Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	holy_a	sin_n	sin_v	2,678	5	10.0260	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15859	Speculum Christianum or, A Christian suruey for the conscience Containing, three tractates of that eminent, graue, and learned diuine, maister Hierome Zanchius. 1. Of the end of the world. 2. Of the perseuerance of the saints. 3. A summarie abridgement of his protections. Englished for the good of Gods church, and for a warning to wicked and impenitent men. By H.N.; Speculum Christianum. English	Zanchi, Girolamo, 1516-1590.; Nelson, Henry, fl. 1614.	1614 (1614)	STC 26121A.7; ESTC S111786	125,039	404

Elect as Reprobate 〈◊〉 none is ignorant what is pronounced from God by the Prophet 〈◊〉 of the sonnes of God Psal 88. 〈◊〉 if my children for sake my l●● I 〈◊〉 zit their iniquities with the r●d Li●●wise those most greeuous 〈…〉 wherewith wee doe read in 〈◊〉 Scriptures that the Godly haue 〈◊〉 punisht for their sinnes and we euery day doe see them punished 〈◊〉 make proofe that God is offe●ded with all and the sinnes of all 〈…〉 the Scriptures speake prouoked to 〈◊〉 And from hence also it is m●●ifest that it is without controuers●●● whether the Saints by those 〈◊〉 in some sort are become the e●●mies of God and fallen from th●● grace of God that is in that 〈◊〉 as sonnes are said to be 〈◊〉 from the fa●●ur of their 〈◊〉 〈◊〉 children when they disple●se their 〈◊〉 ●nd doe now in cense them 〈◊〉 are said after a manner to 〈◊〉 〈◊〉 of the 〈◊〉 of their 〈◊〉 in this respect that is ●● say That although they haue 〈◊〉 cast of● their fatherly affection 〈◊〉 and their children neither yet 〈◊〉 th●i● r●solution of o●●●ining ●●d declaring them to be the heires 〈◊〉 their good● yet taking offence ●● the sinne● of their children they 〈◊〉 turne their fathe●ly cockerings in 〈◊〉 in●● 〈◊〉 seuerity and 〈◊〉 effect of loue into such 〈◊〉 as 〈◊〉 vtterly ha●●●ull for 〈◊〉 〈◊〉 bitterly ●●full and be ●old 〈◊〉 with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them 〈◊〉 and as 〈◊〉 〈◊〉 they doe most 〈◊〉 ●ear 〈◊〉 〈◊〉 onely excepted that they 〈◊〉 〈◊〉 life away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were 〈◊〉 in very deed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and quite 〈◊〉 〈◊〉 〈◊〉 their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God 〈◊〉 ●a●d to be made by their sinnes 〈…〉 of God and to be 〈…〉 from the grace of God ●●● 〈◊〉 God though ●●● doe neu●● 〈◊〉 his fatherlike ●ffection 〈…〉 them o● change his purpose of 〈◊〉 ●nto the● by Christ 〈◊〉 life yet being displ●●s●d with 〈◊〉 sinn●● the effects of his lo●● 〈…〉 change into the effects of a 〈…〉 hat●●d hat●ed I say 〈◊〉 agai●●● 〈◊〉 children b●t hi● 〈◊〉 〈◊〉 both internally in 〈…〉 〈◊〉 externally of such is do 〈◊〉 ●●wardly while he do●● bring ●o 〈◊〉 that they feele a 〈◊〉 〈◊〉 them God to be ●ngry 〈◊〉 them and themselues made 〈◊〉 of death outwardly againe 〈◊〉 he worketh so that they haue ●●●●rience of God● 〈◊〉 against 〈◊〉 〈◊〉 in the 〈◊〉 〈◊〉 of 〈◊〉 pody and thinge● 〈◊〉 T●●●●fore heereof there i● 〈◊〉 〈◊〉 for that both I ●y s●l●● 〈…〉 both know and 〈◊〉 ● that 〈◊〉 when his Saints do sin 〈◊〉 〈◊〉 angry with their sinnes and doth hate sinne in them and punish them most extreamely and yet not ●s enemy to the Saints For hee alwaies doth correct them as a father but as an enemie of wickednes and vice euen in his children and therefore in a sort as before I haue explaned it may be said that the children are fallen from their fathers fauour although he yet neither ceaseth to be a father vnto them neither do they cease to be his children and therefore neuer vtte●ly can it bee truely said that they are fallen from their fathers grace which might very truely be said if either hee should cease to be a father vnto them and ●ast off hi● fatherly affection towards th●m 〈◊〉 alter his decree of making them heires of life eternall and that they should cease to be his children and loose all title to eternall life which without blasphemy cannot be spoken Neither yet is the doubt whether the Saints by those their sinnes as much as in them lieth ●●● 〈◊〉 the sentence of God touching euerlasting death and whethe● they 〈◊〉 made guiltie of death aeternall 〈◊〉 there is none but knoweth the s●●tence of the iust Iudge Cursed ●●●uery one that doth not continue i● 〈◊〉 things that are written ●● this 〈…〉 doe them therefore all whosoeu●● they be who doe violate the 〈◊〉 of the Lord in their owne 〈◊〉 and as much as lieth in them 〈◊〉 accursed and liable to death 〈◊〉 But the case is altered wheth●● these sinnes are imputed by God vnto the Saints vnto condemnd 〈◊〉 on Paul Rom. 8. doth giue his v●●dict in this manner There is ●●●●●demnation to them which ●●● is Christ Iesus which w●lks not ●fter th● 〈◊〉 but aft●r the Spirit for such ●●● the Saints whereof I speake in this Question Wherefore it also is not in Question whether the Saints by thes● their sinnes doe so displease God their father and so prouokè his 〈◊〉 ger against them and so incurre the sentence of eternall death as that they haue need of repentance and a new act of faith for their reconciliation to God and for a new pardon of sinne to be obtained and thereupon euen a new