Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	believe_v	faith_n	ignorance_n	1,362	5	9.1101	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13997	The high-vvay to heauen: or, the doctrine of election, effectuall vocation, iustification, santification and eternall life Grounded vpon the holy Scriptures, confirmed by the testimonies of sundry iudicious and great diuines, ancient and moderne. Compiled by Thomas Tuke.; High-way to heaven.	Tuke, Thomas, d. 1657.	1609 (1609)	STC 24309; ESTC S102479	78,861	226

of the Lord is glorious and bringeth wonderfull things to passe The subiects of this effectuall vocation or the persons that are effectually called are not all of all sortes and fexes without exception of any but the Elect of God And therefore Paul saith that God hath called those whome he did fore-know and predestinate And Esay saith all thy children shall be taught of the Lord hee saith not All without exception but all the children of the church As many saith Luke as were ordained vnto eternall life beleeued that is were called vnto the faith Knowledge is not common to all It is not giuen to All to vnderstand the mysteries of the kingdome these things are hid from most of the wise of this world reuealed vnto babes Now if knowledge be giuē to some not to others then consequently faith For they which haue not known cannot beleeue And if all men do not beleeue then all men are not called For sauing faith is an indissoluble companion of effectuall vocation and by faith wee answere Gods heauenly Calling All that are effectually called are also iustified but we are iustified only by faith therefore iustifying faith may not bee seuered from those that are so called Now All men haue not faith therefore all men are not called Furthermore all that are called shall bee saued and shall perseuere vnto the ende in grace Therefore Augustine saith that to those that are predestinated to the kingdom of God as all that are effectually called are is giuen the gift of perseuerance and that the Church on earth looseth none but those that are wicked and admitteth none into heauen but such as are good Now all men doe not perseuere therefore all are not effectually called all are not glorified therefore all are not pertakers of this kinde of calling Finally God vouchsafes not an outward calling vnto all all men haue not heard of the Gospel and therefore it may seeme absurde that God should vouchsafe an inward calling vnto All seeing hee doth not vouchsafe an outward by the preaching of the Gospell Yea this were to make grace as large as nature or as Peter M●ryt● speaketh to turne grace into nature if we should say that God did effectually call all We conclude therefore that the Elect are the onely Subiect● of this vocation For as Ha●●o speaketh the Lord hath not drawen nor doth draw all men to himselfe but omnia electa all that are elect both of all kindes and countries And forsaking those as Beda writeth whom hee knoweth not for his owne he turnes himselfe to visite and illustrate their hearts whom hee hath predestinated to eternall life In like manner Cameracensis truely saith that he giues some gifts of speciall grace to one which he giues not to another as faith and the grace that makes a man gracious and such as are the effectes of Praedestination and such an one is effectuall Calling The subiect or place wherein this worke of the spirit is performed is the heart and minde For the Holy Ghost by this worke doth enlightē the mind to see and incline and mollifie the heart to yeeld and to make answere to his call The Termini or things from which and vnto which we are called are darknesse and light vice and vertue prophannesse and holinesse For as Paul saith God hath not called vs vnto vncleannesse but vnto holines and hath deliuered vs out of the power of darknesse and translated vs into the kingdome of his deare Sonne And Peter likewise sheweth that this our calling is from darkenesse vnto light As by our outward calling wee are taught to relinquish the workes of darknesse and to follow vertue and godlines for this the Gospell teacheth euen so by our inward and operatiue calling we are by God instructed and caused to abandon sinne and to pull our neckes out of the Diuels yoke and to disclaime his wayes and on the contrarie to listen and yeeld to God and to subiect our selues vnto his will The things then from which God doth call vs are Sinne Sathan and the World For these are enemies to his glory these coniure against his kingdome these are enemies to our peace