Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	law_n	sin_n	sinful_a	1,296	5	10.4091	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80547	The perfect-law of God being a sermon, and no sermon;-: preach'd,-, and yet not preach'd;-: in a-church, but not in a-church; to a people, that are not a people-. / By Richard Carpenter. Wherein also, he gives his first alarum to his brethren of the presbytery; as being his-brethren, but not his-brethren.	Carpenter, Richard, d. 1670?	1652 (1652)	Wing C625; Thomason E1318_1; ESTC R210492	112,779	261

For great and wonderfull is our Joy of Spirit when Carnal Man is Conquered and the Saviour of Spirits reigns over him The Flames are pure and refined because the Matter is clean and heavenly O blessed Victory O the sacred Triumph when this our Spirit-Master having sweetly conquered our Heart Pompam ducit is chief Leader in the Solemnity The Hebrews in the relation of Paulus Fagius report That the Feast of Trumpets was instituted to Paul Fagius in Levit. cap. 3. preserve the memory of Isaac his release from being Sacrifised and that therefore the Trumpets were Rams-Horns because a Ram was accepted in place of him Then even then does this Trumpet-Sound sound the Victory of Christ by his Death and Sacrifice as by the meritorious Cause over our Hearts and over his People as Head of the Church and as King of Hearts Favour me pray with your good leave to remove here some peremptory Objections which datis Habenis if the reigns were laid in the neck of them would Reign and Revell in Divinity A good Law may permit Sin indirectly and considered with respect to the Law-giver illibenter unwillingly by giving it line such as indirect permission gives and positively circumscribing it with Limits measured by the End of the Line as in Vsury For when the Lender sinneth in his exaction of Use-payments the Borrower urged by his need takes without Sin as instigated to such a Concurrence by meer and most vehement Necessity requiring the supportance of ruinous Nature Wherein his oncurrence to the Sinfull Act is material not formal and he not willing but unwilling Who truly would have joyfully borrowed without such ungodly Retribution And that which frees him who borroweth frees also him who permitteth upon whom in his permission he altogether holdeth his Ey And whatsoever falls otherwise and extra quadrum out of the right-sounding Figure Whatsoever is exorbitant or extravigant happens prae●●r Intentionem Legis besides the strict and first-born Intention of the Law Yet farther A good Law confirmeth sometimes a past Act of Sin but not as a peccami●ous or Sinfull Act. A Virgin that espowseth her self without the knowledge or consent of her Parents is by the Laws of our ancient Canonists Canonistae Jurisperiti Jurisconsulti paritèr omnes and Civilians both lawfully and unlawfully espowsed Here the Rule bears Rule Quod infectum fieri non debet factum valet Some things are validly done which are not done lawfully And the Rule pronounces That which being undone ought not to be done is valid being done It stands when the Prohibition is of Man in respect of the Circumstances and the Ordinance in the Substance of it is of God Hitherto therefore Sapientèr instituta Res est Men are wise and righteous in their Civil Constitutions Will you gird up your Garments and climb with me to the Brows of the mountain behind us God the first and ever-living Law and the matchlesse Originall of our Law Givers permitte●h Sin Because as it is a Vomit out of the depth of the Devils Malice qui omnem admovet Machinam who brings up all his Engins of Battery against us to elicit Evill out of Good accidentally So is it a Coronet on the Height of God's Goodnesse to call in aegris exulceratisque Rebus nostris extremâ jam Spe pendentibus when our Help Health and Happiness hang in appearance by the least and the last thread Good out of Evill as an eloquent Orator doth sometimes exalt and serve up a Soloecisme to the promotion of an Elegancy and an expert Musitian in a Traverse of Hand of a Discord maketh high Concord and Harmony For God the Superlative Good is so powerfully Good that he draweth and expresseth from the greatest Evill the greatest created Good which is our Fruition of God in the Bea●ifical Vision drawn from the Jewish Cruelty in the Crucifying of Christ Great Goods from great Evils as the relief of old Jacob and his Family and of all Aegypt from Ioseph's hard usage and some Goods from all Evils And it is a better Good to crush with a skilfull Hand and express by an after-Action Good out of Evill than not to suffer Evill Because it is a more splendid and radiant Manifestation of God's Wisdom Dominion