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	patience_n	temperance_n	4,962	5	11.6128	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13024	The Christians sacrifice much better then all the legall sacrifices of the Iewes; and without the which, all the said legall sacrifices of the Iewes, euen when they were in force, were not acceptable to God. Or, a logicall and theologicall exposition of the two first verses of the twelfth to the Romanes, with all the doctrine in the said two verses, plainly laid forth, and fitly applied according as these times do require the same. Wherein also besides the orthodoxall exposition of the said words, diuers other places of Scripture by the way occurring, before somewhat obscure, are so naturally interpreted, as that the iudicious reader shall thinke his paines well bestowed in vouchsafing to reade this treatise following. With the authors postscript to his children, as it were his last will and testament vnto them.	Stoughton, Thomas.	1622 (1622)	STC 23314; ESTC S100120	224,816	288

know they shall be in heauen with him as they know himselfe to be there and whiles he was here to haue prayed for vs that we might be there where he should be yea by which vnion we do already sit with Ephes 2. 6. him in the heauenly places Tenthly the Apostle hath assured vs that he will make our vile bodies like vnto his glorious bodie and that when he Philip. 3. 21. Col. 3. 4. shall appeare we shall appeare with him in glorie and Iohn saith we shall be like him and see him as he is 1. Ioh. 3. 2. Eleuenthly the wicked souldiers that brake the bones of the theeues crucified with Christ could not breake his bones because it was written of the Passe-ouer a type of Christ A bone of him shall not be broken Was it not possible for a bone of his naturall bodie to be broken because it Ioh. 19. 33. 36. was so written and shall it be possible for any whole member of his mysticall bodie to be vtterly lost Twelfthly and lastly not to be tedious herein None of the sheepe of Christ that haue heard his voice and followed Ioh. 10. 28. 29. him can be taken out of Christs hand because the Father that hath giuen them vnto him is stronger then all And all the children of God begotten againe through the rich mercie of God are kept and guarded as I said before by the power of God c. Is it not blaspemous either to say that God is 1. Pet. 1. 5. In Chap. 1. at the end vnrighteous or to denie his omnipotencie that he is not able to keepe his owne May we not vpon these grounds crie out O the vnsearchable riches of Gods goodnesse as well as of his wisedome May we not breake out into admiration of the happie and blessed state and condition of all them that are partaker of such mercies of God Oh then how forcible an argument is this of the Apostle to prouoke vrge and presse all by these mercies to present their bodies a sacrifice vnto God Yea certainly this argument is greater then whatsoeuer can be vrged to this purpose from all the iudgements of God We are many times prouoked Ios 23. 8. c. and 24. 14. 1. Sam. 12. 24. to cleaue vnto God to feare God c. by consideration of the great works of his mercie for this life both performed and also promised how much more then ought these his great mercies of the life to come quicken vs thus to present our bodies a sacrifice liuing holy acceptable Therefore this Apostle from the doctrine of the resurrection of the dead in that glorious maner that he had described the same inferreth this exhortation to stedfastnes in iudgement and to abounding in all good workes with constancie Therefore my beloued brethren be stedfast 1. Cor. 15. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is rest your selues in the former doctrine as in a seate or chaire of state after ye haue bin wearied with the errors of false Apostles to the contrary be vnmoueable let no man vnseate you abounding always in the worke of the Lord forasmuch as ye know euen certainly that your labour is not in vaine in the Lord. Doth not the Apostle Peter also from the same certaintie of Gods future mercies exhort the Christian Iews with all diligence to adde to their faith 2 Pet. 1. 5. 6. Vt virtus à nomine vir proforti strenuo ita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deriuatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 autem est Mars quam Poetae imperunt Deum b●lli vertue or rather fortitude or courage according to the deriuation of the Greeke word and to their said courage knowledge for the better direction thereof and to knowledge temperance because men of courage are commonly intemperate and to temperance patience and to patience godlinesse and to godlinesse brotherly kindnesse and to brotherly kindnesse loue euen towards all men Doth not Iohn likewise exhort to loue one another vnfainedly and in deed as well as in word from our knowledge that we 1. Ioh. 3. 14. 18. 19. are translated from death vnto life and of our being in truth for the present and from assurance of our hearts before him for the time to come Away therefore with all doctrine of Poperie that teacheth the certaintie of Gods mercie to come to be the doctrine of securitie and libertie Away with all Arminianisme that teacheth that no man can be sure of his saluation and that men partaker of the former mercies may for all that lose all Heb. 6. 