of Scripture they are many but may be brought to six Meanes to finde out the true sens of Scripture The first is that wherein they agree with us sc Pietas diligentia piety and diligence Prayer must goe first Aug. Oratio postulet lectio inquirat meditatio inveniat contemplatio degustet digerat Let prayer desire reading search meditation finde contemplation feele and digest So Christ Luk. 24.13 opened their eyes prepared their hearts The 2,3,4 are for the phrase of speech 2. Conference of places warranted by August de doct Christian lib. 2. cap. 8. The lesse plaine places in the Scripture are to be referred to the more plaine and the lesse in number And it seemeth to be the course of the Holy ghost Act. 17.11 3. Inspectio fontium a viewing or considering of the fountaines i. for the opening of divers significations of the word the consulting with the two originall tongues for the old Testament with the Hebrew for the new with the Greeke Aug. 2. de doct Christiana cap. II. 4. The knowledge

〈◊〉 〈◊〉 c. And to the woman were given two wings of a great Eagle c. God saith to the woman that is the Church that he will give her two wings even the wings of a great Eagle These two wings by the interpretation of the learned are 1. the providence of God 2. His especiall grace Dei providentia in hoc seculo ala una gratia Deispecialis ala Ecclesiae altera The providence of God in this world is the one wing his speciall grace the other wing of the Church As in a wing there is an infinite number of feathers so in each of Gods wings infinite number of particular benefits but especially these three 1. Gods care over us whereby he abaseth himselfe to number the haires of our head to our dough bread c. 2. The use of all his creatures both for necessity and pleasure 3. The gard of his Angels for us base matter wormes compassed about with sinne His providence is thus considered He being a God infinite and eternall yet he considereth to looke upon every particular little thing of ours Levit. 26. and Deut. 28. to our dough our bread Psalm 41. to the turning and making of our bed In the Gospell the number of the haires of our head which we never doe Last of all he hath allotted to us poore wormes an handfull the most excellent guard of his Angels Heb. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are they not all ministring spirits sent forth to minister for them who shall be heires of salvation He hath commanded them to waite on us Yea he hath made this goodly Theater and all creatures and hath given them for our use Adeo ut sit inexhaustus fons divinae bonitatis so that the fountaine of the goodnesse of God is inexhaustible For his speciall grace in vouchsafing his sonne to redeeme the world by his death 2. A measure of sanctification and vertue to doe well 3. The outward ministery of his Word and Sacraments are as seales of his promises 4. Revel 3.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I stand at the doore and knocke if any man will heare my voyce and open the doore I will come in to him and will suppe with him and he with me Pulsationes spiritus good motions to doe well Generall grace is first preventing 2. Following God bestoweth his benefits on us before we looke for them they are acceptable and accepted by the following The use of his meanes his Word Sacraments and motions of the Spirit the judgements of God Particular grace In particular the good gifts of nature of grace of those among whom we live of whom we have benefit Beside these if we come in particular to weigh every man by himselfe Gods particular graces 1. by bond of nature 2. of charge 3. of friendship in these graces particular we are to consider 1. that God seeing he hath done thus much for us must needs love us 2. That loving us he will command us no other thing then that which is good and profitable for us But adde to those benefits that are promised the promises that are to come Prae his illa nihil sunt in comparison of these those are nothing namely beneficia futura in futuro seculo benefits to come in the World to come The Prophet Esay 64.4 valueth them by the eye eare heart and he denieth that eye hath seene or eare hath heard or that it hath entred into the heart of man to understand those joyes that are for them which seeke him For since the beginning of the World they have not heard nor understood with the eares neither hath the eye seene another God beside thee which doth so to him that waiteth for him The eye may see much for Christ saw all the world 1. Cor. 2.9 The place of Esay recited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eye hath not seene nor eare heard neither hath entred into the heart of man the things which God hath prepared for them that love him The eare can heare many things but the heart can conceive infinite things Therefore the joyes of the World to come must passe infinite being compassed about with the flesh when as yet it was never seene heard nor conceived of any And this is that name which is said Revel 2.17 No man knoweth it but he that receiveth it Revel 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To him that overcommeth will I give to eate of the hidden Manna and will give him a new name written which no man knoweth but he that receiveth it No knowledge of it till we receive it But for some taste of it whereas this Earth and this Heaven is too good for us yet he promiseth that he will make a new Heaven and indeed the uttermost of his power will he shew in heaping joyes and creating anew for those that seeke him so it is proved by manifest demonstration that he will shew the uttermost of his power in increasing our pleasures Therefore this is it that we conceive of it that it is more then we can conceive So that this shall be more then excellent or over-excellent because we are not able to conceive it All this tendeth to this end to stirre up in us a love and if that come we shall finde ease and delight these will diligence and continuance follow And there are but three things to move us to love 1. Pulchritudo the beauty of that we are to love 2. Consanguinitas neerenesse of kindred 3. Beneficentia benefits these make the most savage beasts to love For the excellency of the beauty of the Lord and his house his creatures and the sparkes we have by nature will sufficiently shew us 2. For the neerenesse what greater can be then betweene creature and Creator and then by the second bond of adoption we shall be his sons 1 Sam. 18.18 What am I and what is my life that I should be sonne in law to the King David maketh it a wonderfull great matter to be sonne in law to the King much more to God 3. For Benefits The Asse knoweth the Masters Cribbe and the Oxe the Stall he hath not onely bestowed on those that were before rehearsed but his love was such to mankind that he was faine to have his onely begotten sonne to come downe and die for us And if this move us not then let Jeremies saying take place Obstupescat coelum terra let Heaven and Earth be astonished And thus much to make us willing The second point is in the 10. vers Moreover the Lord said to Moses 2. Point goe to the people and sanctifie them to day and to morrow and let them wash their clothes and let them be ready on the third day For the third day the Lord will come downe in the sight of all the people upon Mount Sinai As the first was to make us willing so the second is to make us able and giveth us ability Before in the preface was said Sacta sanctis