Power Id●ò saies the most famous Bishop in Africa melius esse judicavit S. Aug. in Ench●r●d ad Laurentium cap. 27. de Malis Bona facere quàm Mala nulla esse permittere Therefore God as chief provisio● and Supreme Moderator of the World judged it better to draw good Things from Things Evill than not to permit Evil Things The permissive Decree of God at the stair-Head of this Order though disOrder is no proper Cause of Sin Because it is not opperative as being altogether extrinsecal to the Sinner and exercising no kind of Positive Action or Influence upon the Sin Neither we by any compulsion from this Decree in praecipiti sumus aut in proclivi are tumbled headlong into Hell or warped towards it It is an Antecedent only and such a one as it being enstall'd in the place of an Antecedent Sin followeth not of Necessity with necessity derived from the Antecedent But although it be a single Antecedent in reguard of us yet is it an Act of God's consequent and Iudiciary Will and as it actually permitteth is an outward Punishment which we carelesly pull upon us by abusing our Wills and by strongly wrestling with God and strangely conquering him and by snatching our selves in a Fume from under the safe wings of his preserving providence And we are permitted first to abuse our Wills because we will abuse them and we will abuse them because we will not be regular in the moderation of them and we will not because we will not and the permission of this last will not the last in mention the first in motion by the which as a negative Cause God is moved comes originally from God's Foresight of our future Negligence and Disobedience preservation from Sin being under no consideration due to persons negligent and disobedient and the Preserver being now disengaged of his natural Obligation and gracious Promise and left in the Hands of his own Arbitrement If a man be obstinate and go off here to return more strongly thus God permitteth Sin to Damnation and remitteth Sin when he may dam up the way before it by his more puissant Helps And why is he not therefore the moral Cause of Sin That is Why is not Sin imputed to him This Reason applyed to reasonable Creatures who sometimes by Iustice and always by Charity are charged to defend one the other from all kinds of Evil as a Pilot his Brethren with him at Sea would be Valiant But sticked upon God it faints and falls as the Viper from St. Paul's hand Because the infinite Excellency of God and his royal Prerogative requireth his Dominion to be so absolute over his Subjects that it should not attend to their

the Vertue more and more lively But Knowledge will not be rewarded simply as Knowledge but as dignifyed by the Object and End and also manner of Aquisition The former Difficulty seems here to be foild but is not though it seems to be O indulge to me now that I may without obstruction make a good purpose Psal 16. 7. I will bless the Lord who hath given me Coun●il good and perfect Counsil in his Holy Word The Vulgar Latin walks neer it but with a different pace Benedicam Dominum Editio Vulgaris qui tribuit mihi intellectum Who hath given me Vnderstanding annexed to a good Will and made me capable of knowing and taking his Counsil St. Hierom qui dedit mihi Consilium a meer S. Hierom. in Bibl. Chald. Paraphr English-Man And the Chaldee Paraphrast Consulentem mihi Counselling me It is not without a Mystery That the Holy Tongue calls Counsil Sod which also signifies a Foundation or Stableness by virtue drawn from the Root Iasad to found Whence in this Language He that asks or gives Counsil is answerably said to found So Pagninus Who adds by Course of Surplussage That Sod signifies Pagninus in Thesa●ro Counsil from founding quòd ita se habeat Consilium ad Opus ut Fundamentum ad Aedificium Because Counsil is the same Thing turn'd towards a Work as a Foundation in Order to a Building The Scripture understood in the same Sense and with the same Spirit with and in which it was written is a most deep sure and perfect Foundation in its Kind We can never say of one that sticks close to this Foundation Cec●dit Causâ he was overthrown in his Cause First then I set aside by himself he is one by himself the Private Spirit And I rank him with the person in a pure-white Dress at the Spittle Whose mouth was big with strange News and the grand Matter to the which all the rest did offer was That he came lately from Heaven tanquam Legatus à Latere as a Legate sent from the presence of God and had brought with him the perfect Knowledge of Hebrew the Language of Heaven And when I addressed my poor skill to the triall of him I found that his Language was a Wild-Irish Welch-Scotch-Dutch-Hungarian Hebrew