Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	diligence_n	patience_n	temperance_n	1,924	5	11.3631	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A11458	Two sermons preached at Paules-Crosse London The one November 21. the other Aprill 15. 1627. By Robert Saunderson, Bachelour in Divinitie, and sometimes Fellow of Lincolne Colledge in Oxford.	Sanderson, Robert, 1587-1663.	1628 (1628)	STC 21709; ESTC S112209	107,028	135

quisque melius sapit eo deterius delinquit Gregor in pastorali greater then any sinne of Ignorance b Iam 4.17 To him that knoweth to doe good and doth it not to him it is a sinne saith St. Iames Sinne beyond all plea of excuse Saint Paul though he were a c 1. Tim. 1.13 Persecutor of the Truth a Blasphemer of the Lord and injurious to the Brethren yet hee obtained Mercy because he did all that ignorantly His bare ignorance was not enough to justifie him but he stood need of Gods mercy or else hee had perished in those sinnes for all his ignorance But yet who can tell whether euer hee should haue found that mercy if he had don the same things and not in ignorance Ignorance then though it doe not deserue pardon yet it often findeth it because it is not joyned with open contempt of him that is able to pardon But hee that sinneth against knowledge doth Ponere obicem if you will allow the phrase and it may be allowed in this sence hee doth not onely prouoke the Iustice of God by his sinne as euery other sinner doth but he doth also dambe vp the Mercy of God by his contempt and doth his part to shut himselfe out for euer from all possibility of pardon vnlesse the boundlesse ouer-flowing mercy of God come in vpon him with a strong tide and with an vnresisted current breake it selfe a passage through Doe this then my beloued Brethren Labour to get knowledge labour to increase your knowledge labour to abound in knowledge but beware you rest not in your knowledge Rather d 2. Pet. 1 5.7 giue all diligence to adde to your knowledge Temperance and Patience and Godlinesse and brotherly kindnesse and Charity and other good graces Without these your knowledge is vnprofitable nay damnable e Eccles. 1.18 Qui apponit scientiam apponit dolorem is true in this sence also Hee that increaseth knowledge vnlesse his care of Obedience rise in some good proportion with it doth but lay more roddes in steepe for his owne backe and increase the number of his stripes and adde to the waight and measure of his owne most just condemnation Know this that although Integritie of heart may stand with some ignorances as Abimelech here pleadeth it and God alloweth it yet that mans heart is deuoyd of all singlenesse and sincerity who alloweth himselfe in any course hee knoweth to be sinfull or taketh this liberty to himselfe to continue and persist in any knowne vngodlinesse And thus much for our second Obseruation §. 22. Obseru III. Morall Integrity may be in the heart of an vnbeleeuer I adde but a Third and that taken from the very thing which Abimelech here pleadeth viz. the integritie of his heart considered together with his present personall state and condition I dare not say he was a Cast-away for what knoweth any man how God might after this time and even from these beginnings deale with him in the riches of his mercy But at the time when the things storyed in this chapter were done Abimelech doubtlesse was an vnbelieuer a stra●ger to the covenant of God made with Abraham and so in the state of a carnall and meere naturall man And yet both he pleadeth and God approueth the innocency and integrity of his heart in this busines Yea I know that thou diddest this in the integritie of thine heart Note hence That in an vnbelieuer and Naturall man and therefore also in a wicked person and a Cast-away for as to the present state the Vnregenerate and the Reprobate are equally capable and equally incapable of good things there may be truth and singlenesse and integritie of heart in some particular Actions §. 23. With the Explication We vse to te●ch and that truely according to the plaine euidence of Scripture and the judgement of the ancient Fathers against the contrary tenet of the later Church of Rome that all the workes of vnbeleiuers and naturall men are not onely stained with sinne for so are the best workes of the Faithfull too bu● also are really and truly ●innes both in their owne Nature because they spring from a corrupt fountaine for a Ioh 3.6 That which is borne of the flesh is flesh and it is impossible that a b Math. 7.18 corrupt tree should bring forth good fruite and also in Gods estimation because he beholdeth them as out of Christ c Math. 3.17 in and through whom alone he is well pleased St. Augustines judgement concerning such mens workes is well knowne who pronounceth of the best of them that they are but splendida peccata glorious sinnes and the best of them are indeed no better We may not say therefore that there was in Abimelechs heart as nor in the heart any of man a Legall integrity as if his person or any of his actions were innocent and free from sinne in that perfection which the Law requireth Neither yet can we say there was in his heart as nor in the heart of any vnbelieuer an Euangelicall integritie as if his person were accepted and for the persons sake all or any of his actions approued with God accepting them as perfect through the supply of the abundant perfections of Christ then to come That first and Legall integrity supposeth the righteousnesse of workes which no man hath this latter and Euangelicall integrity the righteousnes of Faith which no vnbelieuer hath no mans heart being either Legally perfect that is in Adam or Euangelically perfect that is out of Christ. But there is a third kinde of integritie of heart inferiour to both these which God here acknowledgeth in Abimelech and of which onely we affirme that it may be found in an vnbeleiuer and a Reprobate and that is a Naturall or Morall integrity when the heart of a meere naturall man is carefull to follow the direction and guidance of right reason according to that light of Nature or Reuelation which is in him without hollownes halting and hypocrisie Rectus vsus Naturalium we might well call it the terme were fit enough to expresse it had not the Papists and some other Sectaries by sowring it with the leauen of their Pelagianisme rendred it suspitious The Philosophers and learned among the Heathen by that which they call a good Conscience vnderstand no other thing then this very Integritie whereof we now speake Not that an Vnbeleiuer can haue a good Conscience taken in strict proprietie of Truth and in a spirituall sence For the whole man being corrupted through the fall of Adam the Consc●ence also is wrapped in the common pollution so that d Tit. 1.15 to them that are defiled and vnbelieuing nothing is pure but euen their mind and Conscience is defiled as speaketh St. Paul Tit. 1. and being so defiled can neuer be made good till e Heb. 10.22 their hearts bee sprinkled from that pollution f Heb. 9.14 by the blood of Christ who through the eternall