remission to be obtained of the punishment due to sinne For it is by all men yeelded vnto who are truely godly truely learned that the Saints haue neede of a new Act of faith and repentance to attaine new forgiuenes of a new sinne according to that saying most vulgar in Scripture Men are iustified by faith and sinnes remitted which speeches when we make mention of men of yeares are alwaies vnderstood of actuall faith that is of the Act of faith whereby we doe not onely in mind conceiue that by Christ our sinnes are remitted but also we apprehend and rereceiue in will this forgiuenes to be signified and offered in the Gospell For this is most infallible and most true that God doth neuer to the Elect impute their sinnes to aeternall damnation and that for● three causes The first is h●● eternall and immutable loue wherewith from aeternitie hee hath embraced his Elect in Christ and doth continen●ly prosequte without intermissio●● for there is not loue when sinne● are imputed vnto condemnation The next is the perpetual merit of Christ whereby all the debts of the Elect are plenarily paid and the hand-writing of the debts cancelled insomuch that they cannot againe by imputed vnto condemnation to the Elect. The third is the perpetuall ●● si●nce of the Holy Spirit in the h●●ts of the Elect and conseruation of ●●● seed of faith and regeneration For although that this be most certaine that God doth neuer impute their sinne● to the Elect both in regard of his euerlasting loue towards the● and for the perpetual merit of Christ imparted vnto them and for the continuall inhabitation of the Holy Spirit in their hearts yet this withall is most true and certaine That the Saints being fallen though but by infirmitie into any sinne the new remission of that new sinne without a new Act of faith and true repentance that is without a new knowledge apprehension of faith cannot againe vnderstand and perceiue that new sinne to be remitted vnto them the Father to be reconciled vnto them and the punishment due to sinne to bee remitted For this is an A●iome most infallible in Christian Religion New sin to stand in neede of new remission and new remission to bee

that prayer Ioh. 17. prayed the Father for all the Elect which should beleeue in him That hee would keepe them in the faith and not permit them at all to fall away from the faith This doth Luther plainely deliuer vppon these words I pray for them I pray not for the World Saith hee So he prayeth for Christians and for all that shall be conuerted that they abide firme touching true faith and profit therin and proceed neither that they sall away from it These things Luther Therefore hath Christ obtained for all the Elect that they shall persist in the faith and neuer shrinke from it Wherefore it cannot bee in regard of this prayer of Christ that the Elect beeing indued with true faith should vtterly slide away from faith Hee that doubteth whether Luther was of this iudgement which I defend doth certainly declare That either he hath not been much conuersant in his books or doth not vnderstand Luther The testimonies of Bucer so many and such ye haue in my Lectures as that of his determination no doubt can be made But beside them I will also put downe these of new In Mat. 6. And leade vs not into temptation pag. 70. in the Entrance Seeing then none can take them out of the Lords hands Ioh. 10. And hee in no wise casteth off such as come vnto him Io● 6. It is necessarie that such as are Christs once shall neuer be alienated from him In Ioh. 4. Vpon these words If thou knewest the gift of God For saith hee as the liuing and springing water out of the fountaine doth alwaies flow to quench the thirst of men So the Holy Spirit giuing testimonie to our Spirit that wee bee the Sonnes of God doth for euer take away the thirst of the good in that it maketh them finally blessed in fulnesse and here doth refresh them continually with sure faith This is that fountaine neuer failing for that it neuer forsaketh such as it once inspireth Rom. 8. in the Quaestion of Praedestination pag. 361. not much before the conclusion of the Third Question He concludeth Predestination to be a Diuine designement of the Saints vnto this that they should bee made partakers of euerlasting saluation by Christ the Lord. This verily is saluation saith hee that being inspired with Gods Spirit thou maist most fully see soundly iudge that which is truely good and prose quute the same with a most eager and constant studie Here of it is a good consequent That therfore the Elect vnto life aeternall are also Elect to this that they should prose quute that which is good with a continuall studie or with perseuerance And that which is by God decreed cannot be made frustrate wherefore the Elect and Saints cannot but perseuere in faith Likewise in ep ad Eph s c●p 1. vpon these words Hee hath chosen vs that we should be holy Paul saith he Romans 8. doth treat of Election as is meete And when the Saints are compassed with most grieuous afflictions they would often distrust amongst these euills wherevnto they are throwne of the glorie promised to the sonnes of God if they did not relie vpon