Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	day_n	night_n	utter_v	1,344	5	10.6230	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43590	A vindication of the review, or, The exceptions formerly made against Mr. Horn's catechisme set free from his late allegations, and maintained not to be mistakes by J.H., Parson of Massingham p. Norf.	Hacon, Joseph, 1603-1662.	1662 (1662)	Wing H178; ESTC R16206	126,172	264

you can with that which you alledge out of the 107. Pour out thy wrath upon the Heathen that have not known thee and upon the kingdoms that have not called upon thy name You bring the first chapter of Jonas where every man cried unto his God and yet you know that none of them cried to the true God till Jonas awoke and called upon him They cried to them who were no Gods but Idols Gal. 4.8 When you knew not God you did service to them which by nature are no Gods But what were they then the same Apostle telleth you in the first Epistle to the Corinthians the tenth chapter and the twentieth verse The things which the Gentiles sacrifice they sacrifice to Devils and not to God You have raked fair to finde out your universal Grace in the Idolatrous sacrifices which Pagans offered Paul and Barnabas might have spared the rending of their clothes and saved their out crie Sirs what do you mean to do these things And the Lystrians might have answered thus but that they wanted such a Priest as your self at their elbow to have prompted them these are no such vanities as you imagine for by them we do testifie our hope in God and in his Grace and by them we do celebrate his propension to pardon our misdoings We have always served the living God that made heaven and earth and redeemed all men Neither hath he suffered us to walk in any wrong ways but hath been propitious to us in his love and mercie and hath trained us up in his school The Sun passeth over our heads every day we rise preaching Gods name and bringing tidings of his Goodness and when the night cometh on the Moon and the Stars succeed and take their course uttering to us his saving knowledge you may tell us more plainly what we knew before but we have had sufficient teaching long ere you set foot among us This speech is moulded in your Doctrine delivered in this Section and because it is very bad false and blasphemous it better becometh the priest of Jupiter that was before the Citie than A servant of God in the Gospel of his Son I would ask you where you finde Gods kindness to sinners called the Gospel In the old Testament the preaching of the Gospel contained the knowledge of him that was to come one of Adams posteritie the son of David the son of Abraham called the Messias in Daniel and in Esay 53. a person is described that should come and suffer bearing the sins of Gods people In the new Testament the Contents or Sum of the Gospel is Christ crucified and God in Christ reconciling the world When the Apostles preach the Gospel they speak of Jesus and the Son of God and the man whom he hath appointed But as for rain and food and fruitfull seasons which you call the contents of the Gospel they speak of these as witnesses indeed of Gods goodness but as such witnesses that notwithstanding the nations went their own ways Yea and God suffered them so to do Act. 14.16 He suffered all nations to walk in their own ways Nevertheless he did them good and gave them rain from heaven This utterly overthroweth the false Doctrine throughout this chapter or wheresoever else by you delivered manifestly shewing your self a perverter of the Gospel while you make the creatures to be preachers of it Notwithstanding his ordinary goodness or common kindness he suffered them to perish His temporal blessings therefore were not able to reclaim them nor were they intended for the conversion of their nations if they had been so then it could not be said God suffered them to go on in their own ways nevertheless Act. 17.30 The times of this ignorance God winked at That is to say he overlooked them he neglected and despised them He hid himself and was wroth They were times of ignorance and during these times God did hide himself therefore he did not manifest himself as in the Gospel or by way of any saving knowledge Pag. 106. That something of the Gospel contents is held forth universally in the works of God D Amyrald learnedly proves against Spanhemius Let M. H. answer him I might say let D r Amyrald answer the promise which he made to the national Synod at Alenzon that he would afterward forbear to teach such doctrine for which you now commend him to your Reader But why should that be done again that is sufficiently done already You speak as if to this day he lay untouched and that no man yet ever medled with him Whereas I should think you cannot but know he hath been answered before now purposely and that by divers I rather think you read none of their answers because they make not for you and then as persons resolute and pertinacious in their opinions a great man was wont to call Triremes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gallies having all their oars going on one side if you bestow time upon such writers and none else as serve to nourish you in your belief you can make little progress in the search of Truth beause your motion is still round and homeward and if you be in an errour it is like you will still continue so And yet I must tell you I would gladly see you answer D● Amyrald in all those points wherein you differ from him which you can tell are very many and very material And I would gladly know that you hold universal Grace no otherwise than Amyrald doth In the mean time I will tell you a short storie out ot Athaneus of a Spartan now you know that Countrey was known to be of a very hard breed This man sitting down with others at a feast and not observing what they did made somewhat more hast to eat of a certain sort of fish that was set before him than he had good skill to sever the meat from the shell that was hard and withall full of sharp pricks or bristles but having well broken and subdued the harder parts with his teeth and tasting the meat what it was being somewhat loth to lose the pains he had taken resolved thus with himself Thou art said he a very naughtie kinde of food yet I will not leave thee now but I will never meddle with thee more I finde now that these Polemicks are but a harsh diet very crabbed and thornie the which who so loves had need to have according to the Comicks bold metaphor calceatos dentes and must not stick at any thing that is tendred to him And though I may seem too forward and rash in thus undertaking as you call it and falling on I will not now go back nor give you over but I purpose therewithall not to be so hastie in engaging with any other Yet as Florus said of Hannibal having gotten the advantage of the ground and of the wind vento pulvere pugnabat you do not trouble me much with your blows or weapons I fear not your armour nor

