Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	add_v	godliness_n	temperance_n	2,718	5	11.4459	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A18050	The wise King, and the learned iudge in a sermon, out of the 10. verse of the 2. psalme: lamenting the death, and proposing the example, of Sir Edvvard Levvenor, a religious gentleman. Preached vpon a lecture-day at Canham in Suffolke. By Bezalell Carter.	Carter, Bezaleel, d. 1629.	1618 (1618)	STC 4693; ESTC S118631	28,180	76

besides these there are some amongst vs idoll-shepheards slowbellies dumb dogs loyterers nay murtherers that open not a pulpet dore once in an whole yeare except vpon some high and festiual day and what are these but murtherers and conscious of murther in the highest degree for what cruelty is like to soulecruelty and if Abells blood nay euery drop of Abells blood as the originall will beare it thy brothers bloods cryeth Gen. 5. 10. vnto me from the ground yea euery droppe of thy brothers blood if I say euery droppe of Abells blood cryed for vengeance against Cain what a fearefull crie shal the blood of many soules make before the throane of God asking vengeance against their pastors which haue starued their soules to death by detayning and holding from them the bread of life 3. Lastly to conclude with Parents Masters of families and masters of priuate families whose negligence in teaching and instructing their children and seruants is an other cause of our ouer-spreading ignorance for the Preachers of the word may labour and be instant in season and out of season 1. Tim. 4. 1. and all to little purpose if masters of families neglect their duties neither doe I wonder to see so many men and women so intollerably and incredibly ignorant since to speake truth a man had as good be some mans beast as either their sonne or seruant For what doe their masters or parents regard them more then their bruite beasts they feed their seruants and so they doe their cattell they worke their seruants and so they doe their beasts if any of their seruants be sicke and diseased they will seeke out for remedie and so they will for their beasts Againe their care to instruct and teach their families and bruit beasts is much one they teach their children and seruants nothing but how to plow sowe ditch c. and as much as this they teach their cattell their oxen to drawe their horses to pace c. and therefore no wonder though their children and seruants be as ignorant as the horse and mule that haue none vnderstanding O that masters of families would learne to spend some of that precious time which they mis-spend in twatling and idle talking in backbiting slandering c. in teaching and instructing their families whose blood shall otherwise bee required at their hands if they perish The next conclusion gathered out of this second exhortation was this viz. Doctr. 3 That wee must adde practise to our knowledge Not the hearers of the lawe are righteous before God but the doers of the law shal be iustified Rom. 2. 13. For the further proofe of this point you may at your leasure reade these places Ioh. 15. 14. Ioh. 10. 27. Matth. 7. 24. Luk. 8. 20. Matt. 12. 50. and if these may not suffice thee then I say First that all knowledge without practise is vneffectuall and of no force to free from condemnation Though I knewe all knowledge saith Paul yet were I nothing if I wanted loue 1. Cor. 13. yea if a bare naked knowledge would saue then the deuills themselues should be saued for they know enough Iesus I know and Paul I knowe said the euill spirit Act. 19. 15. And if you reade Matth. 4. 6. there you shall see that the diuel is a cunning Scripturian It is written saith he that he will giue his angels charge ouer thee c. v. 6. Suppose then that thou hast neuer so much knowledge suppose thou hast read as much as Iosephus of whom it is said that he turned ouer all the whole librarie of the Greeks yet if thou know much and practise iust nothing why should not the deuils which know more be saued as well as thou Secondly all knowledge without practise is not onely vaine but perilous He that knowes his Masters will and doth Luk. 12. 27. it not shall be beaten with many stripes and Iam. 4. 17. He that knoweth how to do well and doth it not to him it is sinne and as one saith well vpon these words not sinne simply but sinne with a witnes or sinne with aduantage If I had not come and spoken to them they had had no sinne but nowe they haue no cloake for their sinnes Ioh. 15. 22. And how doth our Sauiour Christ vpbraid those cities where they had so much meanes and doubtlesse a great deale of knowledge Woe to thee Corazin wee to thee Bethsaida for if the great works that were done in you had beene done in Tyrus and Sidon they had repented long agoe in sackecloath and ashes Matth. 11. 20. By Gods word saith Augustine August man sinneth so much the more how much the more by the word he knoweth that to be sinne which he committeth Vse All which being granted let vs learn to take S. Peters counsell to adde to our knowledge temperance to our temperance patience and to our patience godlinesse 2. Pet. 1. 