and welfare labour the downesull and destruction of our soules The state whereunto we are called is light God himselfe and that blessed condition of man in Christ For this condition is most excellent and happy replenished with much ioy many comforts and peace vnspeakeable Wee are called to holinesse and grace which are vndoubted forerunners of happinesse and glory We are called to God the father of lights the fountaine of felicitie the wel-spring of life the giuer of all grace in whose presence is the fulnesse of ioy and at whose right hand there are pleasures for euermore The time of this calling is either generall or particular The generall time is in this life before death For after death there is no calling neither outward nor inward God offers and confers his grace in this life onely this is the time of mercy after this life there is nothing but the expectation and possession either of happinesse or of misery without possibilitie of mutabilitie The particular time of any mans caling is not reuealed but layed vp in the secret counsell of God in whose hands times and seasons are Yet the extent of the time is large enough thogh stinted euē the time of this life some the Sixt houre some at the Ninth and others at the Eleuenth Dauid Iohn Baptist and Timothie were called yong Onesimus the Ethiopian Eunuch and S. Augustine were men growne and the Thiefe was called vpon the Crosse ready to die Here further wee must vnderstand that when God did first beginne this worke of grace wee are no way A gents being dead in sinnes but meere Patients God himselfe being the onely Agent before he hath reuiued vs by his spirit When a man is dead chafe him and r●bbe him put Aquavitae into him to warme him at the heart when this is done take him by the hand plucke him vp and bid him walke for all this be will not stir the least ioint neither can he All chafing and rubbing all speech and perswasion and all helpes in the world be in vaine vnlesse the soule bee restored to the bodie Euen so no perswasions offered to the minde nor good desires to the will are of any moment till the image of God standing in holinesse which is a conformitie to the will of God and the very soule of our soules begin to be restord First God must illuminate the minde with a new light and he must imprint in the will a new qualitie or inclination and in the heart new affections and hee must giue to the will the act of wel-willing and so a man being reuiued and the wil being acted and mooued by God who workes the will and the deed it also acteth and

THE HIGH-VVAY To Heauen OR The doctrine of Election effectuall Vocation Iustification Sanctification and eternall Life Grounded vpon the holy Scriptures Confirmed by the testimonies of sundry iudicious and great Diuines Ancient and Moderne Compiled by THOMAS TVKE LONDON Printed by NICHOLAS OKES dwelling neere Holborne bridge 1609. TO THE WORshipfull Maister IOHN Leuesen Esquire SIR many and great are the Priuiledges of the Faithful and farre more excellent then any which either are or can be granted by any mortall Monarch whatsoeuer For first they were elected of almightie God freely from all eternity to be partakers of his grace in this world and to be inuested with immortall glory in the world to come Secondly when they had reuolted from God and were become the vassals of the Diuel dead in sinnes and the children of wrath God in 〈…〉 recall and gather them and redeemed them from their seruitude with the bloud of his owne and only sonne Christ Iesus who was made sinne for vs that wee might be made the righteousnes of God in him assuming our iniquitie to himselfe and imputing his righteousnesse vnto vs. Magnum autem est quod peccata remissa sunt sed maius est quòd per sanguinem Dominicum remissa sunt Now it is much that we should be redeemed by God who were Runna gates from God but that we should be redeemed by the bloud of God by the bloud of the sonne of God who was perfect God perfect man of the same substance honor and ant●quitie with the Father this commends the wonderfull loue of God vnto vs and is a fauour that all the world besides doth want Thirdly God doth refine and reuiue them breathing into them the breath of life the spirit of sanctification who doth reforme purge and alter them ruinating the cursed workes of the Diuell and repairing rectifying and adorning them by grace with goodnes Fourthly God doth when hee pleaseth bath them in the waters of sorrow and try them in the furnace of affliction to correct and clense them that his graces in them