Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	faith_n	grace_n	temperance_n	1,784	5	11.4380	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03790	A diuine enthymeme of true obedience: or, A taske for a Christian. Preached at Pauls Crosse the tenth of September, 1615. by Anthonie Hugget Maister of Arts, and parson of the Cliffe neare Lewis in Sussex	Hugget, Anthony.	1615 (1615)	STC 13909; ESTC S116568	54,159	76

neuer so entire affection and laboured our callings with neuer so great diligence we are altogether vnprofitable hauing left more vndone then those we haue performed yea and whatsoeuer we haue done is in such great weaknesse Psal 143. 2. that Lord if thoushouldest marke what is done amisse who shall be able to abide it In conclusion therefore let him haue the glory in all things who giueth seede vnto the sower and bread to him that needeth 1. Cor. 9.10 who worketh in vs both to will and to do and we let vs cleanse our selues for when we haue done all we are still vnprofitable seruants Luk. 17.10 And of the Subiectum thus farre now to the praedicate wherein is set downe Remotio mali Remotio mali in 5. viz. Let vs cleanse our selues from all filthinesse of the flesh and spirit Wherin obserue the fiue forenamed passages 1. The property of the worke Cleanse 2. The propriety of the persons our selues 3. The matter to be wrought on filthinesse 4. The generality of the taske all filthinesse 5. The speciality of the parts and powers infected flesh and spirit For the first c. Cleanse which is a metaphoricall speech taken from outward washing for as filth is done away by water so by the helpe of Gods Spirit must we cleanse our selues from sinne You shall reade to this purpose diuers lawes and statutes in Israel of cleansing the Altar Exod 29. of cleansing the Leaper Leuit. 13. of cleansing the house of the Lord 2. Chron. 29. of cleansing Iudah and Ierusalem 2. Chron. 34. of cleansing the people with the gates and entrances of their cities and houses Nehem. 11. And these lawes we know were typicall hauing resemblance of things to come and the same God being our God requireth the same of vs in substance which was prefigured in these ceremonies and shadowes For the Altar is our heart Cor mundum Psal 51. a cleane heart the leprosie is our sinne which stings like a scorpion and infects like a leprosie the house of the Lord are our bodies and soules which are the temples of the holy Ghost Iudah and Ierusalem are the Israel of God which must be holy euen as he is holy and the people and their gates are we here assembled whom of no people he hath made a people that we should sanctifie our gates viz. our affections and actions through which the Spirit of grace shall go in and out Lift vp your heads O ye gates and be ye lift vp ye euer lasting doores purge the altar of your hearts Psal 24.7 cleanse the leprosie of your sinne sanctifie your bodies and soules and though Israel play the harlot yet let not Iudah sinne but make cleane and prepare the doores of your tabernacles Psal 118.19 that the King of glorie may come in Againe I finde by obseruation generally that we are said two wayes to be cleansed which I may call the former and the after labour viz. the inchoation and progression of repentance Man in the former is meerly a patient dead vnto sinne Rom. 7.18 2. Cor. 3.5 in whom dwels no good thing hauing no power to raise himselfe but euen the disposition of the will which is otherwise blindly led and captiue vnto sin it doth proceed of him which workes all good in all 1. Cor. 12.6 But in the other we are in some sort agents cooperary Dei liuely instruments to worke out our owne saluation For the former it is no more possible for a man to cleanse himselfe then to change the spots of a Leopard or to wash white the skin of a Morian The heart of naturall man is so hardened through the deceitfulnesse of sinne that except a more powerfull spirit doth incline and soften and dispose it inwardly to good a man with as good successe may plow on the rocke or sow on the shoare as by words thinke to winne a man to repentance for this cleansing it is the gift of God Ephes 2.4 and the first act thereof is his immediate hand such as all the naturall eloquence and force of man cannot effect For as the wise man speaketh Who can say I haue made my owne heart cleane Prou. 20 19. And as that cripple which eight and thirtie yeares waited at the poole of Bethesda if