Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	ghost_n	sin_n	sin_v	2,468	5	10.3762	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09434	A godlie and learned exposition upon the whole epistle of Iude, containing threescore and sixe sermons preached in Cambridge by that reverend and faithfull man of God, Master William Perkins, and now at the request of his executors, published by Thomas Taylor, preacher of Gods word ; whereunto is prefixed a large analysis, containing the summe and order of the whole booke, according to the authors owne method, to which are further added, foure briefe tables to direct the reader ...	Perkins, William, 1558-1602.; Taylor, Thomas.	1606 (1606)	STC 19724.3; ESTC S100865	274,393	200

men erre and offend two waies first in opinion and iudgment secondly in practise and life Againe those that erre in opinion are also diuersly to bee distinguished according to the diuersitie of their errors for some erre in the foundation of religion and matters of greatest importance as the Papists at this day when they teach inuocation of Saints iustification by workes a reall sacrifice for the quicke and dead in the Supper with other false doctrines racing the foundation others may hold the foundation but erre in smaller pointes of lesser importance As for example the Anabaptists holding that warre is not to be made nor othes to be taken erre grossely but yet herein though in other points they doe they race not the foundation These ought wisely to be distinguished for hee that erres in the foundation ouerturneth his faith and religion but he that holdeth the foundation and erreth in smaller points doth not 1. Cor. 3.12 If any man build on the foundation hay or stubble 〈◊〉 worke shall burne but himself may be safe One thing it is to beate downe a wall to pull downe a window yea some one side of a house and another to plucke vp the foundation for this destroieth al. Which difference if it had been made and minded many which haue separated themselues frō the Church of England had still remained members of it Secondly of those that erre in opinion some erre of ignorance and blinde zeale seeing no other truth than that they hold as the Iewes did Rom. 10.2 who had the zeale of God but not according to knowledge others erre of malice who know they are deceiued and yet persist obstinately in their error false opinion lest they should lose their credit as Heretikes Now betweene these also a difference is to be put Tit. 3.10 An heretike after once or twice admonition reiect for such a one is condemned of his owne selfe But if the error be of ignorance Paul speaketh If any be otherwise minded the Lord will reueile it Phil. 3.15 But here we must alwaies remember that seeing wee can hardly discerne the ground of mens errors whether they proceede of ignorance or malice wee are euer to condemne their error but haue respect to their persons and not passe sentence rashly against them For the error of the vbiquitie of Christs bodie hath been held and maintained b● many both godly and learned Protestants their error wee are alwaies able to condemne but wee may not condemne their persons no not although they haue defended it of malice or out of the pride of their hearts seeing the Lord might giue them repentance before or at their death Thirdly againe those that doe erre of ignorance must be distinguished for some of them are misled of simple ignorance as those who haue no meanes or very small meanes to come to knowledge others erre of affected ignorance which is when men are willingly ignorant hauing meanes of knowledge but refuse the same As aboue fourtie yeeres agoe the people of this land erred of simple ignorance because they had not the meanes which yet did not excuse thē but now their ignorance is wilfull and affected neglecting at least if not fearfully despising so great saluation and therefore as the sin of the land is greater so the more fearefull is the iudgement like to be if it bee not seasonably preuented by repentance Fourthly there is also wise difference to bee put betweene the author of sects and heresies and those who are by them seduced The Sect-masters and leaders are to bee vsed with more seueritie and sin more grieuously Rom. 16.17 Obserue them which cause diuisions among you as in a wisely ordered Common-wealth the heads of conspiracies and authors of treasons are most aimed at Secondly errors in practise or action is any actuall sinne or offence in word or deede and men that offend in these are not all to bee ranged in one ranke but to bee distinguished For of these first some sin of ignorance not knowing what they doe as Paul persecuted the Church of God ignorantly through a blinde zeale Now ignorance is two-fold first generall ignorance when the thing is vtterly vnknowne secondly speciall when the equitie of a particular fact or some speciall action is vnknowne as oppression and vsurie in generall are knowne to bee euill but many particular actions vnder this kinde are vnknowne to many so to be and sometime these two ignorances are ioyned both together according vnto which we may put difference betweene the faults and offences of men Secondly some sinne of infirmitie who know what they doe but yet are ouercarried by sudden and violent passions of anger feare sorrow or such like vnto euill Thus Peter denied his Master vpon sudden feare of danger Thirdly some sinne of malice being carried vnto euill by the malice of their own will not of ignorance or passion as the former of this the Apostle s●●●keth Heb. 10.26 If we sinne willingly ●●ter we haue receiued the knowledge of the truth there remaineth no more sacrifice for sins Now of this malice of the will there be two degrees first particular when a man wittingly and willingly sinneth against some particular Commandement as Acts 7.51 The Iewes were stiffenecked and alwaies resisted the holy Ghost that is the ministerie of the Prophets in some things not in all Secondly generall malice when a man is carried wittingly and willingly to oppugne all the law of God yea Christ himselfe true religion and saluation by Christ and so reuerseth all the Commandements This is the sinne against the holy Ghost of this degree the Apostle saith there re●●ineth no more sacrifice for sinne this being an vniuersall and generall apostasie Now offenders according to these differences must bee distinguished Further of those that actually offend some sinne secretly when it is knowne but to some one onely and priuately when it is knowne but to some few and the scandall is the smaller Some sinne publikely when the sinne is notorious and the offence giuen great If the offence b● secret the Apostle ruleth the case saying that loue couereth a multitude of such sinnes For the second if the offence be priuate then must thou admonish the party betweene thee and him if hee heare thee thou hast saued and wonne him if not but hee persist in offending tell the Church But hee that offendeth publikely must be publikely reprooued that others may feare 1. Tim. 5.20 By these differences obserued a notable way is made for the recouerie of those that are sliding or fallen from the faith in matter either of doctrine or practise Hence wee learne first that it is our dutie to obserue one another in our speeches and actions or else wee can neuer put any difference in them the end of which obseruing must be not as the manner of many is to imitate others in their euils or traduce or floute men but that of the Apostle Heb. 10.24 Let vs consider one another to

