Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	commit_v	sin_n	sin_v	2,906	5	9.7075	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09981	A liveles life: or, Mans spirituall death in sinne Wherein is both learnedly and profitably handled these foure doctrines the spirituall death in sinne. The doctrine of humiliation. Mercy to be found in Christ. Continuance in sinne, dangerous. Being the substance of severall sermons upon Ephes. 2. 1,2,3. And you hath he quickned, who were dead in trespasses and sins, &c. Whereunto is annexed a profitable sermon at Lincolnes Inne, on Gen. XXII. XIV. Delivered by that late faithful preacher, and worthy instrument of Gods glory, Iohn Preston, Dr. in Divinity, chaplaine in ordinary to his Maiesty, master of Emanuel Colledge in Cambridge, and sometimes preacher of Lincolnes-Inne.	Preston, John, 1587-1628.	1633 (1633)	STC 20235; ESTC S122552	73,904	134

like iron which while it is hot in the fire you may fashion it which way you will but when it is once out it is presently stiffe againe So Pharaoh as long as Gods hand was on him hee would let the people goe but as soone as the fire of affliction was removed his heart was hardned so was Ahab and Saul But in true humiliation God takes away the iron heart gives an heart of flesh so that although it may be brawnie a little yet still it is flesh Hypocrites so long onely as they are under the judgement are soft but the heart of the godly is alwaies soft Thirdly by the signes of brokennesse of heart Now brokennesse of heart 1. Heales our sinnes First the beloved the master sinne and then all the rest other humiliation skinne over but cures not it stops the streame for a while but it breakes out againe it may cause you to make many purposes to leave the sinne yea and to leave it awhile but you will returne to them againe whereas if one bee truly humbled he is stronger against that beloved sin than against any other not but that hee hath strong inclinations to that sinne but hee is more shye of it and shunnes the occasions of that sinne because hee hath fully felt the smart of it and hath by his humiliation seene that sinne more than any other Now after the beloved sinne is once healed then the other sinnes will soone be healed as in a cloth by washing out a deeper staine the same labour doth wash out lesser staines 2. It causeth love of Christ So Mary Magdalen because she was humbled much and saw that Christ had forgiven her much therefore she loved much So Paul who was much humbled ever expressed a servent love to Christ as we may see Acts 21. 13. where hee saith having beene perswaded by his friends not to goe to Jerusalem I am ready not to bee bound but also to dye for the name of the Lord Iesus as who should say I feare nothing because I care for nothing but Christ So also 2 Cor. 5. 14. he saith The love of Christ constraineth mee and therefore when by humiliation we see what Christ hath done for us we thinke we can never doe enough for him Now you may know if you love Christ or not by these signes The first signe to know the love of Christ is obedience Hee that loveth Christ keepeth his Commandements and they are not grievous unto him The second signe is this If you love him you shall finde in your heart that you love him your heart will be carried towards him as I can tell if I love a man for then my heart is carried towards him The third signe to know the love of Christ is this It causeth me to esteeme of spirituall things to prize them at an high rate and other things little worth for when a man is soundly humbled aske him then what he desires most he will answer Christ and Grace and that his corruptions may cease in him as for outward things hee passeth not for them as a man that sees he must dye hee cares for no outward wealth take you that give him onely the pardon of his sinnes The fourth signe of the love of Christ is this It maketh him content with the meanest condition The prodigall Sonne when he was humbled so he might be in his fathers house he was content he liked the meanest condition even to be a servant I am unworthy to be thy sonne make mee as one of thy hired servants Luk. 15. 21. So Paul after hee was humbled thought himselfe unworthy for the Saints company and that not for a fit onely but even ever after he still cryes out I am unworthy to be an Apostle Thus Naomi returning home to her Countrey said she went out full and yet had nothing but her selfe sonnes and husband she accounted any thing too much for her If a man once come to be verily perswaded that he is worthy to be destroyed hee can with patience beare any losses and crosses for these are nothing to death which he knowes he hath deserved therefore what impatience soever thou hast so much art thou short of true humiliation The fifth signe to know we love Christ is this It makes us fearefull of offending God tendernesse of conscience is ever according to the measure of true humiliation for by how much the more we are humbled by so much doe wee feare to offend God and labour to walke obediently unto him Esay 66. 