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 wrath_n 1,461 5 9.1221 5 false
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A25280 An analyticall exposition of both the epistles of the Apostle Peter illustrated by doctrines out of every text and applyed by their uses for a further progresse in holinesse / by ... William Ames ... Ames, William, 1576-1633. 1641 (1641) Wing A2994; ESTC R23196 182,068 257

There are 2 snippets containing the selected quad. | View lemmatised text

some good unto others but they do not performe it nor can they For that is properly called vaine which is void of that thing which it should have or which is unfit for that use and end whereunto it should serve Reason 1. Because they have forsaken God who is the fountaine of all true and solid good 2. Because they are led by Sathan who is the father of lyes and of all vanity Vse This may serve to admonish us to beware therefore of such men that we be not in any wise deceived by them For this were to imbrace vanity in stead of eternall happinesse Doct. 2. Yet such men in their vanity are usually most puffed up This is gathered from verse 18. in the beginning So 1 Cor. 8. 1. Knowledge puffeth up Which if it be true of the knowledge of things that are true in themselvs if they be not known as they ought to be known as it is explained verse 2. Then much more must we think so of that knowledge which hath a shew of some singular excellency when there is no solid good in it at all Reason Because such men seeme to themselves to be wise not only above the ordinary sort but also above those that excell in the Church of God yea sometimes above the Apostles themselves and Prophets and therefore are wont to boast of some depths which they have which the holy Ghost therefore cals the depths of Sathan Apoc. 2. 24. Vse This may serve to informe us alwayes to suspect those men that are in a wonderfull manner puffed up with their own private conceits of some part of religion Doct. 3. That such men do oftentimes seduce many and have divers followers it comes to passe chiefly thereby that their doctrine either for the matter of it or the manner of their teaching is very agreeable to the carnall lusts of men This is gathered from these words they allure through the lusts of the flesh Reason Because as the flesh doth easily apply it selfe at all times unto carnall doctrine by reason of that communion that is betwixt them so especially and most easily doth it when the doctrine is covered with a shew of religion or truth Vse This may serve for admonition that if we would be safe from infection and seducing we should diligently labour for mortification of the flesh For neither are they only in danger of seducing that have not yet known the truth but they also that have in some fort clean escaped from those that live in errour as it is in the text Doct. 4. The chiefe lust of the flesh whereby men are wont to be seduced is the love of carnall liberty This is gathered from the beginning of verse 19. So Psalme 2. 3. Reason 1. Because the flesh alwayes seeketh its peace and quietnesse which it cannot enjoy but by giving it selfe over unto the lusts thereof and hence it is that carnall men account the command of God and his Word a yoke and strong cords and bands c. 2. Because in liberty there is some kinde of shew of that dignity and excellency whereof all the sons of Adam are most desirous ever since they drank in that poyson of the Serpent Ye shall be like Gods 3. Because it hath a false shadow of that Christian liberty whereunto we are called Iohn 8. 32. 33 34. Hence it is that the cursed sect of Libertines which under a shew of liberty overthrowes all religion findeth many well-wishers thereunto even amongst those that are Christians in name Vse 1. This may serve to condemne those that alwayes follow after liberty of what kind soever it be For Christians are the servants of righteousnesse although they be free from sin Rom. 6. 18. 2. To admonish us to represse and restraine in our selves this carnall desire of liberty 1 Cor. 9. 27. Doct. 5. They that most labour for this carnall liberty are the most wretched servants of sin This is gathered from these words they are the servants of corruption So Rom. 6. 20. Reason 1. Because they are overcome and led captive by sinne 2. Because they give up themselves wholly to obey sinne Rom. 6. 16. 19. 3. Because they remain in this bondage although it be the worst of all with a kind of pleasure so that they are the servants of sin more then those are the servants of men that are gally-slaves for these mens minds alwayes wish for liberty but the others are very well pleased in their most servile condition Vse 1. This may serve to infrome us how we should stand affected towards such men For although they seem to themselves to be the only happy men almost yet they are in truth objects most worthy of pity and not of envie 2. To admonish us more and more to get out of this bondage by yeelding our selves wholly unto God and his righteousnesse Rom. 6. 18 19 22. Doct. 6. They that are brought into this bondage after that they have made profession and confession of the truth their condition is more deplorable then the condition of other sinners This is gathered from verse 20 21. Reason 1. Because their sin is greater then other mens For where no law is there is no sin where the law or the knowledge of the law is lesse there the sin is lesse but where the knowledge of Gods law and his will is greater there the sin is made greater and heavier 2. Because they do wonderfully dishonour God while they professe themselves to have known his discipline and to have had experience of it in some measure and do afterwards reject it and prefer sin before it 3. Because the devill the Prince of sin doth more severely beset those that he hath withdrawne unto himselfe from the flight as it were Matth. 12. 45. 4. Because the anger of God is incensed against such men Heb. 10. 26 27. 5. Because there is scarce any place left for them to repent Heb. 6. 6. Vse This may serve to admonish all those that know the way of God to labour also to continue constantly in the same in all parts of their life and conversation Doct. 7. The filthinesse of sinne should make men to abhorre a returning to the bondage thereof Reason 1. Because we are called unto purity 2. Because we have professed an abomination of that impurity which is in fin 3. Because it is abominable unto God and makes men abominable in his sight Vse 1. This may serve to condemne those that take delight in this filthinesse and think they gain credit unto themselves thereby by gracing and setting out their speech with oathes and labour to make their conversation pleasing by applying themselves unto the customes and vicious and filthy courses of men 2. To admonish us to put before out eyes this filthinesse of sin So shall we renew our repentance and be confirmed in the grace of perseverance Chapter III. Verse 1. This second Epistle beloved I now write unto you in both which I stir up your pure