this buckler For it will come to passe that whatsoeuer their sufferings be they shal be at last glorified Neither can they be dispelled by any thing out of their inheritance which is in Christ Iesus He is our euerlasting Mediatour and we for euer ioyned vnto him our vnion with Christ is inseparable nether can it be but for euer Also vpon the same 1. chap. in his short treatise of faith page 34. Faith although it bee infirme euen in the Saints and therfore also more to be lamented they do commit the more sinnes as euery where both the old and new Testament doe testifie and examples too euident doe declare as in Peter Dauid and others yet doth it not suffer him who is therewith endued vtterlie to lie vnder as surprised He trieth our faith but yet for this purpose that wee may vnderstand how much imperfection is alwaies intermixed in vs. Hence are are afflictions and from thence these voices in the Psalm O God hast thou forgotten mee hast thou forsaken mee From hence it fell out that Peter by the Damsell was assalted and afflicted with the batterings of temptation but yet he fell not for euer for that God put vnder his hand For God doth alwaies sppport his Elect that at last he shall swimme out and break through for the gifts and calling of God is without repentance And what shall wee say to these things If GOD be on our side who shal be against vs which words of Paul are not to be vnderstood of some but of al Gods elect And God doth solace vs against this debility of faith by the mightie power of Christ whereby hee beareth rule ouer all and hath dominion ouer death and sinne For he verily died but he rose againe death being subdued hee ascended to the Father sitteth at his right hand maketh intercession for vs and let all the Elect applie these things to themselues and say Hee arose for mee c. And seeing he is our head he shall ●●relie quicken vs and confirme vs neither can hee derelinquish the duty of a true head For we liue for his sake which loued vs therefore wee liue not for our owne loue Without doubt ours is required but it is imperfect and cannot vphold the hope of life aeternall Therefore that our hope might be certaine the cause of our life is setled in him not in vs. And therefore whatsoeuer excuse is alleadged touching vncertaintie of faith whatsoeuer commaunded and deliuered is vtterlie impious and blasphemous against the might amplenesses maiestie and loue and dispensation of Christ and doth o●erturne all faith and authoritie of the word which Paul presseth Rom. 8. and euerie where else Likewise pag. 38. in the Treatise of the Church quinto signo Touching Perseuerance saith hee wee haue a place 1. Ioh. 2. If they had been of vs they would surely haue continued with vs And that He that is borne of God sinneth not is thus to bee vnderstood Hee sinneth not wittingly and of knowledge Hee sinneth not impenitently for that a certaine efficacacie of the Spirit of Christ doth beare him vp For though many sins doe yet beset the godly yet doe they not perseuere in them or consent therevnto with a suffocation of conscience or of the Law of God See Augustine Of Repentance against the Donatists All these things Buc●r Here ye perceiue my Lords First that not vnfitly I did entreat of the perseuerance of the Saints when I did interpret that place of Iohn If they had beene of vs they would verily haue continued with vs. Againe neither did I interpret amisse that place of Iohn He that is born of God sinneth not in my Treatise of Perfeuerance when I gaue this interpretation That the Saints born of God did not sinne from the heart or with their totall and plenarie will and therefore not

Tables of the heart that he might intimate therby that they were his glory both liuing and perpetuall Because out of this inscription of the Law in their hearts two thinges were consequent And I will be their God and they shall bee my people another And they shall all know mee Therefore as that inscription of the Law is perpetually permanent so it likewise signifieth That God will perpetually be our God and wee shall continually abide his people and that wee shall perpetually acknowledge God for he is acknowledged by faith retaining the word of God Therefore in whose hearts the Law of God is ingrauen the Prophet did signifie that they cannot fall from grace and vtrerly make shipwrack of Faith Adde withall that with these things is conioined the perpetuall forgiuenesse of sinnes whereby it commeth to passe that through dayly offences the regenerate doe not desist both to know the Lord and to be his people and to retaine the Law firmely fixed in their hearts for he presently addeth as the cause of the former things saying because I will bee mercifull to their iniquities Therfore by this Prophecie hee doth excellently confirme the perseuerance of the Saints Neither is here any matter of exception That the Couenant is firme and aeternall on Gods behalfe for that there is no let in him why wee doe not abide in the Couenant or that the Law doth not remain written in our hearts for euer but that the fault lieth in vs that it abideth not firme for that the Law is not fixed permanently in vs for