a very Defluxion from his own over-flown Brain I found it Spittle-proof or as è Trivi● petitas Mendicorum faeculas a kinde of wretched Canting of Beggars lame in their Limbs and their Tongues A Publick Office and Exercise must receive a Publ●ck allowance by derivation from that State spiritual or temporal in the which it's Work and Scene lies Certainly very many would run before they are sent entring otherwise than at the Door and allege a whole Pack of Privat Calls were it not imposed upon them to expect a Publike and Visible Triall of their Call and a like Commission for the Exercise of it And verily Wicked Men would soon catch an offered occasion to blurre and slander God's holy Providence As if Men by the direction of natural and participated Light had better provided for themselves in the Administration of their Commonwealths than the only-wise God with the infinite Light of his Understanding hath provided for them in the carriage managing of his Church For If in a Civil Common-wealth the Laws and Appointments of our Ancestors being relinquished that should be Law to every Man which issues from the dictates of his own natural Prudence how all things would be mingled troubled confounded And yet every Man hath some portion of Knowledge in Civil Matters and may soon have more Because the Light is natural by which the Laws were contrived and may be interpreted What then would be the Consequence if every Man should be left to his own Private Way in that Commonwealth which is not humane but divine and in which Things to be beleeved are supernatural as also the Things to be done at least in their Cause which is Grace And the one not being beleeved nor the other done by the strength of Man And secondly I reverently imbrace with both arms those Preachers who privatly call'd and publikely admitted as to a publike Office and who deeply-founded upon the Sense and Sentence of the Holy Ghost speaking by the Church of God rise high like a tall Building and become as the Brethren James and John Boanerges interpreted in the Greek Gospel Marc. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and accordingly Evang. Graec. Syrus Paraphrast Trost in Marc. 3. in the Syriack or Aramean Parathrast Fil●i Tonitrui the Sons of Thunder By Trostius Filii Fragoris the Sons of a great Cracking not of Cracking otherwise hight bragging They were sir-named Boanerges 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ‑ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Greg. Naz. Orat. 19. S. Chrysost Nom. 7. ad Popul Antiochen as Nazianzen St. Iohn Chrysostom adjecit calculum Symbolum dedit hath consented and sign'd to it Because they should sublimely and perfectly deliver perfect and sublime Things and with a lowd Voice and sublime Expression like Thunder And because they should afterwards alwayes and every where carry as it is Chronicled of Pericles Thucyd. lib. 3. the Orator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect and heavy Thunderbolt in their Tongues wherewith as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from on high to strike to the Ground adverse Sin and Satan the Adversary and whatsoever shall oppose it self against God and the Holy Ghost To symbolize with such Preachers the Law to be Preached was delivered from a Thundring Mountain and when the Holy Ghost came There came a sound from Heazen as of a rushing mighty Wind Act. 2. 2. These are they who as Thunder utter themselves truly lowdly plainly powerfully terr●bly Qui liberant fidem who stand firm to their Promises made to God in their Ordination and faithfully perform their Trust These are they who make their way before them like Thunder and are not of a tender-hoof but quorum durata in aspero ungula est who in their Walkings and Preachings have trod the most hard and rough paths untrodden by Hereticks of austere Life and severe Learning I wade farther in the Doctrine Ancient Writers are Vnanimous and firmly setled in this as the Stars in the Firmament That the Wills of Governours if they will be Laws that is say they if they will and do concentre with God's Law are also perfect Governours therefore are oblig'd and bound up by the Supreme Lawgiver to the giving and authorizing of such Laws Let us reduce this Truth of Superstructure to it 's proper foundation and former Cause-Truth and then this part of the Doctrine will analytically pondred empty it self into the Original Will of God which is the Law Eternal Servitude as the Civilians do state it is not the genuine off-spring of the Law of Natu●e but of Nations As the Schools colour it It is the Blackamore-child of corrupted Nature Butfashionably to the perfect Law of Scripture and to