may appeare more fresh and shining as flowers doe in a shower or as the Moone doth in the night Finally the Lord will one day translate them out of the wide and wast Wildernes of this wicked and wofull World and will safely bring them into celestiall Canaan where they shall liue for euer with him in ful freedome from all euill and in perpetuall fruition of all felecity so that as nothing shal be found in Hell which shal be desired so nothing shal be desired in Heauen which shall not be found Ibi laetitia sine tristitia locus sine dolore vitasine labore lux sine tenebris ibi iuuentus semper vigescit nunquam senescit ibi dolor nunqum sentitur nec gemitus vnquam auditur ibi tristitia nunquam videtur sed aeternum gaudium possidetur ibi est summa certa tranquillitas tranquilla faelicitas foelix aeternitas aeterna beatitas beata Trinitas There shal be mirth without mourning a life without labor day without darknes eternall happines happy eternity Ibi nec malitia nec militia ibi nec poena nec poenitenria ibi nec peccatum nec perditio There is neither sinne nor sorow neither penalty nor penitency neither foe nor fighting neither corruption nor contention amity and no enmity faith and no fraud godlines and no guile loue without lust ● wisedome without wilines simplicity without simulation perpetuall solace and solacious perpetuity prosperous security and secure prosperity Ibi nil intus quod sastiolatur nil foris quod appetatur ibi rex veritas lex charitas possessio aeternitas There we shall neither lothe nor long for The King is veri●y the law charity the possession eternity yea the fruition of the eternall God who will be Mel in ore melos in aure i●bilus in corde All in all to them that loue him These things you may take a further view of if you please by perusing this little ●ractate which I dedicate to you as a testimony of my desire of your proficience in holy learning And thus hoping of your kind acceptance thereof I commend it to you and both it and you to the Lord desiring him to honor you with his grace 〈◊〉 you may so know him in your youth as that you may be knowen of him in your age and that seruing him like a faithfull Souldier against sinne and all sinnefull vanities in the Church militant you may raigne also like a noble Victor with him in the Church Triumphant February 16. 1608. Your Worships in the Lord to be commanded THOMAS TVKE 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eduardi Smithi ad Lectorem Laesciuae fa●iem Veneris laudare vetustas Respersam naeuo garrula saepè solet Exhibet iste liber veneres naeuo sine castas Es laetam quicquid sternat ad astra Viam Eiusdem ad Momum Nigro si tibi mos bene facta notare lapillo H●● omnis maculis pagina sparsa foret Vanae at sicarpas tantummodo somnia Mome Crede tuss maculis non locus vllus erit Eiusdem ad Auctorem Ergò age pensentur tibi tot mercede labores A Eternà dignam saecula nostra negant Exhibe tende doc● condigna salubria Verae Christo ●uibus cunctos carmin● voce stylo The names of such as are alledged in this booke beside the Scriptures A AMbrose Angelome Anselme Aquinas Aristotle Augustine B Bede Beza Bellarmine Bernard Bradford Bu●anu● Basill C Caluin Cicero Chrysostome Clemens Alex Cameracensis Cyprian Cyrill D Danaeus F Fox Fulgentius G Greenham Gregorie H Hugo Haimo H●ome I Innocentius Isidore Isychius Iustine K K●●ke ma● L Lacta●tiu● Luth●r M P. Martyr O Origen P Per●iu● P●●lp●t Piscator Polanus Primasius Pr●●p●r R Radulphus Roffensis Rogers Remi●i●s Roil●●● S Sedulins Sturmius T Tertullian Theodulus Trel●atius Tyndall V Vrsinus VV Willet OF GODS ETERnall Election CHAP. I. The word Election hath fiue significations Three reasons to pro●ue that there is an Election to life Two reasons prouing the necessary vse of this Doctrine Foure reasons to shew that Ministers should teach it Three duties to bee done concerning the handling of it ALL men are by a certaine instinct of nature desirous of knowledge and account ignorance euill and vnseemely like a defectiue body or a light-lesse house For knowledge is the eye of the minde the light of the soule the ornament of grace and nature and such riches as will swimme with the master when he suffers shipwracke and sees his whole estate to sinke before his eyes Now the more excellent and commodious a thing is the more worthy it is of our knowledge Therefore it is discommendable and vncomely for any man to bee ignorant of himselfe and of the causes the meanes and maner of his eternall saluation and redemption from horrible and intolerable miserie To