Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	new_a	put_v	renew_v	1,817	5	9.7545	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A49761	An history of angells being a theologicall treatise of our communion and warre with them : handled on the 6th chapter of the Ephesians, the 11, 12, 13, 14, 15, 16, 17, 18 verses / by Henry Lawrence ...; Of our communion and warre with angels	Lawrence, Henry, 1600-1664.; Milton, John, 1608-1674.	1649 (1649)	Wing L660; ESTC R12895	135,420	210

righteousnes none are to be excluded that are capable of God and happinesse because the roote of love aswell to others as our selves is God the measure of which is love to our selves and therefore no particular enmity should interupt therefore wee should love our enemies You see how wee have stated and whither wee have ledde this notion of righteousnes wee cannot leave it in a better place and it was fit to say some what of that of which the word sayes so much and which armes so faire and noble a part But how doth this peece arme the breast or how is it fitted thereunto The breast containes I told you the vitall parts wherein properly as in the subject is the feate of life that holines therefore that righteousnesse that image of God is wounded by unrighteousnesse by sinne the Divell that wicked one shoots at the fairest marke and by unrighteousnes wounds that is it which drawes downe Gods wrath puts a sting into every condition into death it self that weakens the heart makes timerous and fearefull the breast-plate in Greeke is Thorax and they say it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est subsilite to leape or shake Propter cordis palpitationem for the heart ever mooves but unrighteousnes and an evell conscience makes it shake inordinately renders men timerous and fearefull now this peece of armour this breast-plate of righteousnesse secures you of this those shaking those darting wounds and ads courage and assurance so Prov. 28.1 The wicked flyes when none pursues but the righteous are bold as a Lyon now the use of armour is to render you not onely safe but bold and secure Contrary to which are those feares that make wicked men affraid of their owne shaddowe they goe without being driven saving by their owne conscience which is also excelently exprest Lev. 26.36.37 And upon them that are left alive of you I will send a faintnesse into their hearts in the Lands of their enemyes and the sound of a shaking leafe shall chase them and they shall flee as fleeing from a sword and they shall fall when none pursueth And they shall fall one upon another as it were before a sword when none pursueth and yee shall have no power to stand before your enemies Heere is a disposition quite contrary to such strength and courage as this peece the breast-plate of righteousnes gives doe you not see now need of an armour when wickednesse and unrighteousnes brings you into that miserable condition unrighteousnes is opposite to the being of a holy man the renewed state of a man which consists in righteousnes and true holinesse and to the comfort and welbeing of a saynt which stands as you have it Rom. 14.17 In righteousnes peace and joy in the Holy Ghost marke the order first righteousnes which is as I may say the materiality of peace and then joy in the Holy Ghost But may not the righteousnes of Christ imputed by faith more properly be called this peece of armour then our owne inherent righteousnesse or holinesse Answ. without all question that is the Roote and source of all our righteousnesse Rom. 8.3.4 That the righteousnesse of the law might be fulfilled in us who walke not after the flesh but after the spirit That is wee are reputed in Christ to have fulfilled the whole law for saies hee the righteousnes of the law is fulfilled in us there were two things the law required a just suffering for what wee were in arreare a due expiation for sinne and a perfect obedience now in Christ wee are reputed to have done all this for Christ is the end of the law for righteousnesse to every one that beleeveth Rom. 10.4 This was the first intention and scope of the law videlizet that Christ might justifie and bring men to life by his observation and keeping of it and therefore the Apostle blames them vers 3. that being ignorant of Gods righteousnesse they would establish their owne righteousnesse by which meanes they submitted not to Gods righteousnes that is to that way that hee had set and ordained But secondly having made them righteous and acquitted by imputation and standing right before God God leaves us not thus but the love of God producing in us and upon us some lovely effect makes sutable impressions and Charracters to the relation wee hold to him you have the print and Charracter of a sonne upon you aswell as the relation of a sonne which is nothing els but a certaine image and likenesse of his holinesse and therefore if you bee in Christ you are a new creature 2. Cor. 5.17 Now how can any be a new creature without the infusion of new qualities new guists without an essentiall change for it is a new creation therefore the scriptures describes all the parts of this infused holinesse yee were darknesse but now yee are light in the Lord Eph. 5.8 also you have put on the new man which is renewed in knowledge after the image of him that created him Coll. 3.10 There is for your light for your apprehensions you have another sight of things then ever you have had other lights other notions Also you have a new heart a new disposition of spirit another bent and frame and propension then you have had so that of Ezek. 36.26 I will give you a new heart and a new spirit and you are to put on the new man which after God is created in righteousnes and true holinesse Eph. 4.24 Christ therefore that doth all for us doth much in us hee is a head of influence wee have him all among us and every one hath him all in their measure and according to those influences and infusions wee have our denominations so Abell was called righteous so Noah Iob also Zacharij Elizabeth Luk. 1.6 were both righteous before God walking in all the ordinances and commandements of the Lord blamelesse In this sence a man may be called Righteous that is regenerate that is renewed although corruption remaines as you call a house white aswell as a Swan though there be many spots on it and such a one may be said not to sin 1 Joh. 3.6 because hee is not given up to sin but hath his heart armed and fenced with a holy frame and a pursuite of righteousnesse Now having thus distinguished and explained things this scripture in all the parts and peeces of the armour seemes rather to speake of the working and motion of the graces of God in us then the imputation of Christs to us which is that which indeed gives the forme enargy and operation to every peece but because according to what Christ is to us so in a proportion and according to our measure hee is in us by his influence by his infusions therefore wee are to till and improve him in us and as the divell could do nothing against us but by virtue of our corruptions so Christ makes use of his owne infusions of his owne graces of his workes in

