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
A18923	A manuel of the Bibles doctrine for law and Gospell, letter and spirit, signe and thing signified reduced to the first chapter of Leuiticus: Wherewith (occasionally) be plainely considered, and briefelie concluded, the most mayne questions wherewith the christian churches be combied. By H.C.	Clapham, Henoch.	1606 (1606)	STC 5344; ESTC S114490	51,700	285

Ignorance therefore in the sixt chapter the holy ghost laieth downe a sacrifice for such as haue sinned of knowledg For the opposite vnto ignorance is not willingnes but knowledge Besides that to sin hecousiōs that is with willingnes as is intimated vnto the Hebrews that beste vnderstood the qualities and forms of Sacrifice vnto such there remaineth no more sacrifice f●…r sinnes Willingnes there is a sin cōmitted against knowledg frāckly freely without restraint check of cōsciēce euen as the voluntary sacrifice was to be offred to God with a frank and free mind and pleasing of conscience which indeede is the great sin against the holy ghost represented by such sinnes in Israel as were done not only wittingly but also extensa ma●…u with an hy hand all freedome of strength for which sinne indeede there was no sacrifice ap pointed but the soule that so sinned was to be left vnto the maiestrates sword No●…atus the heretique who denied hope of remission to all such as sinned after baptism and of knowledge hee was therefore for vnder standing so Hebr. 10. 26 as farre wide on the one side as others haue been on the other side that for that verse sake haue denied or at least called into question the authority of that Epistle to the Hebrewes Nor can but many such grieuous errours followe the ignorance of Leuiticall ceremonies howsoeuer som of our Nouelists if they haue not left their euill their diuell will with Ismael flout therat til they haue flowted themselues out of Abrahams familie and the state of grace All the sacrifices thē spoken of in this section ar either offred vp for sin don of Ignorāce or otherwis through infirmitie cōmitted of Knowledge Wherein may be obserued the Lords exceding gratious prouidence towards his Church who for euery soar hath prouided a salue and his Son Iesus he hath made the Physitian Only for such Apostates as are so farre from being sore as they are wholie Become seared in conscience and theresore sinne against knowledg and former feeling spoken of in Hebr. 6. 4. 5. so despise the cōmunion spoken of in heb 10. 25. 38. 39. there remains indeede no sacrifice for that sin which S. Iohn intimates when he saith There is a si●…ne vnto death I say not that thou shouldst traye for it but to such remaines as in Hebr. 10 27 a fearefull looking for of iudgemente and violente fire which shall cousume deuour aduersaries Dallie therefore not with sinne after knowledge least it eat vp all conscience leaue no place for repentance I am not ignorant that manye haue spoken much of this sin against the Holy-ghoste but grounded on their owne surmises not on diuine scriptures Peter Lombard the great master of sentences hath laboured to define it but it stickes as bird-lime on his fingers and needes some wiser then S. Thomas a watering to wash his fingers on it Section 8. THere bee other sortes of sacrifice then these spoken of in the former section as the sacrifice of vowes and Aaronicall installments but al of them beeing bleeding oblations arguing as afore the blood of Christ Iesus cleansing vs from sin in which respect the oblations blud if any drop thereof fell vpon a garment was to be washed out in the holy place so holy the sign of Christs blood was in respecte of the end intended all of them I say being bleeding oblations they are to be referred vnto the former diuision There be also in Gen. 31 54 1 Sam 9 12 1 Kings 1921 speaches of Zebachs which some haue taken for sacrifices as also that the people were feasted with these holy things The worde indeed in Zebach in all the places but not therfore a sacrifice no more thē euery Corbā or Mincha is a ceremonial guift for the two latter places they were Zebachs that is in propriety mactatiōs or slaughters appointed for cōfortable bāquets For as Israell might not sacrifice any where but at the doore of the Tabernacle Leui. 17 3 c so none but the Priestes their males wer to eat of the holy reliques Le. 7. As for that of Iaa●…ob either it must be cōcluded that he sacrificed aparte and afterwardes made a banquet ioyntly of other victualls or els that it was as the former but a common Ze bach or slaughter for mutuall eating togither The sacrifice remayning to bee handled is that in Leuit. 