he had not bene helped by our Sauiour had liued and died a cripple because he was not able to moue himselfe into the waters Ioh. 5.5 so except a more powerfully spirit doth moue yea and compell vs into the maine of Maries weeping water of life we should liue and die and be damned for want of penitencie Dauid therefore for the example of all others thus teacheth vs to turne to the God of our saluation Haue mercie vpon me O God according to c. Psal 51.1 And againe ver 1. Wash thou me throughly from mine iniquitie And againe ver 7. Purge thou me with bysope c. And againe ver 10. Create in me a clane heart O God And so the Prophet Ieremie teacheth See Ez. 36.25 Conuert thou me and I shall be conuerted for thou art the Lord my God Ier. 31.18 And yet not this but the after labour of renouation is the proper and most genuine interpretation of my text Wherein through the grace of God we are become instrumentall agents to cleanse our selues And to this purpose runne all the precepts and commandements which call for our obedience and amendments Ezech. 18.30 Rom. 12.2 Isa 1.16 Turne you turne you c. Wash you make you cleane c. Fashion not your selues like vnto this world but be yerenewed c. And the like These precepts we call Euangelicall which do alwayes presuppose Gods mercifull hand to helpe whose grace is prest and readie to all that call vpon him more willing to giue then we to aske and giueth more then we can desire yea and is not wanting to any except they be wanting to themselues And to what end doth God lend vs eyes and eares and hands and feete but to see and heare and worke and walke So his grace which is giuen vnto vs must not be idle but operatiue to all good workes to adde to our faith vertue to vertue knowledge to knowledge temperance c. 2. Pet. 1.5.6 A man therefore in his renouation is not ficulnus inutile lignum like the image of Baal or the stumpe of Dagon 1. Kin. 18.17 1. Sam. 5.4 Psal 13 5.15 or the idols of the Gentiles which haue eyes and see not eares and heare not mouthes and speake not hands c. But as the sicke which was healed must take vp his bed and walke Mar. 2.11 as the dumbe the blinde the lame and the dead which were restored to speech and sight and strength and life they spake and saw and leaped and gaue glorie to God and as Paul after his conuersion Act. 9.20 must presently preach the Gospell so must we not suffer the grace of

of herbes then a tree and lastly hath boughes and branches wherein the fowles of heauen make their neasts And so the kingdome of heauen is oft compared to things increasing to teach our growth and progresse in weldoing if we haue faith to confirme it Lord I beleeue helpe my vnbeleefe Mar. 9.24 Luk. 7.47 Psal 129.139 if loue to increase it Many sinnes are forgiuen her for she loued much if zeale to enkindle it The zeale of thy house hath euen eaten me vp And as God hath begun and continued a chaine of his high fauours towards vs in predestinating calling Rom. 8.30 iustifying sanctifying and glorifying his Church so let vs encounter his loue with all diligence ioyning to our vertue faith to faith knowledge to knowledge temperance to temperance patience to patience godlinesse to godlinesse brotherly kindnesse to brotherly kindnesse loue 2 Pet. 1.5.6 And thus by ioyning together the linkes of this golden chaine of his graces we must grow vp from grace to grace Reason 1. Because we are as new borne babes and as a building begun As new borne babes desire the sincere milke of the word that you may grow thereby 1 Pet. 2.2 Now as babes which are not fed do perish and as a building begun and not followed comes to nothing it is euen so in the nursing and building of the inward man 2. Because we haue tasted of the good word of God and the powers of the world to come and therefore if we proceede not in well doing we crucifie the Lord anew vnto our selues and make a mocke of his fauours Heb. 6.6 Vse 1 1. This serueth for the examination and condemnation of those which the world calls harmelesse men who haue set vp their pride in this viz. To do no harme But he which proceeds no further is as one that hauing a long iourney to trauell doth pitch downe his rest in the midst of the way but as the Israelits that staied and died in the desert they saw not the land of Canaan no more shall any such see the saluation of God for the breach of the law is not onely commission but omission and the wages of sinne is death and