9. and vtterly and finally fall away from grace All obiections to the contrary are strawy watery and weake The mainest obiection of all other from Heb. 6. 4. c. is dog-lame yea the legs thereof are so cut off in the very 9. 10. same place vers 9. 10. that it must haue legs made of wood to support it that will be burnt with the fire For the Apostle adding that he was perswaded better things of them and such as did accompanie saluation prouing the same from the very righteousnesse of God in those respects that before I haue spoken doth by his said words plainly teach vs that he had not before spoken of such things as necessarily accompanie saluation Can there be any thing better then faith and these mercies of God apprehended by faith Therefore it is certaine that the Apostle had not before spoken of such things as in verse the 9. he calleth better things and such as accompanie saluation They that fall away from the communion of Saints and that lose their taste of those mercies they seemed to haue neuer were of the Saints neither euer indeed had receiued those 1. Ioh. 2. 19. mercies I haue seene a little dog-bolt booke lately published by some that style themselues falsly called Anabaptists but it is lamentable to see how the poore men moile themselues in their errors and how they are puzzled with the former place of Iohn labouring to answer it but most fouly abusing it saying themselues cannot tell what They multiply words indeed but in them not a word to purpose neither worth any answer But to returne and proceed doth not this our Apostle from the very promises of God made to the Iewes in old time mentioned in the end of the 2. Cor. 6. prouoke vs Gentiles engrafted into Christ to purge our selues from all 2. Cor. 7. 1. filthinesse of the flesh and of the spirit c. As for the words following in the feare of God and the like elsewhere they are onely to be opposed to presumption and are to be vnderstood as motiues to the more watchfulnesse in respect Philip. 2. 12. of the weaknesse of our selues whiles we liue in the flesh and of other that in particulars haue deeply fallen and also as I said before of the manifold and mightie aduersaries of our saluation yea not onely in respect

highly that we should receiue them as the Galatians sometime did Paul Gal. 4. 14. 2. Cor. 5. 20. euen as an Angell of God yea as Christ Iesus himselfe for whom they are Ambassadours and finally that if it were possible as Paul speaketh in the former place to the Galatians we should plucke out our owne eyes and giue them vnto them if thereby we might do them good If as Christ laid downe his life for vs we ought to lay downe ours for the 1. Ioh. 3. 16. brethren should we not much more do the same for faithfull Ministers that teach vs and are Gods hands to deliuer Isai 52. 7. Rom. 10. 15. these mercies vnto vs How beautifull are the feet of them that bring glad tidings Shall their faces then be odious vnto vs so indeed they are to many especially if the Ministers preaching neuer so freely and without any charge vnto them do reproue them or theirs yea if from the guiltinesse of their consciences they do but thinke themselues or theirs reproued then they take them to be their enemies as Ahab did Eliah Sometime also they shake their 1. King 21. 20. Psal 22. 7. Math. 27. 39. heads at such Ministers as Dauids enemies did at him as a type of Christ and as they that passed by did at Christ himselfe vpon the crosse and as the bull doth at the dogs But of the regard of the Ministers of the word more afterwards Here also from these words the mercies of God let vs learne humilitie and acknowledge all that we haue to come from Gods mercie in respect of our miserie euen a pluralitie of mercies in respect of the pluralitie of our miseries How then can any boast of any merits in respect of any works How can any man glorie in himselfe Yea let all men giue all glorie to God for deliuering them from their manifold miseries by vouchsafing them so manifold mercies But it shall be sufficient thus briefly to haue pointed as it were with the finger at this point of humilitie by Gods mercies To conclude this argument from Gods mercies the more mercie that any man hath receiued the more let him present his bodie a sacrifice to God But wil some man say do you not forget your selfe by speaking of more mercie For did you not before say that all Gods mercies of the life to come go together and he that hath one hath all if therfore euery one haue all that hath any how can he haue more can there be more then all I said so indeed and so say againe and do not you forget your selfe that thinke to take me napping your selfe being napping For to omit that before in saying as now you charge me that all Gods mercies go together I spake onely of his mercies for the life to come I haue now spoken of the mercies of this life which are giuen more in number to one then to another to omit this I say I pray you remember that before I spake of mercies in the plurall number now I speake of mercie in the singular number Although therefore all Gods common mercies for the life to come and accompanying saluation do go together so that where there is one there are all yet I said also before that the mercies of God are giuen in seuerall measures touching the particulars knowledge faith hope loue patience humilitie temperance c. go all together yea so that he in whom any sinne reigneth