not onely in many examples but in that originall sinne infecteth euery infants soule aswell of the beleeuing as vnbeleeuing parent But if sanctification be not from the parent whence is it From Christ who is made of God vnto vs sanctification 1. Cor. 1.30 1. Coloss. 22. In him are hid all the treasures of it of whose fulnes we receiue grace for grace 1. Ioh. 16. wherein two further points are to be knowne first what thing in Christ is the roote of our sanctification namely Christ his holines as he is man euen as Adams vnrighteousnes is the roote of our corruption Secondly that seeing he is the root of our sanctification it is necessarie there be a coniunction and vnion betweene him and vs before we can partake of his holines and it is the bond of faith which knits vs as members vnto him the head in which regard the Apostle saith he is made of God our sanctification 1. Cor. 1.30 that is the roote and author of it A third point is the measure of our sanctification which is but in part giuen vs in this life the most regenerate man being partly flesh and partly spirit appearing in this comparison Take a vessell full of water let a portion be taken out and an equall portion of hot water put in it become● luke-warme all of it partly hote and partly cold euen so euery man is a vessell of water filled with corruption to the brim if a part of his corruption be taken away and a proportionall part of holines put in stead of it the whole man becomes partly holy partly vnholy of which wee haue an example in Moses Num. 20.8.9 who in smiting the rock so as the water gushed out bewrayed the mixture of faith with vnbeleefe in the same action he takes the staffe therein he obeyed God but he strikes the Rocke twice being commanded only to speake to it and therein he disobeyed for which the Lord was angrie A fourth point is touching the parts of sanctification which may be diuided two waies first it is diuided into mortification and viuification Mortification is a part of sanctification whereby the power tyrannie and strength of originall sinne is weakned and also by little and little abolished which be cōsidered to be not in one part onely but throughout so as when one part of originall sinne decaieth so doth also the rest the ground of which is the vertue and efficacie of Christs death which if any aske what it is and what power it can haue since it is ended I answere it is that power of his Godhead whereby on the crosse hee sust●ined his Manhood and so made his death a satisfaction to the iustice of God for mans sinne It will be further asked how come we to be partakers of this vertue of Christs death and to feele the power of it in our hearts So soone as any man by faith begins to be vnited vnto Christ his death is applied vnto him so that by meanes of our coniunction with Christ we as truly partake of that power of his as he himselfe was on the crosse susteined by it then he feeles sin wounded in him and dying dailie to which hee cannot liue as before The second part of sanctification is viuification or quickning and it is when Christ dwels and raignes in our hearts by his spirit so as we can say we henceforth liue not but Christ in vs the foundation of which is the vertue of Christs resurrection which is nothing else but the power of his Godhead raising his Manhood and freeing him from the punishment and tyrannie of our sinnes this power is conueied from him vnto all his members who being mystically conioyned with him are thereby raised from the graue of their sinnes The second diuision is taken from the faculties of man which are seauen in number 1. The Minde 2. Memorie 3. Conscience 4. Will 5. Affections 6. Appetite 7. The life it selfe In all which this grace of God must appeare 1 The Minde is that part of man which frameth the reason this Paul calleth Ephes 4.5 the spirit of our minde which must be renewed the sanctification of which is called Reu. 3. the eye salue it is a grace cleering the darke minde and dimme vnderstanding containing in it these three things First sauing knowledge 1. Cor. 2.12 whereby we know the things giuen vs of God Some will say what be they Ans. This knowledge may be referred to two heads The first is the knowledge of God The second is the knowledge of our selues The former of these hath two branches first that knowledge of the true God which is life euerlasting Ioh. 17.3 Secondly to know the mercie of God in Christ to my selfe in particular Ephes. 3.18 This is to know the height length and depth of the loue of God to me in special as that God the Father is my father God the Sonne my Sauiour God the holy Ghost my Sanctifier this is the sauing knogledge of God The second head of this sauing knowledge is to know a mans selfe when hee sees the secret corruptions of his heart against the first and second Table to see and to feele this is a worke of grace and an argument of an heauenlie light enlightening the soule The second thing in the sanctification of the minde is after the knowledge of these to approoue the things of God that is to minde and meditate on things spirituall Rom. 8.5 to sauour the things of the spirit namely things pertaining to the kingdome of God Contrarie to the practise of them whose glory is their shame yea whose end is damnation Phil. 3.19 who minde earthly things The third thing is a setled purpose in the minde not to offend God in any thing but to endeuour the doing of his will and the pleasing of him in al things this is called the turning of the mind and is the substance of true repentance 2 The Memorie the sanctification of it is an aptnes by grace to keepe good things specially the doctrine of saluation by which Dauid was preserued from sinning Psal. 119.11 and Mary pondred things concerning Christ and laid them vp in her heart Luk. 2.15 3 The sanctification of the Conscience is an aptnes to testifie alwaies truly that a mans sinnes are pardoned and that hee preserueth in his heart a care to please God 2. Cor. 1.12 This testimonie was Pauls reioycing and Hezekias comfort on his death-bed was the testimonie of his conscience of his vpright walking before God yea this conscience is apt also to checke and curb vs when wee encline to euill so Dauid saith Psal. 16. his r●ines did correct him in the night season and to stirre vs vp to good as the voyce behind vs saying Here is the way walke in it Esay 30.21 4 The Will is sanctified when God giues grace truly to will good as to beleeue feare obey God when a man can say that though he