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
A15445	The delights of the saints A most comfortable treatise, of grace and peace, and many other excellent points. Whereby men may liue like saints on earth, and become true saints in heauen. First deliuered in a sermon preached at Pauls Crosse the second day of December, being the second Sunday of the Parliament. And in other sermons within the Cathedrall Church of Saint Paul, London. By Gryffith Williams, Doctor of Diuinity, and Parson of Lhan-Lhechyd. The contents are set downe after the epistle to the reader.	Williams, Gryffith, 1589?-1672.	1622 (1622)	STC 25716; ESTC S102808	185,617	476

motion and euery action is from God and therefore euery sinne To this it is briefly answered that in euery sinne there are three things to be considered 1. The act 2. The obliquity 3. Obligation to punishment 1. For the act we say it is from God Rom. 11. 36. for of him and in him and for him are all things i. aswell actions as substances as Augustine saith 2. The obliquitie or corruption of Aug. to 7. de grat lib. arb c. 20. the action is only from man and no waies from God as from an efficient cause thereof Neither should this seeme strange to any man that in the selfe same sinnefull The action and the obliquitie of the act two different things act we consider the act and the obliquitie of the act and doe affirme the one to be from God and therefore good and the other from our selues and therefore euill for howsoeuer the obliquitie doth alwaies reside in the act as priuation in a subiect yet they be two distinct things and may in our vnderstandings admit a seperation of the one from the other And the action must needs be good or else the obliquity could not subsist for sinne hath not any being in rerum natura if we consider it simply in it selfe but as it is subsistent in some subiect that is good as the Philosophers doe most truly affirme And therefore we say that there is no being nothing that doth subsist in rerum natura whether it be a substance or an action that can be so euill but it is also good but in diuers respects as euill in regard of the priuation of good and good in regard of the subiect wherein this priuation of good doth inhere And so you see that although euerie action is from God yet the sinne and the obliquitie of the action is from man But then againe it is obiected that God knoweth we will commit the sinne when we doe commit the act and he knew Adam would sinne when he created Adam and therefore he should either hinder vs to sinne or not complaine that we doe sinne I answer that knowledge being a The knowledge of God that man will sinne is not the cause that he doth sinne meere conceining of a thing which is a thing proper to the vnderstanding and not to the will cannot worke any thing outwardly and therefore cannot be the cause of any thing for I know that an old man must needs die and that a rotten house will soone fall if it be not re-edified and yet I am the cause of neither euen so Deus nos peccatores noscit sed non facit God knoweth that we will sinne but he doth not cause vs to sinne saith Saint Augustine Aug. l. 7. d● anima And I confesse that God can as easily hinder sinne as to suffer sinne to be committed and could as easily haue hindered Adam to haue sinned as to forgiue him when he had sinned for we must not thinke that God suffereth sinne against his will because he cannot hinder it for that doth derogate from the power of God but vpon iust reasons and for many excellent causes he made man so that he might either stand or fall 1. To shew a difference betwixt the Why God made man mutable Creator and the creature for immutability is proper only vnto God and therefore he made all intelligible creatures both men and Angels so that they might either stand or fall 2. That they might be the more praise-worthy if they did stand or most iustly condēned if they did fall Nam si diabolus seductionis potestatem Chrys oper imperfect ho. 55. non accepisset homo probationis mercedem non recipisset for if the deuill had not receiued power to tempt vs and man that libertie of will either to haue yeelded or resisted then man could not haue had the reward of his resistance or the reproofe of his deficiencie saith Saint Chrysostome And so you see the reasons why God made man so that hee might stand or fall And there bee many reasons why hee suffered him and doth suffer all others to fall into sins Among which I finde these three reasons chiefly alledged 1. For the declaration of his iustice Why God suffered Adam and all the sonnes of Adam to fall in the punishing of all sinnes 2. For the manifestation of his mercies in the pardoning of many sinnes 3. For the suppression of our pride and the declaration of our weake and miserable estate that without his especiall grace wee cannot keepe and preserue our selues from any sinne But yet further it will bee obiected Ob. that the Scripture seemes plainely to attribute the verie sinne vnto God as the Lord turned the hearts of the Aegyptians Psal 105. that they should hate his people and deale vntruly with his seruants that hee hardned the heart of Pharaoh and the heart of Eglon and such like Iudg. 3. I answer that in euerie sinne there are three concurring agents to be considered And the sinne is ascribed sometimes to the one and sometimes to the other but euer in a different respect As 1. It is ascribed to God as the author How sinne is ascribed to God to the deuill to man by whom we receiue power to doe euerie action and motion And as the voluntarie sufferer of the obliquitie or prauitie of the action for the reasons aboue shewed and thus God is said to harden the hearts of the wicked or to deliuer Psal 81. 13. Rom. 1. Aug. tom 7. de gratia lib. arbit cap. 20. them to vile affections Non malum efficiendo sed gratiam denegando Not by effecting the euill but by suffering man to haue that power to doe the euill and by denying his grace to hinder and preuent that euill 2. It is ascribed to Satan as the inticer and suggester of man to the prauitie of each action motion and so Satan is said to haue moued Dauid to number 1 Chron. 21. 1. 2 Cor. 4. Israel to haue filled the heart of Ananias and to haue blinded the eyes of the wicked not by giuing any power to doe any action or motion for that is only from God but by enticing man à directo Tullius in parad scopo aberrare to passe the prescribed bounds and so to peruert to corrupt euerie action 3. It is ascribed to man as the next author of the action and the sole doer of the sinne by auerting from the right scope and yeelding to the enticement of Satan to depraue and corrupt the action And so Pharaoh is said to haue Exod. 7. 22. c. 8. 16. hardened his owne heart and all the wicked are said to walke in their owne Gen. 6. 5. wayes and according to the lusts of their owne hearts And therefore all sinnes Psal 8 1. are properly the works of men because they are the next and immediate authors of the same Lastly it is obiected