5. for otherwise as Chrysostome wrote to the people of Antioch that were desirous to gaine knowledge and yet were ready to sweare and vpon euery occasion to rappe out oaths The more saith he that you know and the oftuer you heare c. the more you sinne against God and the more you encrease your punishment because you liue in the practise of those courses which you know to be sinnefull And would to God that our hollow-hearted professors which know Gods will yea and carie before them the lampe of profession and yet lead their liues after such a manner that if the deuil himselfe were in a bodily shape he could liue no worser vsurers extortioners cheaters raylers c. would to God I say they would consider it that their knowledge and gifts shall but helpe them on the more roundly to hell fire without obedience I speake not against profession neither against knowledge I knowe there can be no saluation without professiō nor no obedience without knowledge but this I say moreouer that obedience is the end of our knowledge And if we know the Law and yet sinne against it then shall that be verefied against vs Rom. 2. 12. As many as sinne in the Lawe shall be iudged by the Lawe And thus I come to the circumstanstances First circumstance of the time expressed in this text And first of the time Bee wise now O yee Kings Vaugnattah euen presently while the Lords scepter is in his hand readie to smite and before he smites you euen out of hand furnish your selues with true wisedome and learning least you bee broken and bruised in peices And here note two things First that repentance must not bee deferred Secondly that the consideration of Gods iudgements ought to mooue vs repentance Doctr. 4 First that repentance must not be delaid I will referre you to those Scriptures Isa 55. 6. Heb. 3. 7. Luk. 1. 57. Act. 17. 30. 2. Cor. 6. 2. and onely insist vpon two or three reasons of this point least time preuent me First then it stands

oyle to quench it or should cast on faggots of ●eare wood faggot after faggot and so on stead of quenching kindle the fire thus doe many they thinke to quench the fire with oyle sin is very fewell for Gods wrath and when the wrath of God is kindled against them the more God punishes the more violently doe they lash out into sinne sweare worse rayle and murmure worse then they did before and what is this but to quench fire with oyle and the course were better to quench the fire with teares of remorse and repentance Vse 2 Secondly this lesson is needfull for vs in these times which may hourely expect some fearefull iudgement vpon vs yea I feare I feare that the iudge stands at the doore Iam. 5. 9. and is now ready to come vpon vs with a besome of desolation in his hand to purge these Augean stables of our tipling houses dice-houses filthy houses and if any man shall laugh in his sleeue and blesse himselfe Deut. 29. 19. and say Tush Go● will doe neither good nor euill I answer againe that the whole head is sicke and the whole heart heauie Isa 1. 5. our contempt of Gods word more then paganish all the damnable sinnes of Sodome and Samaria swarme amongst vs our idlenesse wantonnesse and millions of other sinnes crie and roare to God for vengeance against vs and haue we not cause to feare least God hath a controuersie with the inhabitants of the Land Hos 4. 1. O brethren that I could draw waters out of the hard rockes some teares of repentance from the eyes of drunkards whore-hunters to quench the fire of Gods displeasure kindled against vs. In the feare of God let vs humble our selues before God let our hearts melt our eyes spout out teares as a conduit spouts out water let vs fast and pray and call and crie to God before the decree come foorth and we be made like Sodome and Zeboim like Gath of the Philistims or like Ierusalem or other famous cities and kingdomes whose sinnes hath laid them leuell with the earth And this of the first circumstance of the time The second followes of the persons ● Circumstance of the persons Kings first secondly Iudges that is those rulers that exercise authority vnder Kings and Princes And here I might stand vpon many particulars Doctr. 6 First that God plauges not but before he plagues he giues warning so he doth in this place to the Kings Iudges so he did giue warning to the men of the old world before the flood came thus he foretold of the Babylonian captiuity of the destruction of Ierusalem c. though his bowe be euer bent yet he neuer shoots one shaft but he giues warning by his word his ministers by signes and prodiges c. Doctr. 7 Secondly where he names Iudges as well as Kings inferiour Magistrates as well as superiours that here againe we may obserue that Iudges must labour to get wisedome as well as Kings and Princes my meaning is that those that are in inferiour places must labour for wisedome as well as those that are in superiour places how can Kings rule wel when their Magistrates be euill how can Magistrates reforme the people when the people are incorrigible c. Doctr. 