hath none of all these notwithstanding though he that hath one of these hath all yet euery man hath not these in the same measure some haue knowledge in a greater measure then other so also faith the same is to be said of the rest This therefore is my meaning that euery man the more knowledge the more faith he hath the more hope the more loue and the more and greater measure he hath of any other mercie the more he giue himselfe a sacrifice to God for the more glorifying of God Let no man boast of greater mercies of God in him then are in other but let him consecrate himselfe the more vnto God and glorifie God the more Thus much of the three arguments prefixed to the exhortation CHAP. IIII. Coutaining an entrance into the exhortation and an explication of the words thereof Present your bodies a sacrifice NOw followeth the exhortation it selfe wherein I will first open the seuerall words and note some points of doctrine in them and then speake of the whole exhortation The words are these Present your bodies a sacrifice The word by some translated giue by our new Bibles present commonly signifieth and is vsed for adesse to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to present be present Sometimes for probare to proue as when Paul saith his aduersaries could not proue the things whereof Act. 24. 13. they accused him Sometimes for commendare to commend as Meate doth not commend vs vnto God and very often 1. Cor. 8. 8. to present as here it is translated viz. in the places noted in the margin and often elsewhere For I do but name Luc. 2. 22. Ro. 6. 16. 19. 2. Cor. 4. 14. 11. 2. Col. 2. 22. Eph. 5. 27. the places in haste to the words following So I take it in this place By bodies here synecdochically he meaneth the whole man * Bodies and our bodies bodies and soules and the pronoune yours is not altogether to be neglected but to be well obserued as excluding the bodies of beasts and the bodie of Christ The former law for sacrificing of beasts is abolished by the bodie of our Lord Iesus Christ offered and sacrificed by himselfe and so accomplishing and performing all typically signified by the former sacrifices of beasts Touching Christs owne bodie and Christ himselfe none in heauen or in earth neither man nor Angell euer was or now is worthy or meete to offer the same but Christ himselfe Christ with once offering of himselfe did beare the sins Heb. 9. 28. Heb. 10. 10. of many c. And by his will are we sanctified through the offering of the bodie of Christ once for all c. And his bodie being now in heauen and there to remaine till his comming Act. 3. 22. to iudgement how can it be offered by any vpon the earth And who by the doctrine of the Papists themselues knoweth when it is offered For without the intention of the Priest for making thereof there is no offering of it as themselues affirme in the celebration of their Masse Now who knoweth or can know the intention of the Priest Whether also do they make the bodie of Christ as they speake in the state of humiliation or of glorification Is God also the onely maker of all other things euen of the least worme and can a shauen Priest make the bodie of Christ Did the onely mightie power of God raise the bodie of Christ out of the graue and afterward exalt it to heauen and shall euery such

do also approue and allow it Therefore Peter making this to be the end of manifold 1. Pet. 1. 6. 7. light and short afflictions in this life that the triall of our faith much more precious then of gold tried in the fire might be found to our praise honour and glorie c. vseth both the nowne triall and also the passiue particle being tried that come from the same roote from whence the actiue verbe here vsed also cometh and so doth signifie our faith approued and the gold also purged from all drosse by the fire and so made manifest to be good and currant Howsoeuer we take this word whether for prouing or The necessitie of knowledge approuing it being written to an whole Church teacheth that all ought to haue knowledge themselues to trie For without knowledg there can be no trial So elsewher 1. Thes 5. 21. 1. Ioh. 4. 1. we are willed to proue all things and to trie the spirits This we must do of our owne knowledge not relying vpon the Church onely Are not the men of Berea commended Act 7. 10. Hab. 2. 4. for prouing the doctrine of Paul himselfe And how did they proue it By the Church No but by the Scripture As euery man must liue by his owne faith and not by the faith of another so for triall what is the will of God he must haue knowledge of his owne The knowledge of another will do him little good Ignorant men that doubt of pearles or precious stones or gold may trie the same by the knowledge of other that are skilfull and faithfull but in matters of saluation they must not trust onely to the knowledge of other how learned or faithfull soeuer Therefore we are charged to ioyne knowledge with faith and 2. P●t 7. 2. Pet. 3. 18. other vertues and to grow in grace and in the knowledge of our Lord Iesus Christ and Paul longed and prayed to be with the Philippians that by his presence their loue might abound Phil. 1. 9. 10. more and more in knowledge and in all iudgement whereby they might be able to proue vsing the word here vsed things that differed c. Neither is there any true faith without Ephes 4. 13. Tit. 1. 