1. which also is a sacrifice for expiation of sinne seeing it draweth blood with it and without blood no remission The matter ex qua whereof it consisteth is Animate creatures and they be of two sorts the first be Beasts the second be byrds The Beasts againe be of two sortes the first of the heard as the Bullock the second of the Flocke as Sheepe and goates As for the Birds they be also of two sorts Turtle-doues Pigeons The whole of this sacrifice was to bee burnt as also the Bullock and Reddish-cowe spoken of elsewhere for the which it is commonlie called of the Greekes Holocauston wholy burnt and in the Text an offring by fire In other kinde of oblations the Priest got somewhat as the remnant of the meat offring after a memoriall thereof had been sent vp to the Lord in fire of other blood sacrifices the shoulder and breast heaued and wagged before the Lord representing the heauing of the heart and the moouing of the Calues of our lips as the Prophet expoūds it and Hannah without noyse of words prac tised but in this oblation All goes to the Lorde And that which is more all is heer burnt within the Tabernacle as a sacrifice peculiar for such as be within the Churche whereas in other burnte-oblations made of the hearde the skyn flesh and excremēt was had out of the hoste and there burnt intimating as the Author to to the Hebrewes spea●…eth in Ch 13 11 12 3 that Iesus to the end he might sanctifie the peopl●… no doubte also the Na●…s without and that ●…ith his owne blood hee uffred without the gat●… eaching vs secondlie to ●…oe forth therfore out of the camp bearing his reproch Wherfore this burnt ●…ffring was sēt vp to the ●…ord as also whē it was ●…o be offred I find it not particularly mentioned nor in anye writer well obserued When as a sacrifice intimated some one or moe their particular wants we find it as afore bounded in his form and vse But in this not so It causeth mee therfore to thinke that this oblation intimated not this or that particular need but rather that it was as Noahs sacrifice was offered vp for the generall good of the whole Israel of God like as was the Lambe offred vp euerye day morning and euening and vppon the Sabaoth double the nomber and this for the whole Church of God militāt here in the earth For the time when I take it to be in a sort Arbitrary and left to Israels voluntarye contribution Neither see

giue vs euer of this bread feed vs with this immortall meate Nay how many whose bodies are fed daily with bodily foode doe lift vp then heart and say I thanke thee ô Lord for this bodily refection how great is thy kindnesse to feede me thus at thy charges who haue not deserued so much as the crums that fall from thy table yea which rather haue merited that euery crum should haue bin a curse and euery draughte of drink a draught of thine indignation Of old they did write in their Halls beyond their sidetables W●… sits down to meat le ts grace passe Sits down like a Neat rises like an Asse But togither with long side-tables it seemeth grace is much gone For commonly we now giue either a naked grace to God without any grace to the poore or else wee arise resolued to giue grace neither to god nor the poore A wondrous thing that God shoulde not smite the meate in our mouths as he dealt with the Israelites or rather that he shoulde not smite the earth with a barraine womb as somtime he smit the figtree that so neuer more fruit might grow vpon it This offring of the inanimate creature called Mincha a resemblance whereof is had in our sacramentall Supper it passed through fire arguing once that the interest we haue in the crea tures did cost Christ Iesus the setting on he fried for our benefit as also that wee must not thinke to eate our bread without all affliction firy triall for heere wee must be made S. Laurēces bee cast into the fornace with the 3. yoong gentlemen of Iudah only let vs labor that as this meat offring had in it oyl salt so we may be possest with the oyl of gladwhich Christ had aboue all his fellows and so we shall not bee destitute of ioyfulnes in midst of all fiery tryals As also let vs labour to haue salt in our selues for the seasoning of others by our vncorrupted word and workes keeping our hearts alwaies free from the leauen of malitiousnes So shall our praises and thanksgiuings bee sweet sauour vnto God truely ioyous to our selues and edifying to o thers So much briefely