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
A49761	An history of angells being a theologicall treatise of our communion and warre with them : handled on the 6th chapter of the Ephesians, the 11, 12, 13, 14, 15, 16, 17, 18 verses / by Henry Lawrence ...; Of our communion and warre with angels	Lawrence, Henry, 1600-1664.; Milton, John, 1608-1674.	1649 (1649)	Wing L660; ESTC R12895	135,420	210

they are bound Men also are in the same condition some are under the bonds of election others under the bonds of reprobation reserved both of them by the chaines of Gods decree to eternall glory or wrath which is to follow this in the decree hath been for ever but since the fall the bonds have seazed upon men an attatcht them assoone as they have had a being so as they have lyen under the arrest clogged with shackles and chaines which of themselves they could never put of They have had a wound in their wills and a blindenesse in their understandings the spirit of bondage through conscience of sin and feare of wrath to come have fallen upon all men who have not gone sleeping to hell Now then see the use of Christ Luk. 4.18 Hee was sent to heale the broken hearted to preach deliverance to the captives recovering of sight to the blinde and to set at liberty them that are bruised Heere is one that can knocke of your shackles can breake those bonds indeed hee layes another yoake upon you another chaine by it you are reserved also but it is to everlasting joyes it is to a crowne that fades not away and it is a yoake but it is a light one not which shackles and fetters but advanceth your motion and is a comely ornament to your necke they are the bonds of a friend it is such an imprisonment as excludes bondage as gives liberty Let those therefore that are invironed with those chaines that are honoured with this yoake glory in their bonds and walke as freemen these are markes of their libertie and badges to distinguish them from slaves let them walke livelily and cheerefully not as men bound up by a spirit of bondage and reserved under darknesse but as men set at liberty and in a joyfull light with singing in their mouths and laughter in their faces and joy in their hearts that they may be knowne by their lookes to be the sonnes of the most High and heires of a free kingdome and let your actions and steps speake libertie every one freedome from sin from lusts from corruptions that there may be a glory in every motion and an impression of sealing to eternall life Secondly for those that are yet under those ill yoakes let them consider to get loose or they will finde a worse state behinde they will finde themselves but reserved to judgement though one would thinke the yoake they beare the yoake of lusts bad enough to be servants of sin and corruption of lust and pride yet they are reserved to worse Change your bonds therefore rest not till you finde your selves bound by other cords bonds reserving you to everlasting joy and happines Wee have considered the Divells already under two heads one of their sin another of their punishment That of their sin wee have dispatch't with the corollaries drawne from it In respect of their punishment wee considered them under a double consideration either that present or that which remaines them heareafter and founde it usefull for our purpose Wee will consider now of their spirituall punishment First for their will they are so obstinated in ill and in hatred against God and Christ that they cannot will to repent and be saved They are that wicked one by way of eminency What death is to us that the fall was to the Angells put them into a pertinatious and constant state of ill but the reason of this was the judgement of God upon their sin which was against the holy Ghost because willingly and knowingly they opposed the truth and gospell of God therefore sayes Iohn hee that committeth sin is of the Divell for the Divell sinneth from the beginning 1. Ioh. 3.8 Not hee hath sinned but doth sin that is pernitiously and constantly as a fruit of that great first sin For their knowledge that it is exceeding great in it selfe is without all question they being of the same substance with the other Angells indued with a most excellent knowledge of things and a most tenacious memory It appeares also secondly from their experience of things from the creation of the world to this time Thirdly from their office which is to delude and deceive the reprobates and to try the Saintes which require great ability of knowledge Fourthly from this that they are the great masters of all the impostures that have bene in the world of all sorcerers witches and southsayers who for title call the Divell their master Yet notwithstanding their sin hath given their knowledge a mighty wound For first their naturall knowledge is maymed exceedingly there is darknes mixed with it they lost what man lost and more Adam could call things by their names according to their natures but who can do it now and proportionably to their more eminent nature and sin was the greatnes and eminency of their losse Secondly in their knowledge of things divine and revealed in many things they fall short they beleeve enough to make them tremble but many the best and most things were lost to them what they see they see but by halfe lights and therefore though the Divells understood more of Christ then men not enlightened by God and they could tell that Paul and his companions were the servants of the most high God also Iesus they knew and Paul they knew Acts 19.15 they have whereof to beleeve and tremble Iam. 2.19 they raise from the effects some darke and obscure knowledge Yet in things of this kinde the Divells beleeve not very many things which they should have beleeved if they had stood and therefore are called darknesse and the power of darknesse because they are exceeding darke in themselves in respect of the good Angells and of what they might have beene But now then thirdly to see things as the good Angells and holy people doe to wit the beauty of holinesse the evill of sin the lovelinesse of God in Christ the glory of God as Father to his elect such sights as might gaine and winne them to God they are perfectly blinde in and understand nothing of and as I have told you before they never saw God as the elect Angells did they never beheld the face of God so nor now can they see him as the elect both Angells and men doe but heere lies the greatest darknesse which they can never overcome Their spirituall punishment will appeare also by those names and titles attributed to them in the Scripture they are called Perverse spirits and uncleane spirits from their quality and office they are the authours of uncleane thoughts and actions they are called The evill one the enemy viz. to God and man The Father of the wicked Iohn 8.44 Also the Divell the calumniator the tempter one whose worke lyes in deluding and depraving man Also the God of this world hee would be worshipped as God as hee hath also a power over men 2. Cor. 4.4 So hee would have worship from them as they have also formally and explicitely