are faine to doe therefore our communion is exceeding great with the Angells both good and bad For beleeve it they having such a price in their hands will not loose it on either side the Divells malice will not suffer them nor the good Angells love and duty will not suffer them to be wanting to their abilities Hee maketh his Angells spirits his Ministers a flame of fire this say some is with relation to their workeing toward us both in lightening and heating This is therefore first by considering the advantages they have upon us to consider how great and intimate our converse is with them secondly to consider this notwithstanding that wee give not that which is Gods due to the Angells though they be the beginning of his creation for first God onely knowes the heart even our thoughts afarre of the Angells onely as I have told you Secondly for working upon us as all they doe is under God and in fulfilling his will which is the law and rule they moove by so they cannot put in new species of things into the fancy and such as the sences had never any knowledge of though they can make many compositions and deductions almost to the saying of what they will yet their ability stretches not to the putting in of what was never there before as to make a man borne blinde dreame of coulours and their difference therefore Thirdly take heed of receiving ill impressions by your eares or your eyes or any way if an ill man tell you an ill story once the Divell will tell you it a thousand times it is a great happines to this purpose not to know ill And on the other side keepe your selves in such a holy frame as may provoke the good Angells to converse with you wee love to speake where wee are like to finde intertainement and so doe they and receive good images and impressions of things that they may have matter to worke upon for as I told you they cannot make a blinde man dreame of coulours Lastly for your soules sake keepe your body in a good frame that the humours of the body be not armed against you to lust and anger and revenge but may be fitted for spirituall converse Fourthly feare and please God who gives bounds to the most raging elements water and fire and to the most mighty spirits the Angells for they are his messengers they doe his will if you receive any good motions or inspirations by the Angells any thing of comfort it is God that doth it hee commaunds that creature aswell as any other to give downe its milke therefore let him have the praise and if now you will offer a sacrifice for this offer it to the Lord for so saith the Angell himself Iudges 13.16 Revel 19.10 Worship God saith the Angell to Iohn see thou do it not The Angell had revealed great things to Iohn and hee would have worshipped him but saith the Angell see thou doe it not Also 14. Rev. 7. worship him saith the Angell that made the heaven and the earth and the sea and the fountaines of waters But Fifthly love the Angells and gratify them for they love you and are mightily advantagious to you they love us much without all question for their wills are as Gods will and hee loves us and they know it as being deputed by him to minister to us And as they themselves love God above all so they love us as themselves which is the next commaund for wee are their neighbours they are very neere us and wee shal be much neerer heareafter when wee shal be with them and be as they are Lastly wee may see their love by its effects First by these workes for our good they worke in us and upon us and then those effects of love they rejoyce to looke into the good things prepared for us 1. Pet. 1.12 which things the Angells desire to looke into and as the holy Spirit is grieved when wee sin so are the Angells also as appeares by their contrary affection of rejoycing at our good and conversion for then the Angells of heaven rejoyce And therefore the Psalmist provokes the Angells to praise God for his mercies to himselfe and to us and by the same reason that wee hate the Divell and resist him wee should love and gratifie the good Angells They hate God they hate and tempt us the others doe purely and truly the contrary let us know these spirits and grow into a greater league and familiarity with them let them not have lesse of our love because they are spirituall and invisible for that inables them to doe us more service and so is God whom wee love most of all In this tract of Angells that which most immediately and particularly reatcheth my intent is to shew the power they have over us especially over our spirits and the way they have to communicate themselves according to their power especially to our spirits which wee have done already though other things as a foundation and in order to this were necessary to be knowne and particularly that about the Guardian-ship of Angells From that formerly delivered wee deduced severall corrolaries both from the knowledge of the Angells and from their power of communicating it to all which wee shall onely adde this further That they have not this knowledge and power in vaine but according to their talent betrusted with them they lay themselves out for our advantage as concerning the outward man so especially and above all in relation to our spirits and inward man tacitely and in a spirituall way communicating themselves to our spirits suggesting good things and provoking us to our duties in holines and obedience This I proove first from their power what they can doe they doe but they can communicate themselves to our spirits and our inward man they can in a very great measure know our mindes and necessities they can by the mediation of our fancies and inward sences speake to us almost what ever they will therefore they doe it The reason is cleare for els they should not serve God with all their might But wee told you before their obedience is the patterne of ours therefore their love also and wee proved also that they did love us exceedingly because God loves us and as being their neighbours therefore wanting neither power to enable them to their duty nor love to actuate that power and ability they are no way wanting to such a communion without which as I have shewed they should neither make good their love to God in serving him with their strength nor their love to us in doeing us that good they are able to doe Secondly you may remember I told you that they did formerly take up their shapes not for their owne needs but for ours nor for ours to facilitate any thing they were to effect upon us for they could have communicated themselves as much to us without bodies as with but for other reasons as for the