1. knowledge For knowledge is the genius in the definition of faith The Gentiles also are said to be alienated from the Ephes 4. 18. life of God through the ignorance that was in them And how shall a man examine himselfe before the Supper of the 1. Cor. 11. 28. 2. Cor. 13. 4. Lord and trie whether he be in the faith or no without knowledge But hauing written at large elsewhere of the necessitie of knowledge I will say no more in this place for proofe thereof or for the confutation of the Popish and dol●ish doctrine for Ignorance to be the mother of deuotion thereby to make all fooles and dolts and so of their religion In which respect vnderstanding deuotion to their religion they speake most truly For none of any knowledge will haue deuotion vnto it Oh that some would seriously consider of the former last place to the Corinthians for examining whether they are in the faith or no for proofe of Christ speaking in the 2. Cor. 13. 3. 5. Ministers of the Church of England by faith wrought and increased in the hearts of many through their ministerie then would there not be so much question of their ministery whether it be Christian or Antichristian as there hath bin But to returne When the Apostle exhorteth these Romanes to be transformed to God by the renewing of their mind for the prouing what is the will of God he thereby teacheth vs that we cannot possibly proue what is the will The will of God cannot be proued but by them that haue renounced conformitie to the world transformed themselues to God and be renewed in their mind 1. Cor. 2. 14. Ioh. 3. 3. Mat. 16. 17 Ephes 1. 17. 18 Mat. 16 23. Mark ● 33. of God except we first haue renounced conformitie with the world and be also transformed to God and renewed in our mind For all the wisedome of the flesh is enmitie to God One enemie will neuer iudge well of the will of another neither is the naturall man capable of the things of the Spirit of God Except a man be borne againe he cannot see the kingdome of God He cannot vnderstand the mysteries thereof Whatsoeuer any man knoweth of Christ vnto saluation flesh and blood hath not reuealed the same vnto him but the Father of Christ himselfe by his holy Spirit the which is therefore called the Spirit of wisedome and reuelation to enlighten our vnderstanding c. Without this Spirit man sauoureth not the things that are of God but the things that are of men The vse of this point therefore briefly is as to refute the Popish doctrine of mans naturall capacitie of the mysteries of God so also to instruct vs that if euer we will proue and know and approue this will of God then we leaue off conformitie to the world and labour to be transformed to God and renewed in our mind For what is the cause why many in these dayes neuer so much as trie and examine what is the will of God much lesse approue it to be such as it is Euen this that such haue not renounced the conformitie of the world neither turned to God nor renewed in their mind Whatsoeuer and how excellent soeuer this will of God be in it selfe yet it is obscure vnto them Though they heare this will of God neuer so perspicuously and plainly laid forth opened vnto them yet all things are done in parables vnto them that seeing they Mark 4. 12. may see and not perceiue c. Let such therefore looke to themselues in time not onely that contemne the word neglect the hearing thereof but that also are euer-learning 2. Tim 3. 7. and neuer be able to come to the knowledge thereof lest they be of the number of them of whom the Apostle saith If our 2. Cor. 4 3. Gospell be hid it is hid to them that perish Moreouer to whom God hath reuealed this his will let them giue thanks to God the Father the Lord of heauen and earth in this behalfe as our Sauiour did for reuealing Mat. 11. 25. the same to the babes of his time and as Paul did for the 1 Cor. 1 5. enriching of the Corinthians by Iesus Christ in euery thing in all vtterance and in all knowledge But how shall we be so withdrawne from conformitie to the world and be transformed vnto God and renewed in our minds It is the worke onely of God yet he worketh it by meanes especially by preaching his word wherein this will of God is contained yea he beginneth it vpholdeth it and increaseth it by this meanes as also by much reading and meditation of the said word by conference likewise with them that

Cor. 3 9. with him Moreouer to giue libertie to our eares so to itch after varietie of teachers though they be good neglecting our owne not inferiour vnto them or if in gifts inferiour yet sound and painfull is the next stept to itching eares that 2. Tim. 4. 3. 4. shall not endure sound doctrine but itch after such as by whom eares and hearts shall be turned from the truth to fables Popish or other Let no man be too confident of himselfe touching this danger For the more confident for the most part men are in this kind the sooner they are ouertaken and bewitched with such teachers as some examples before mentioned testifie Are any also that are so confident so well grounded in the truth and so well affected towards any Ministers as the Galatians were towards Gal. 4. 14. 15. Gal 3. 1. Paul who notwithstanding were so soone bewitched not to obey the truth that Paul himselfe began in his Epistle with a sharp reprehension by way of admiration that they were so soone remoued from him that had called them into the grace of Christ vnto another Gospell Let him that thinketh 1. Cor. 10. 