of They shall not plant and another eat they shall not plant a tree and then never live to taste of the fruit but they shall last as long as the tree so it follows in that verse They shall long enjoy the work of their hands as elsewhere the just is compared to a tree for growth and continuance so here he is compared to this tree here spoken of Now your Authour after the Septuagint readeth thus As the days of the tree of life so shall the days of my people be The days of the tree of life he understood to be a thousand years which Adam should have lived had he not transgressed the law given But eating of the other tree the tree of knowledge he could never attain to that age nor any of his posteritie But that he took to be the age that men should live to after the first Resurrection Thirdly In those words of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are to know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is restrictive he doth not say that all Christians held it but they that were in all things orthodox did hold it because he held it himself and therefore held that to be a part of orthodoxy But some who were orthodox but not in all things did not hold it for you may read a little before that he confisseth Multos verò qui purae piaeque sunt Christianorum sententiae hoc non agnoscere Many pious and right good Christians did not acknowledge so much not regarding what some thought who were called Christians but were impious Atheists and blasphemous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every way or in all things And that learned writer who would without so much as pretending any copie insert a negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth make Justin speak to this effect some blasphemous Atheists are orthodox Christians but not in all things Not those that are in all things impious but those that are in some things orthodox must stand in opposition to that limitation in all things orthodox Tertullian held this opinion too but it was when he was not a man of the Church but had fallen to Montanism and this was a piece of his Montanism too as he saith in his third book against Marcion cap. 24. Novae prophetiae sermo testatur it was witnessed by the new prophesie but this we might not know because you were in hast Lactantius also was of this minde but his chief proofs were partly from the Sibyls with Virgils Eclogue and partly from the prophesies of the old Testament which he understood lit●rally and marvelously whereas we be taught by the Apostle Peter Act. 2.16 and by the Apostle James Act. 15.15 to apply those prophesies to the time of the new Testament or Christs first not his second coming Now because you give this regard to ancient writers and the ages foregoing I will produce one argument of this kinde against your Millenarian belief and then conclude this chapter and it is this That opinion which was generally condemned by the Church of Christ and was afterwards upheld by none for above the space of a thousand years is no Catholick doctrine nor sound belief But this opinion that Christ Jesus should raise his Saints and reign with them upon earth for the space of a thousand years being condemned was not held by any for above the space of a thousand years Therefore it is no Catholick doctrine The Major I hope needeth no proof with you at this time but because it may seem not safe or good discretion to adventure much upon a Negative I desire leave to mollifie and interpret the Minor with this request that I may have libertie to think so untill you be able to produce some instance to the contrarie And the space I mean is that betwixt S. Hierom who opposed it and the Anabaptists who revived it And if there be any policie in the Papists coyning the lives of some of our Reformers to discredit their doctrine I am sure it is no credit to any opinion to claim parentage or resuscitation from the Anabaptists CHAP. XI How God had power enough to help man TO the Question What God had done for man when part of your Answer was That God had power enough to help him I noted that though your Answer was true yet it seemed to argue thus He can do it therefore he hath done it which I said is not safe And I suspected a dark insinuation of this that God had done all he could do to help man being fallen Hereupon in this Chapter although you are angrie with me for collecting any such thing so much as by way of intimation from your words And although secondly you charge the adverse partie with thinking so yet in the third place you own and acknowledge it to be true what I said might be darkly gathered from your Answer and you think it must pose me and all men else to tell What he could have done more as if you cared not what you say so you may revile and contradict It must be left to the Reader to compare the first of these with the third and to judge whether there be wrong offered to you or to your companion who would not beleeve but that God releeved the whole world when he had means and opportunity you needed not to except against me for saying That in things of this world we walk by sight and to say that it seems I walk so rather then by faith The Apostle Paul did walk by Faith and gives this the reason why he did so because he was absent from the Lord and saw him not but in things of this life he did walk by fight Be pleased therefore to know that in that saying of the Apostles 2 Cor. 5.7 We walk by faith not by sight the word Faith is taken in a proper and strict meaning as it stands opposed to sight and it is called the evidence of things not seen In things of this present world we walk by sight not by faith not by faith strictly taken yet by faith largely taken we may walk in this life and yet walk by sight too like as Thomas both saw and beleeved Augnst Enchirid. 8. Melius hanc appellamus Fidem quàm divina eloquia docuerunt éarum scilicet rerum quae non videntur It is best to call that by the name of Faith which is of things not seen as holy Scripture useth to speak You prove that your Adversaries hold God cannot help the most part of men because D r. K. said He can have no new immanent Act of will So then that onely which he hath willed be can do and our partie may answer He had not power enough for he cannot will anew concerning them and he had so willed already as to tie his hands You seem to speak both ignorantly and unreverently of Gods Attributes It is no wonder you should be jealous of our liberty who are afraid lest Gods Decrees should deprive him of his own