of the Eucharistique oblation with which the wise-hearted may Analogically compare the supper of our Lord. Section 7. HAuing spoken of the oblation of Thankesgiuing it foloweth I speak of the oblation of sin And where should I begin Ierome touchinge the whole saith thus Euery sacrifice ●…n the book of Leuiticus yea euery syllable and the garments of Aaron and the whole Leuiticall Order spirant caelestia sacramēta do breath forth sacraments or mysteries That hee saith of the whole I may much more saye of this sorte of sacrifices which in Christ his mystical body be so deeply sealed as they squeaze out blud againe and pierce and presse out the verye life of nature Hitherto I haue not set the ceremony on the rack as hath been vsuall with too manye strayning the ceremonye to their wits and not their wits to the ceremony I would such vnproportionable and fantastique straines were not at this daye forced on plainer scriptures also but I waighed the ceremonye by the plain open waits of the sanctuary for causing the sence to fall out fully euidentlye to the conscionable Reader of the scriptures It remaineth stil that I keepe the kings hy-way not for satisfactiō of verball spirits nam haud vnquā aliud seculū tam verbosū I shold abounde with manner beyond matter or take vp the time with by respectes of the animate creatures which out of nature might bee many to the weakning and obseuring of the mayn end and purpose of the Holy ghost And so to the mat ter All Sin-sacrifice as afore did properly require blood for without blood no purgation whereupon it is probable that Cain offring an oblation of the fruits of the earth termed in Leuit. 2. mincha did proudly intend a Thanksgiuing without humiliation for sinne when as Abel rather looked to his sin and came to the Lord in humilitie for the purgation thereof by the blud of a lamb This beeing ind●…ede the humility of the Publican in the Gospell Lord bee mercifull vnto me a sinner when the other was indeed of an elate and pu●…t vp mind with the Phari see who despising the other said I thanke thee ô God I am not as this man c. but hee went awaye therefore vniustified In the second of Leuit. there is a sacrifice tearmed Zebach Shelámim which worde Shelámim signifying pacifications perfections heal●…hs it so commeth to passe that it is turned diuersly But let it bee as we haue it turned and the worde primordially signifieth a peace offring it intēdeth an humiliation before GOD for obtayning of peace And indeede till wee bee sprinkeled in our hearts from an euill conscience by the blud of christ apprehended by faith it is impossible to haue peace with God In the 4. of Leuit. there is a sacrifice called Chá●…áah and in the fift chap. on called Ashá●… the firs●… turned by some Latins Peccatum the other Delictum taking them with like differēce as Augustine taketh the two Latine words when as hee saith Perchance Peccatum is the perpetration of euill but Delictum the desertion of Good But to vnderstand the Hebrewe wordes so I take it to bee more subtile then sure And the rather because the wordes Cháttáah and Ashám are confounded in Chap. 4. and both vsed for the same The sacrifice in the 4 chap. is diuided into 4. ●…eads either it is for the sin of the Priest or of the Congregation or of the Ruler or of the common people The Iewish hy-priest coulde sin though he caried the vrim and Thummim on his breast and what is the Romish Hy-priest whose brest is ordinarilye stuffed with all carnalitye that hee shold not much more sin stand in need of sacrifice Israels congregatiō or church could sin notwithstanding al the neer helpes they had from God and cannot the church now much more sinne I would it did not The Prince of the people then stood need of a sacrifice and do not our Princes and rulers stand in as much neede Yea their sacrifice was to be presented in an He-goat for that they are not only to be as He-goats before the flocke for comming out of Babel but also for that their sinnes stinke much more and be farre more infectious then the sins of the people though the one and the other proceeded first from ignorance For which respect among others the peoples sin afterwards is represented in a She-goat more weak in euill then the former As therefore good examples in rulers are drawers vnto God god therefore to be much praised so to the other the Prophet saith The Leaders of the people cause them to erre and they that are led by them arc deuoured The sin sacrifices hitherto spoken of intend sin committed first of