8 But I must make hast note againe that though the common people had sinned as well as the Kings and Iudges yet the Spirit of God names onely these two Kings and Rulers because they are for the most part led by the mighty Regis ad exemplū totus componitur orbis If Herod despise Christ his men of war will despise him also Luk. 23. 11. If the king honour Mordecay Haman his mortall enemy will honour him Hest 6. 10. If the Scribes and Pharises crie out against Christ let him bee crucified the common people will say the same tune let him be crucified Luk. 23. 23. If Ieroboam be an idolater so will all the 10. Tribes 1. King 12. 28. If Constantine be a Christian hee makes a Christian world And thus the examples of great men like floods and inundations doe carrie the common people headlong Vse And let this that hath beene spoken serue for an item to all such as are any wayes eminent that they doe not for their liues giue an euill example least they sinne like Ieroboam that sinned and made Israel sinne an euill example in great men is like an ecclips of the sun much obserued and vsually the forerunner of some dearth or famine to follow when great men sinne many eyes are vpon them and vsually iudgement is not farre off where the rulers are naught And now brethren when I consider how men liue by patterne and not by precept and how ready men are to giue an ill example when I thinke of our late and generall losse and of the hand of the Almighty vpon vs in taking from vs a worthy lamp I speake of Sir Edward Lewkner that not long since was Lord of this towne and to the comfort of my soule and ioy of many Christians frequented these assemblies and shined like a light amongst vs all Oh when I thinke of this then doe I wish that my head were full of waters and mine eyes a fountaine of teares that I might bewaile his death day and night Oh then my soule is full of heauines my bowells swell and mine heart is euen turned within me because he that was wont to goe out and in before vs by a good example is taken away from vs and makes his dwelling in the darke Beloued in our Sauiour Christ Iesus spare me a little while I shal propose I was about to say a matchles I dare say a worthy exāple before you for your imitatiō Neither let any in this assembly passe any rash and vnaduised censure against me for honouring a righteous man in his death whose memoriall saith God shall bee blessed Pro. 10. 7. For mine owne part I cannot think it needeles in these times when men liue by example and not by rule to propose a godly example before you for your imitatiō For want of time I will bound my speech within the compasse of these three particulars First to speake of his wisedome that he was a wise man Secondly of his learning that he was a learned man Thirdly of his obedience how carefull hee was to adde practise to his knowledge And all that I shall speake the Lord of heauen knowes is truth yea your selues can auouch it to be true Indeed he liues lewdly in these dayes that cannot haue one parasite or other to make a funeral Sermon in his praise and commendation but for my selfe if I speake false when I come downe from my pulpit accuse me before this Congregation and if I speake but true then giue glorie to God and testifie with me And first I say that he was truly wise A wise man to discerne of things that differ to preuent danger to prouide against time to come First

to discerne and iudge of things counting al things in this world riches pleasures beautie as losse and dung for the excellent knowledge sake of Christ Phil. 3. 8. Secondly as wise to preuent danger rather willing to loose any thing then his owne soule Thirdly as wise to prouide and lay vp treasures in heauen Luk. 12. 33. yea his conuersation was in heauen Phil. 3. 20. his affections mounting and aspiring vpward And whereas others of his ranke are wont to make this world their Paradise one making a god of his belly another a goddesse of his Herodias one hunting after honour another after wealth one consuming all his precious time vpon dogges another at the dice one in an humour of cloaths a second in an humour of building all drownd and drunken with the loue of vain pleasures c. neglecting the good of their soules you all knowe that his delight was like Ieremies in the word of God and that was the ioy and reioycing of his heart Ier. 15. 16. His delight was like Dauids in the house of God and reioyced when they said Come let vs go to the house of the Lord Psalm 122. 1. His ioy was like Pauls in the free preaching of the Gospell Phil. 1. 18. His delight was in the companie of the Saints and those which are excellent Psalm 16. 3. And as for that mad mirth spoken of Eccl. 2. 2. and the reioycing of the vngodly spoken of Iob. 20. 5. might he not haue taken vp Salomons words I said of laughter thou art madde and of ioy what is it that thou doest Eccl. 2. 