speciall heed unto those things whereof we have greatest use This is gathered from these words Knowing this first For the Apostle would that for the present they should first and chiefly think of those things that the Apostles had spoken for their present use touching those wicked men Doct. 2. The Scripture foretels most grievous things of the last dayes So 1 Tim. 4. 1. 2 Tim. 3. 1. Reason 1. For that iniquity doth abound more in the last dayes it is because knowledge doth abound which is held under righteousnesse that makes the sin the more sinfull Rom. 7. 13. and doth more incense the wrath of God Romans 1. 18. 2. Because the last ages by reason of that depravednesse and corruption which hath over-spread mankind are as it were an the sink of all the ages that went before to receive their d●egs Vse 1. This may serve to informe us not to be too much troubled in mind when we see as it were inundation of iniquity and impiety flowing every where because such things were foretold us before Iohn 16. 4. 2. Not to fashion our selves to those courses that are common in this age but to prepare and arme our selves rather against their contagion Doct. 3. Amongst wicked men they are the worst of all that scoffe at godlinesse This is gathered from this word scoffers Reason 1. Because they are not only unbelievers but despisers of the faith also For scoffing is from contempt 2. Because their consciences are feared as it were with a hot iron that can be wrought upon by no instruction and therefore they are quite desperate For they have quenched and choaked even those naturall sparks which are wont to break out in all mens hearts 3. Because they are the chosen instruments of the devill to turne aside others from godlinesse and to make the faithfull servants of God ashamed of it if it were possible For the proper effect of scoffing is shame Vse This may serve to admonish us to shun such scoffers as the monsters and p●sts of mankind Doct. 4. They that maintaine wicked opinions in their minde are given to impurity in their life This is gathered therehence that the same men are called scoffers and such as walk after their own lusts Reason 1. Because the proper cause why such men do labour so much to cast off all sense of religion is no other then that they may with all licentiousnesse give themselves wholy over to their most filthy lusts 2. Because such wicked opinions or imaginations do let loose the raines to all concupiscence and therefore are the cause of increasing that wickednesse whereof at the first they were the effect Vse 1. This may serve to informe us not to think that wicked and profane and Atheisticall men do speak from any reason or judgement when they scoffe at religion For they are beasts in their life and therefore they have also beastly imaginations which they are wont to bring forth under a shew of reason 2. To admonish us in shunning profane and blasphemous opinions and imaginations to beware especially of a wicked life because it makes way for all wicked opinions Doct. V. That is proper to wicked and prophane men in some sort to deny the comming of the Lord and his judgement This is gathered from verse 4 at the beginning Reason Because the expectation of judgement is a strong bridle to restraine and keep in the wickednesse of men which ungodly and profane men do most of all desire to shake off Vse This may serve to admonish us by all means to take heed that we be not any way partakers of that impiety which comes to passe not only then when we do utterly deny his comming but also when we do either make any doubt of it or apprehend it as a thing far off from us or do ineffectually think of it not edifying our selves in faith and obed●ence Doct. 6. The fallacy wherewith wicked and profane men do deceive themselves consists therein that they will believe nothing above their senses and do oppose their sense against the testimony of God This is gathered ver 4. at the end For since the Fathers c. Reason Because they are sensuall men Iude v. 19. and are led by sense and sensible things like as bruit beasts Vse 1. This may serve for information hence we may understand that the contradictions of profane men are void of all reason and therefore are to be contemned with detestation Nothing can be more contrary or mad then to consult with nature about supernaturall things and to fetch the judgement of spirituall things from sense 2. To admonish us not to attribute any thing to our senses in matters of faith For it is all one as if we should seek the judgement of reason amongst bruit beasts Verse 5. For this they willingly are ignorant of that by the word of God the heavens were of old and the earth standing out of the water and in the water Verse 6. Whereby the world that then was being overflowed with water perished Verse 7. But the heavens and the earth which are now by the same word are kept in store reserved unto fire against the day of judgement and perdition of ungodly men The Analysis IN the refutation of this profane opinion the Apostle doth first reprove the ignorance of these profane men verse 5. 6 7. Secondly he doth instruct the faithfull touching the comming of the Lord in those things that did most pertaine to the confirmation of them in the truth against such temptations that might arise from such humane cavillings verse 8. 9 10. The Apostle reproves their ignorance 1 From the cause that it was voluntary or affected ignorance 2 From the object namely that truth which they willingly were ignorant of and did oppugne Now that truth which is affirmed contradicts that assertion whereby these men would confirme their opinion For when they had said it and had brought it for an argument that all things did continue in the same estate from the beginning of the creation the Apostle denies this and shewes the contrary by the history of the flood v. 6. then by comparing things alike he gathers that the same also is to be expected concerning the destruction of the world by fire at the comming of the Lord that was before in some sort performed by the destruction of it in water v. 7. 3 The reason of this consequence is taken from the common cause of creation preservation and both destructions of the world namely the word will of God v. 5. 7. 4 He doth illustrate the conclusion it selfe concerning the destruction of the world by the end thereof that it may withall be applyed unto those wicked ones with whom he now dealt v. 7 at the end while he cals the day of the Lord the day of judgement and perdition of ungodly men For in these words he threatens eternall damnation unto those profane men that denied his comming w ch must certainly be expected at