omission of duty is commission of iniquitie This I say that he which endeuoureth an harmelesse life to deale vprightly and iustly and not to defraud or wrong his brother this man is in the way to the king dome of heauen but if thou wilt be perfect Hoc vnum restat do well and endeauour thy selfe to euery good work and thus we must grow in grace that we may attaine to ful holinesse and that is the perfection of our worke and the part that now ensueth To full holinesse The Apostle would haue vs like the wise builder in the Gospel who gaue not ouer his worke till he brought it to perfection we must grow to full holinesse from whence obserue No man must content himselfe with the beginnings of viuification but endeauour perfection The Israelits gathered Manna euery day but vpon the Saboath day to teach vs and teach thē that vntil that euerlasting Saboath of rest where we shall be glorified bodies and soules we must neuer stand still in our Christian growth But as the waters spoken of in Ezechiel grew vp by degrees first to the ankles then to the knees then to the loynes and lastly to the head and as the wheate our Sauiour spoke of grew vp by degrees first there was the blade thē came the stalke after that the full corne but lastly came the haruest euen so like that water we must grow higher and higher til we come to our head Christ and like that corne riper and riper vntill the end of the world when the Lord shall winnow the chaffe from the wheate the wheate he shall receiue into his garner but the chaffe to be burnt vp with vnquenchable fire Thus we must grow vnto full holinesse Mat. 2.9 For as the starre which directed the wise men in their search ceassed not till it came to the place where Christ was and there it stayed so must we not stay in the course of holinesse till we come to heauen where God is And as the kine of the Philistims which drew the Arke of God 1. Sam. 6. though they were milch and had calues at home the one to weaken them the other to withdraw them yet without turning to the right hand or left they kept on their way till they came to Bethshemesh so hauing once ioyned our selues to the yoake of Christ and bearing the arke of his law vpon our shoulders in the way of a vertuous life though we haue many hindrances wordly allurements the diuels temptations and our owne sinfull prouocations yet must we keepe on the way of holinesse to perfection and so the apostle exhorteth Phil. 3. Let vs as many as be perfect be thus mindid Luk. 1. like Zachary and Elizabeth of whom Saint Luke reporteth that they were both righteous befor God walking in all the commandements and iustifications of the Lord without rebuke that is without iust exception to be taken against them yet to dreame of an absolute and Angelicall perfection in a mortall man was the errour of the Pelagian heretikes but our perfection is in part not wholly in respect not absolute or perfect we may be said towards men but not in relation to God There is also a perfection by way of comparison with others and so optimus ille est qui minimis vrgetur he is the most perfect man which hath the fewest faults Yea and further there is a perfection of holinesse secundùm huius vitae modum according to the measure and proportion of this life and this perfection euery good man must haue Saint Paule describes it thus Phil. 3.3 I account not my selfe that I haue attained perfection but one thing I do I forget that which is behind and endeauour my selfe to that which is before and follow hard toward the marke for the price of the high calling of God in Christ Iesus So that this is the point We must resolue endeauour contend and striue for perfection as for a prize euer be adding grace till we are in some sort according to the capacity of our humane nature perfect men in Christ Ie sus and to this our Sauiour exhorts Beye perfect as your heauenly Father is perfect Math. 5.48 neither must we desist till we come to full holinesse Reason Because non progreds est regredi and our life is like the tumbling of a bowle vp an high hil which if it be throwne part of the way or halfe or more it returneth againe but if it be throwne to the top there it resteth so the hauen of holinesse it is Olympus an high hill which we must climbe to the top for to sticke or stay in the midst is but lost labour Againe our life is as a Boate rowed against the streame where if the rowers stay it goeth backeward of it selfe so in