2. Secondly was he not also learned yea 2 Learned take the word in what sense you please in regard of humane or diuine learning If I should report how well skilled hee was in the tongues in arts and sciences how cunning he was in the Scriptures how powerfull hee was in disputation how strongly he would refel a falshood how quicke he was of inuention how ready to perceiue c. I should speake no more then euerie man knowes alreadie that were any whit of his acquaintance The truth is that for strength of wit and naturall parts as Iunius said of that famous Vrsinus I see not what was wanting in him that may be found in a man Well me thinks I may say of him with a little alteration of the words as one writes of that blessed and worthy King Edward the sixt Aderant enim illi gratia linguas enim multas callebat Anglicam natalem Latinam non expers vt audio Grecae c. non illi dialectica deerat non naturalis Philosophiae principia c. Cardanus as an other holy diuine wrote of the same Prince the same may also bee said of him There wāted in him no promptnesse of wit grauity of sentence ripenes of iudgment and ouer and besides these notable excellencies and other great vertues in him adde moreouer skill and knowledge of tongues and other sciences whereunto he seemed rather borne Fox pag. 1547. then brought vp But had I Moses learning Act. 7. 22. were I as eloquent and mighty in Scriptures as Apollos Act. 18. as full of knowledge as a full vessell is full of liquor or the sea ful of water yet all were nothing Thirdly 〈◊〉 obedience without obedience Speake we therfore in the next place of his practicke and operatiue learning of his sanctification and righteousnesse for as all sinne is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vngodlinesse or vnrighteousnesse Rom. 1. 18. so all the obedience that God requires of vs consists in the practise of these two things 1. Holinesse 2. Righteousnesse And whosoeuer can finde in himselfe a concurrence of both these a care to serue the Lord in holinesse and to deale iustly with men is truely regenerate Luk. 1. 73. Tit. 2. 12. Begin we then with sanctification His holines which generally discouers it selfe by a godly life 1. Pet. 1. 15. 16. Leu. 19. 2 3. and more particularly by these fruits of sanctification 1. zeale for Gods glory 2. frequency in prayer 3. a care to draw others to God 4. a care to honour Gods name 5. care in the choise of godly seruants 6. almes-deeds 7. progresse in grace to name no more all these are fruits effects and companions of holinesse See Psal 66. 9. 119. 139. Act. 10. 1 2. c. Hos 6. 1. Ioh. 4. 28. Deut. 5. 11. and by all and euery one of these it plainely appeares that this godly Gentleman was truely sanctified For first with the Prophet Elijah he His zeale was very zealous for the Lord of hosts 1. King 19. 10. and like Dauid accounted the wrongs done to God as done to himselfe and hated the enemies of God as his owne enemies Psal 139. 21. and as Dauid speakes Psal 119. 48. I will speak of thy testimonies before Kings and will not be ashamed so let this be published to his eternall praise that he was not ashamed of the Gospel of Christ Rom. 1. 16. but wheresoeuer hee came and amongst whomsoeuer such was his zeale for God that he could not like many temporizers and time-seruers and formall professors that walke in a middle temper and are neither hot nor cold sit still and heare men plead for carnall libertie and say nothing or heare the name of God blasphemed or preaching auiled or profession or professors of the Gospel spoken against and neuer vnfold his lips for God or his brethren like many neuters and night-professors Ioh. 3. 2. But as he was learned knew how to speake so also he was zealous and resolute and would not spare to speake for Christ and for his Gospel 2 In prayer often Secondly how holy was hee in his morning and euening sacrifice in his more priuate and publike deuotions twice a day reading the word and praying in his family except some minister of the Gospell whom like another Obadiah he fedde at his owne table were present to performe that duty neither did he read his prayers vpon a booke or tied himselfe to stinted formes which I condemne not in those which haue not the hard gift of prayer beeing like some man newly recouered of some sicknesse that cannot goe except they be supported by another mans hand but he prayed freely according to the motion of Gods spirit and how skilfully and zealously there are many of his religious family to beare witnesse I remember what I read of Iob Iob 1. 5. when his sonnes were banqueting in their houses Iob sent and sanctified them and offred vp burnt offerings for them and the text addes moreouer that he did it dayly and constantly Thus did Iob euery day The like may be said of this worthy seruant of God that he offered vp his sacrifice of praise and prayer to God euery day a morning and euening sacrifice and that so dayly and constantly that his greatest and waightiest employments were none