2. the Lord saith To him will I looke that is poore and of a contrite spirit and trembleth at my word If thou art of a contrite heart thou wilt tremble at his words that is at his Commandements such an one feares to breake any Commandement he is sensible of the least sinne Hence it is that Prov. 28. 14. feare is opposed to hardnesse of heart Happy is the man that feareth alway but he that hardneth his heart shall fall into mischiefe Now the opposite to hardnesse is brokennesse of heart but feare is opposed to it because it is a signe of brokennesse of heart Now this fearfulnesse stands in two things 1. In a facility to be convicted of any sinne for he that is not thus broken in heart stands out with God and will not yeeld unto him 2. In a feare to offend God for when hee is once convinced he labours to doe according to his knowledge and then is afraid to displease God either 1 In committing the least sinne as Moses would not leave the least hoofe behinde him and as Iob feared lest his sonnes should have sinned in heart Iob 1. 4. He was so truly humbled that hee would not sacrifice for owne sinnes onely but even for his sonnes also and that the least the thoughts of their hearts 2 In omitting the least good duty or doing it formally which thing the hypocrite cannot doe because he hath not this tendernesse of conscience The sixth signe of the love of Christ is this It makes Gods Word sweet unto us as it was to David Sweeter than the honie and the home-combe Crummes are sweet to an hungry man so if a man hunger after the Gospell it will be sweet unto him Indeed if the Word be sweetened with humane Eloquence it may bee sweet to one that is carnall for so it is pleasing to nature but if the purer it is and the more it is seperated from those gaudy flowers if the more piercing it is the sweeter it is to us then it is a signe of a broken heart for it is a reproach to those that have not a broken heart and so it cannot be sweet as wee may see Ier 6 10. where the Lord saith Behold their eare is uncircumcised and they cannot hearken behold the Word of the Lord is unto them a reproach they have no delight mit And againe the Prophet saith Ier. 15. 16.

this I answer It is a metaphor taken from the manner of men in their most usuall and ordinary carriage of themselves and therefore it needes some explanation because it is a figurative speech Now it is discerned by these foure things First See what way a man chooseth to walke in If a man by accident happeneth to fall into some by-path where lies not his journy that way is not of his choosing hee is not said to walke in that way Psal. 119. 30. There David saith I have chosen the way of truth thy iudgements have I laid before me His meaning is when hee did wholly consider what journie to take then hee fell into Gods path and went in his waies this was his resolution If then after consideration thou hast a full purpose and inward resolution to go in the paths of righteousnesse thou walkest right 2 See what way thou goest forward in for that way thou walkest in if a man choose a way and goe not on in that way it is nothing David Psal. 119. 32. saies I will runne the way of thy commandements when thou shalt inlarge my heart But many are here deceived they thinke they have chosen the waies of God and yet go on in the waies of sinne if they would walke aright they must hold on the paths of goodnesse 3 See what companions and guides you choose for your journie if thou professe thou hast chosen the waies of God and yet dost delight in the same sinfull pleasures thou didest desire thou maiest say what thou wilt but certein it is that thou art the same man thou wert for Davids resolution when hee walked in this path was quite contrary he saies Away from me yee that worke iniquitie for I will now keepe the commandements of my God And this is laid downe in the Text if therefore wee follow the same guides the world the flesh and the divell wee still go wrong and are not yet in the right way 4 See what provision thou makest for the place before thou come thither See whether thou seekest God or the divell A man that is to travell into Italy or any other country to trafficke there will be sure to provide afore hand for his journie doe thou likewise see for what country thou bringest exchange for if thou laist out all here for heaven it is a signe thou art travelling thither but if wee will make shipwracke of a good conscience and all our care is to gaine here it is a plaine signe we walke not aright and that wee mind nothing lesse than heaven Now thus much for the meaning of walking The uses follow 1 This should be a triall for us to examine ourselves whether wee be living men or no for if we be living then we walke and if wee walke then wee are to see whether we walke in the right way or not for this is the scope of the Aposte here Now this we may know by that place Rom. 8. 