12. he stands take heed lest he fall Especially let such take heed hereof that are much caried with the world For who may thinke himselfe stronger then Demas whose saluations Paul had before remembred to the church of Colosse and Col 4 14. Phil. 2. 4. whom he had reckoned among other his fellow labourers yet euen him he brandeth afterward for one that had forsaken 2. Tim. 4. 10. him and embraced this present world But indeed such as professe much and yet loue the world much and the things that are in the world are scarce worth six pence a 1. Ioh. 2. 15. douzen For how can they not hauing the loue of the Father in them Such confidence also argueth that inward pride which Peter opposeth to that humilitie wherewith he exhorteth such yongers as now I speake of inwardly to deck 1. Pet. 5. 5. themselues pressing y● said exhortation with this argument from the effect both of that pride and also of the former humilitie that the Lord resisteth them that are so proud and giueth grace to them that are so humble Againe who euer knew or heard of any age wherein all Ministers were of equall gifts As in other men so also in Ministers there haue bin are and will be diuersitie of gifts though the same 1. Cor. 12. 4. Spirit and to euery one of vs is giuen grace according to the Ephes 4. 7. measure of the gift of Christ What a confusion therefore would this breed in the Church for euery one to make choice of his teacher and to go to whom he list I haue the more laboured in this point because I haue obserued some mens ministery to be so highly magnified as if euery word they spake were worthy to be written in letters of gold but the ministerie of other without any iust exception against it to be so abased not perhaps in word but that more is in deed as if no word they spake were worthy to be written in the earth I speake nothing herein to coole the heate of any I wish euery sparke of good zeale in any to be a great coale euery coale to be a great fire-brand and euery brand to be such a flaming fire as much water may not quench neither Cant. 8. 7. the floods may drowne For alas the hotest true zeale of most is colder then our last Winter and Spring haue bin But therefore haue I written thus much to direct the zeale of all that it may be according to knowledge and that knowledge Rom. 10. 2. Phil. 1. 9. and iudgement may go with loue lest otherwise it ouerflow the banks It is good to be zealously affected so that the Gal. 4. 18. thing wherein we be zealous be good There be too many that crie downe Oh that there were more to crie to euery man Awake thou that sleepest c. and Be zealous and amend Ephes 5. 14. Reu. 3. 9. And let all men be more humble not too harshly to censure such Ministers before spoken of neither so to discourage them hauing other discouragements too many and faithfully preaching the word and gracing the same with a life beseeming Especially let all professors beware of so doing because their indignities against such Ministers are greater and wound the heart more deeply then all the wrongs and iniuries of open enemies and then can easily be cured To draw towards an end of this point let all men be the more carefull to heare such Ministers so preaching and so liuing as before hath bin said because if Ministers neglect their people and be absent from them euery man is ready to crie out on them and yet the cases are pares euen equal both Ministers and people that wander from their places are like to birds that wander from their nests Is there Pro. 27. 8. no danger herein As I said before so I say againe on other dayes lawfull to be trauelled on let all men take what paines they can for hearing the word so that they be do●rs of the word not hearers onely deceiuing themselues and shewing forth their Iam. 1. 22. Rom. 2. 13. good works not abusing that place of Christ against ostentation and doing good to be seene of men vnder colour Mat. 6. 1. c. whereof some boast of that which they do not but remembring that he that hath forbidden such ostentation hath also commanded vs to manifest our faith by good works and so to let our light shine before men that they may Mat. 5. 16. see our good workes glorifie our Father which is in heauen Yea let them shew their good workes according to their knowledge according to their states and callings according to their abilities according to the times according to the necessities of other according to the defect of good works in other that is the more other shew their wickednesse not fearing who behold it the more let them shew their goodnesse prouoking themselues to loue and to Heb. 10. 24. good workes and abounding alwayes in the worke of the Lord 1 Cor. 15 58. knowing that their labour is not in vaine and not being wearie in wel doing because in due season they shall reape a hundred Gal. 6. 9. for one if they faint not This I haue the rather added because as the impudent whore in the Prouerbs by bragging of her peace-offerings and paiment of her vowes Pro. 7. 14. deceiued the silly yong man and with much faire speech ver 21. caused him to yeeld to her filthy lusts so some I would there were not too many in these dayes make their much hearing and going to many Sermons a cloake of much wickednesse thereby making the name of God himselfe and 1. Tim. 6. 1. his doctrine to be blasphemed and hardning other