midst of a confirm'd warre And that is especially the condition of the warre we have been speaking of that it procures and makes good our peace it is the wall of our citty wherein peace dwells it is the armes of our persons the subject of it For with the divell our profest and avowed enemy God hath justly determin'd an everlasting warre Peace we know is the daughter of equality but where both partyes as here pretend peremptorily to supremacy there can be no peace Peace also is the birth of love and love is an union of mindes but where principles are layd in by nature or form'd by opposition as here infinitly distant there peace can be nothing But an abus'd and mistaken name of what is not and the product of such a truce or peace would be to procure no lesse assured but a more unequall warre then what it seem'd to determine as the experience of all who have manadg'd this warre witnesse The blessings therefore of our peace will be reapt within the compasse of our assured friends and allyes with whom our communion will be intended exercised as otherwise so by a common determination against the enemy And to meete in a common enmity where it is just makes particularly and warrantably to love In a word therefore we improve best our communion with our friends the good Angells whilst we make warre so as whilst we make warre we shall have peace FINIS A Table directing to severall particulars in the praeceding discours THe Introduction Pag. 1. The Coherence which the words insisted on have with other parts of the Scripture whence they are drawn p. 2. The explication of the words ibid. The whole armour ibid. The wiles of the divel p. 3. We wrestle not against flesh blood Two things meant by flesh and blood ibid. What meant by Principalities p. 4. What meant by Powers ibid. What meant by Rulers of the darknesse of this World ibid. What meant by spirituall wickednesses p. 5. What meant by high places ibid. A Transition leading into the discours of the nature of Angels in generall p. 6. That the Angels are Creatures ibid. and p. 7. That the Angels are substances and do really exist p. 8. Whether the Angels be incorporall p. 9. Severall Corollaries from what hath been spoken of Angels p. 10. Of the mutability or immutability of Angels p. 12. Of the apparitions of Angels p. 13. Of their assumption of bodyes ibid. Why they Assum'd bodyes p. 14. Whether in taking humane shapes they were true men ibid. Of what their assumed bodyes consisted p. 15. What become of those assum'd bodyes ibid. Whether they really put forth acts of life ibid. Why the Angels make not apparitions now as formerly they have done p. 16. Coroll from the immutability of Angels p. 17. From the apparition of Angels seven Coroll ibid. Of the Administration of Angels to us and the deputations they have from God concerning us p. 19. Of the doctrine of Angel guardians ibid. That the tutelage of good Angels is the portion onely of the Elect. ibid. Whether every elect person is under the deputation of a particular Angell guardian p. 20. The affirmative is asserted ibid. The saints not so concluded to one Angell as not to injoy oftentimes the service of many p. 21. When the Angell Guardian begins the execution of his charge ibid. Whether the Angell guardian ever quits the party committed to his charge ibid. Whether communityes as well as persons fall under the guardianship of Angels p. 22. The affirmative is probable ibid. Why God useth this ministration and guardianship of Angels towards us p. 23. Foure reasons thereof ibid. p. 24. Foure Coroll from the guardianship and tutelage of Angels p. 25. The happines of being a saint in that respect ibid. Also of Churches ibid. 1 Cor. 11.10 open'd ibid. Our happines lyes in working as the Angels p. 26. We ought to leade abstracted lives p. 27. Of the power the Angels have over us ibid. Of their power or abilities in themselves ibid. First of their knowledge ibid. Cognitio matutina ad vespertina ibid. Their knowledge naturall by revelation by experience supernaturall p. 28. The reprobate Angels never saw God as the Elect. p. 29. How or in what manner the Angels know ibid. Comparison of theirs with our manner of knowing with the difference ibid. and p. 30. What things contribute to vision externall and internall p. 29. The power of knowing and light by which we know common to us with the Angels p. 30. Something 's the Angels know by their owne Essence somethings by intelligible species infused ibid. Whether the Angels know particular things and what ever is done heere p. 31. How they know things particular ibid. The Angels know the particularities of those committed to their charge p. 32. They are extreamely ingenious at guessing at things more hidden ibid. Corollaries from the knowledge of Angels ibid. Supernaturall knowledge stands the Angels and us in the greatest steede ibid. Other knowledge in respect of the effect a picture without life p. 33. Of the power of the good Angels upon corporall things ibid. They can do what nature can p. 34. Miracles they cannot worke ibid. What a miracle is ibid. They cannot do things as God in an instant though in a very shorte space of time ibid. Their power subjected to Gods will p. 35. What power they have upon the fancy and imagination ibid. The great workes they have to do upon us is upon the innerman p. 36. Being ministring spirits their ministration is spirituall especially ibid. How the Angels speake to our understandings and have influence upon our wills ibid. Of their severall wayes of effecting this wherein the way of their ministration to our spirits will appeare ibid. and p. 37.38 The same way of speaking to us waking and sleeping p. 36. Of the use of phantasmes p. 37. Whatsoever an inferiour power can do a superiour can do it much more ibid. The Alteration of the body by sicknes or otherwise contributes much to a different apprehension and vision of things ibid. Angels can moove the humours as also remoove impediments ibid. Angels go a neerer way to worke in conversing with us then men can and can very presently represent to us what they will p. 38. In what way this is wrought ibid. Severall Corollaries from the former head of the knowledge of the Angels their way of communicating themselves to us ibid. In that respect they have great advantages upon us p. 39. They cannot put in new species into the fancy p. 40. Beware of receiving ill impressions for they are matter to worke on ibid. Gratify and love the Angels for their love and service to us p. 41. We may read their love in its effects ibid. The good Angels according to their talent and trust lay out themselves for our advantage and are extreamly communicating to us but especially to our spirits and inward man p. 42. Prooved by severall reasons