1. There is no condemnation to them which are in Christ Iesus who walke not after the flesh but after the Spirit his meaning is by this yee shall know whether ye are in Christ Jesus or not if ye are in Christ yee walke not after the flesh but after the Spirit This is a sure place of triall and a true touchstone And this triall is very necessarie for us because that men live in the Church as corne lies in the barne after it is thresht in the floore It is called corne from the more worthy part and that rightly yet there is more chaffe than corne in the heap and therefore it is necessary that the fanne should come and discerne the chaffe from the true corne so in the Church there is need of the fanne also to winnow the good corne from the chaffe Let men therefore by these two rules examine themselves 1 See if it be a knowne sinne 2 See if you continue in any sinne 1 See if it be a knowne sinne A good man may continue in sinne and yet be perfect before God if hee know it not to be a sinne as the Patriarkes lay in polygamie yet it was not acounted of before God because they knew it not to be a sinne There were many good Kings continued in it but if they had knowne it to be a sinne they would have forsaken it and therefore for all that they are said to serve God As for example a good subject may be said to be obedient to his Prince when it may be he doeth not that which at that time is his Princes will because that if he knew what were his Princes will he would doe it but if a man willingly commits treason he cannot be said to be a faithfull subject so he that sinnes against knowledge cannot be a good man 2 See if thy sinne be continued in It is the continuance in sin that makes thee the in estate of condemnation if it be a knowne sin a man fals into yet if he continue not therin this is no argument against him for the godliest man upon occasion may fall but such a man is not himselfe Hence is that saying He was not himselfe when hee did it But as for those that make a common trade of sinning they cannot say but that they are themselves in the cōmitting thereof In the godly as Paul said Rom. 7. 17. Now then it is no more I that do it but sinne that dwelleth in mee It is not they but sinne that still remaineth in them yet the sinne though it be in them after their regeneration yet it hath no possession as it had before Take heed therefore that although thou hast the same occasions offered thee as before thou haddest yet thou dost not continue in it but totally absteine therefrom for a wicked man may a great while even a whole yeer absteine from some sin and yet be said to lie in it because that if he had the same occasions offered as before he had he would have committed the same sinne as before hee did Let every man therefore looke backe unto his owne heart and consider with himselfe whether he is not the same man he was some had their delight in covetousnesse some in pleasure some in preferment some in credit examin now your selves and see whether thou dost not delight in the same things still see if thou dost not continue still in them and c̄omit them usually and so judge of it accordingly But here men may make many evasions and find many doubts that it is no knowne sin that they lie not in it and the like Therefore to the end I may make it plaine I will reduce all to these five heads The first question shall be this when it is a knowne sinne for the hypocrite will be ready to find an evasion about this as for the breaking of the Sabbath for covetousnesse and the like they will say they are no

not take him and eat him the Sunne enlighteneth but the window lets it in Christ gives life but our hungring after him makes us eat him which we will not doe untill wee be humbled 2 May come to Christ that is receive him and beleeve in him it is but laying hold of him when hee sees he must perish as a man that is falling into the sea casts himselfe on a rocke and there will lie and rest so wee seeing wee must perish without him wee clap hold on him and will not leave him for any persecution or pleasure 3 Whosoever will It is generally propounded for Christ is a common fountaine he that will may come As Iohn 7. 3 7. If any man thirst let him come unto mee and drinke hee that beleeveth in mee as saith the Scripture out of his belly shall flow living waters and againe Iob. 3. 