by the saine reason also the Couenant contracted with the Israelites on Gods part was euerlasting but by the peoples default it was made frustrate They saith he did make it frustrate But if the same may be said of the second what new thing then doth God promise by Ieremie Therfore vnlesse we will oppugne so cléare a word of God it must be granted That the Elect with whom this new Couenant is made after that the Law of the Lord and faith of the Gospell be once by the Holy Spirit written in their hearts can neuer fall from this Couenant neither the Law and faith bee vtterly abolished out of their hearts For the sinnes wherinto they fall by infirmity God as he saith here doth neuer impute vnto them Ier. 32. I wil put my feare into their heart that they shall not depart from Augustine enforceth this place often against ●he Pelagians Hier. ib. Sic liberum donat arbitrium vt tamē i●se Timor qui tribuitur gratia perman●at Lorgitoris 2. Thes 3. 3. me This testimonie also in my former booke I haue fully explained cap. 4. de Perseuerantia The total sum is this God doth promise that hee will bring to passe That his people s●ilice● the Elect shal not fall away from him but that they shall abide in his Couenant for euer And will hee effect this Hee saith I will gi●e or put my feare in their heart that is I will bring to passe that my feare shal perpetually abide in their harts And by this continuall feare they shall bee retained also perpetually that they fall not away Ioh. 3. Except a man bee borne of water and the Holy Ghost hee cannot enter into the Kingdome of God Now it cannot be but that the Elect must enter into the Kingdome of heauen and bee saued for they cannot perish Ioh. 10. Rom. 8. Therefore the Elect of necessitie not without Regeneration must depart hence vnto life euerlasting And Regeneration is once onely wrought and in signification therof the Baptisme of water is also once dispensed But if any hold opinion That Regeneration must againe the second and third time be repeated and infused then necessarily Baptisme it selfe must be repeated and often receiued specially if in the speech of Ioh. 3. cap. we will vnderstand by the name of water Baptisme by water For in that place the spirit and water are so conioined as that the one is inseparable from the other Therefore Regeneration once effected by the holy Spirit by the same is also conserued vnto the end Your selues also Confess Argent in your Confession An. dom 1539. doe confirme this Argument For thus you put downe in the seuenth Article This Regeneration ioyntly with all the merits of Christ the holy Spirit inspireth in the hearts of the faithfull doth confirme them therein vnto the end Ioh. 4. Euery one that drinketh of this water shall thirst againe but hee that drinketh of the water that I shall giue vnto him shall not thirst for euer but the water that I shall giue shall be made in him a fountaine of water flowing vpwards vnto life euerlasting By the name of water to be vnderstood the Holy Spirit all both old new Interpreters doe acknowledge according to the interpretation Ioh. 7 vpon the voice of Christ Hee that beleeueth in mee out of his belly shall flow riuers of water of life This he● sp●ke of the Spirit which they should receiue that beleeued in him Thus the Apostle Now to drinke of this water is by faith in Christ to bee made partakers of the Holy Spirit but to become or bee made a fountaine of liuing water to spring in any is for the Holy Spirit vncessantly like a fountaine perpetually flowing to bee inhabitant to worke in a man And Christ verily doth promise this euer flowing fountaine to such as with a liuely faith doe beleeue in him Therefore whosoeuer doe beleeue in Christ by a liuely faith those also haue attained this fountaine of the Holy Spirit perpetually running that is the gift of Perseuerance Bucer likewise doth thus interpret this place pag. 644. It is certaine saith he that this water is the holy Spirit Therefore now if hee that drinketh of this holy Spirit can neuer thirst againe it is a cleare case that hee to whom once this Holy Spirit is granted to whom once it is giuen to beleeue can neuer fall away from the grace of God For as hee can neuer thirst who hath a fountaine in his belly continually flowing and thereof dri●●ing so he cannot but bee replenished with whom is present the Holy Spirit of the Lord and the Spirit of his children This is the fountaine which doth flow vp vnto life that is which doth afford life aeternall It supplieth the knowledge of God and continuall fruition and for aeternitie of his goodnesse From hence is Pauls gloriation That nothing high or lo●e ●●● separate vs from the loue of GOD. Rom. 8. These things Bucer So also Brentius did interpret this place of the gift of Perscuerance This saith hee is the comparison of two waters out of which Christ doth manifestly signifie vnto the women That his promise is not of terrestriall but of celestiall water which bringeth to man saluation not transitory and mutable but spi●tuall and immortall These things Brentius Therfore whosoeuer doth once drinke of this water celestiall hath attained saluation not mutable but