16. God gave his onely begotten Sonne that whosoever beleeved in him should not perish but have everlasting life As the old Adam was a common root of sinne and damnation so is Christ the second Adam of grace and salvation as at the yeere of Iubilee when the trumpet sounded whosoever would might goe free but if any would be sollavish as to serve they might so now to Christ now he calleth whosoever will may goe free and be delivered but if there be any so flavish minded as to stay they may The grounds of this Doctrine why I thus generally deliver it are these 1 Because else there were no ground of our faith faith must have a ground of Scripture and the Scripture makes no particular promise to any man it saith not thou Thomas or thou Iohn shalt be saved but it faith Whosoever will let him come and drinke freely of the water of life Then we say but I will therefore on this ground is the strength of faith that whosoever will may come 2 Because faith is about things that are faith presupposeth his object God gives the generall promise Whosoever will beleeve shall be saved This is the object of faith this premised the faith followeth and is the the cause of all the consequences as that Christ is mine I am sanctified justified c. these follow faith but the object is before viz. that whosoever wil come to Christ may as if I beleeve the world is created then it must first be created so if I beleeve I shall be saved if I goe to Christ then I must first have this for to beleeve that whosoever will come to Christ may come To exhort so many as are humbled for sinne and see what need they have of Christ to come to him to be quickened the fountaine is opened so that be thy sinnes never so many or great however committed of knowledge after many vowes or covenants yet if thou art so touched and humbled for thy sinnes that thou truely thirstest after Christ if thou wilt take him thou maist To those onely that are humbled is this wide doore of comfort opened art thou but humbled let thy sinne be never so great suppose it be of murther uncleannesse c. let them be aggravated with all the circumstances yet if thou canst be but humbled and then lay hold on Christ thou maiest Read 1 Cor. 6. 9. See what great sinnes those were how can you name greater Neither fornicator nor idolater nor adulter nor effeminate now abusers of themselves with mankind nor theeves nor covetous nor drunkards nor revilers not extortioners shall inherit the Kingdome of God And such were some of you But yee are washed but ye are sanctified but ye are iustified c. Nay suppose you have not one jot of holinesse nor of godly sorrow yet doe but take Christ and hee is thine To looke for sorrow and holinesse before thou takest Christ is to looke for life before the soule Therefore doe but take him and hee is thine for 1 The promise is free without any condition If godly sorrow and grace were required it were not free godly sorrow and grace followes faith but are not required before it 2 The promise is generall Mark 16. 16. Goe yee unto all the world and preach the Gospell to every creature If therefore there be any poore soule touched with his sinnes so as hee will doe or suffer any thing for Christ to him I speake comfort to him Christ doth belong thou maiest have CHRIST if thou wilt But some man will here be ready to object and say Then every one will take him To this I answer Every one would take him for a Saviour but there be conditions following after though not going before faith if you beleeve hee is your Saviour you must beleeve hee is your Lord you must serve him in all his commands and leave all your sinnes which none will doe untill they see that without him they cannot but perish and none but they will take him whom when they have taken him he descendeth into them and quickeneth them and animates them and makes them like himselfe As fire doth yron to have the same qualities which fire hath although not the same degrees Thus when a man humbled for sinne longeth after Christ and receives him Christ enters into him and gives him a threefold life 1 The life of guiltlesnesse by which wee are free from the guilt of sinne 2 The life of grace 3 The life of joy Thus hee quickeneth those which are dead in trespasses and sinnes Hitherto of the first verse we come now to the second Continuance in SINNE DANGEROVS EPHES. 2. VERS 2. Wherin in times past ye walked according to the course of this world according to the Prince of the power of the aire the spirit that now ruleth in the children of disobedience c. AFter the Apostle had proved these Ephesians to whom hee writes to be dead in trespasses and sinnes here in the next verse hee proceeds to confirme his Dorctrine by proving them to be dead men from the signes of death which are three That they walked 1 According to the course of the world 2 According to the Prince of the aire 3 In the lusts of the flesh These are the guides by whom they were led the world the flesh and the divell where such guides lead a man hee is like to runne a good course Now the point of Doctrine that ariseth from the first of these is That whosoever walketh in any course of sinne is a dead man and the child of wrath that is if there be any ruling lust in a man so that hee followes it and it commandeth him that man is in the estate of condemnation This is plaine Rom. 8. 1. There is no condemnation to those which are in Christ Iesus who walke not after the flesh but after the spirit If there be no condemnation to those which walke after the spirit then certainely there is condemnation to those which walke after the flesh So likewise