Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	heart_n	sin_n	sin_v	1,544	5	9.4687	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10130	A treatise of the Sabbath and the Lords-day Distinguished into foure parts. Wherein is declared both the nature, originall, and observation, as well of the one under the Old, as of the other under the New Testament. Written in French by David Primerose Batchelour in Divinitie in the Vniversity of Oxford, and minister of the Gospell in the Protestant Church of Roven. Englished out of his French manuscript by his father G.P. D.D.	Primerose, David.; Primrose, Gilbert, ca. 1580-1642.	1636 (1636)	STC 20387; ESTC S115259	278,548	354

true and onely GOD is to bee worshipped in spirit and in truth and not in materiall idols That His Name ought to bee hallowed and great heed is to bee had that it bee not prophaned That respect and honour is to bee yeelded to Fathers to Mothers and to all Superiours That murther adultery lechery theft false witnesse covetousnesse of things belonging to another are vices condemnable and worthy to bee censured We finde a great deale of good precepts and excellent documents in the Lawes and writings of Paynims pertaining to these points And they all may be confirmed by naturall reason Therefore the Apostle speaking of Infidels in his Epistle to the Romanes Romanes 2. verse 14 15. saith That they doe by nature the things contained in the Law shew the worke of the Law written in their hearts and are a Law unto themselves If they have sinned against these points as undoubtedly they have most horribly many wayes as the same Apostle sheweth in the first Chapter of the said Epistle they have by such hainous and monstrous sinnes fought against their owne knowledge and detained in unrighteousnesse the truth which GOD had imprinted in their mindes and whereof they were not ignorant Romanes 1. 18. Whereupon God thunders fearefull threats upon their unrighteous heads which in all ages have beene accompanied with terrible thunder bolts of exemplary judgment Moreover in things concerning Gods outward and publike service they have knowne that all men ought to serve GOD publikely and that to offer sacrifices unto him is a service wherewith he is well pleased This they knew not onely by a naturall instinct and by the voice of that inward Doctor saying to their hearts that all sinnes whereof mortall men are guilty must be expiated and that atonement must be made betweene man offender and God offended by offerings and sacrifices But also questionlesse by an acquired knowledge come unto them successively from these first Fathers who by Gods Ordinance and allowance had offered sacrifices of atonement to his most holy Majesty This is the true originall and source of the sacrifices which these blinde and mis-led wights have alwaies offered to the God-head which they in their ignorance thought worthy to be worshipped 4 They have likewise knowne by naturall and necessary consequence that seeing God will be served publikely and by troupes of people times must be appointed for their meetings Therefore they have with one accord consecrated festivall and solemne daies for the publike and common exercises of their religion And God hath often blamed the vices and abominations of their sacrifices and solemnities propounding and traducing them in the persence of his people to whom hee spoke having regard to their instruction and correction and not to the conversion of the Gentiles whom hee suffered to walke in their owne waies Acts 14. vers 16. 5 But as there is no naturall reason shewing the least sparkle of justice and equity in the keeping of the seventh day of the weeke rather than another So the Gentiles did not keepe and are no where blamed for not keeping one day of seven which is to be thought on and considered with great attention For if they knew or were bound to know the necessity of the observation of this day if they were obliged unto it as to a morall thing or as to an Ordinance of God published by God himselfe to all men in the person of Adam Father of us all from the beginning of the world I aske What can be the cause that God never accused never reprehended them for the inobservation or profanation of so holy a day Seeing hee rebuked and threatned them so eagerly for the transgression of all other Commandements of the morall Law as may be seene in divers places of the Bookes of Moses Fxodus 23. verse 24. 32. Exod. 34. vers 12. 13 14 15 16. Levit. 18. vers 3. 24. Levit. 20. vers 23. Deut. 6. vers 14. Deut. 7. vers 4. 5. 10. 25. Deut. 12. ver 2. 3. 30. 31. Of the Prophets 1 King 14. vers 23. 24. 2 Chron. 33. vers 2. c. Psal. 106. vers 35. c. Esa. 10. vers 7. 12 13. Esa. 13. vers 11. Esa. 16. vers 6 Esa. 47. vers 6. c. Ierm 10. vers 2. 3. Ierem. 48. vers 7. 13. 29. 30 35. Ierem. 31. ver 13. 35. 47. Ezech. 16. vers 49. Ezech. 20. vers 7. Ezech. 23. verse 7. 8. 30. Ezech. 25. vers 3. 15. Ezech. 28. vers 2. 5. 16 17. 18. Ezech. 32. vers 12. Ezech. 35. vers 5. 6. 12. Amos 1. vers 3. 6. 9. 11. Obad. vers 3. 10 11. Micah 4. vers 5. Nahum 1. vers 14. Nahum 2. vers 12. Nahum 3. vers 14. Habak 1. vers 11. 13. 16. Habak 2. vers 5. 6. 8. 9. 10. 15. 18 19. Zeph. 2. vers 8. 10. 15. Zech. 9. vers 3. 5. and else-where and of the new Testament and namely in the first Chapter of the Epistle to the Romans Againe I would faine know how it is come to passe that Gods ordinary custome was to withdraw the Israelites from all the vices that he had forbidden by telling them that the profane and aliene Nations had defiled themselves with all these vices and when these vices of Infidells were in some sort of such a quality that they sorted well to his people would most bitterly upbraide them with following the abominations of the Nations and yet hee hath never kept that course in the inhibitions that hee hath made so frequently to the Israelites against the breach of the Sabbath hath never told them that the Gentiles were Sabbath-breakers hath never warned them not to follow in this crime their example which had beene much to the purpose if the Gentiles had beene obliged to keepe the Sabbath day 6 Surely God never tied them by any positive Law to such a day neither gave hee them any notice thereof by the inbred light of nature And it appeareth not any where that they ever heard amongst them any mention of a seventh day of Sabbath but as of a Iewish Ceremony and Ecclesiasticall regiment the rumour whereof ranne abroad after the Law was given to the people of Israel in the wildernesse Hence it is that this ceremonies is by their Authours attributed to the Iewes as come from them and particular to their Nation Yea many of them laid it in their dish with flowting and derision Whereunto some doe apply these words of Ieremiah in his Lamentations Chap. 1. verse 7. The adversaries of Ierusalem saw her and did mocke at her Sabbaths And Seneca a wise Heathen said of the Iewes jeering at them that by the observation of their Sabbath they made losse of the seventh part of their life 7 They object against this that Philo a learned Iew who lived in the times of the Apostles in the second Booke of the life of Moses speaking of other Nations which were aliens from the Common-wealth of Israel and strangers from the

had observed the same course towards Adam for that commandement as hee did for all the rest and for all the rest as for that which neverthelesse he did not For he ingraved the substance and tenor of all the other Commandements in Adams heart and made him to know them naturally without any instruction by word of mouth whereof he had no need But he wrote not in his heart the knowledge of the fourth Commandement seeing as they say he declared it unto them by audible words resounding in his eares that he might know it whence it followeth that all the rest are morall but this is not whereof we shall have occasion to discourse more largely in the first Chapter of the second part of this Treatise 2 Of those that defend the morality of one Sabbath day in the weeke some seeke to decline the weight and edge of the foresaid arguments by a frivolous distinction saying that morall things are of two sorts the one that are founded in the Law of nature and therefore oblige all men naturally The others that are of a positive Law depend on institution and notwithstanding are parts of the morall Law of a perpetuall necessity and of an immutable right as well as all other morall precepts are that the morall Law as it is morall is of farre greater extension then is the Law of nature and that the Sabbath is morall in this last sort 3 But first they speake against the ordinary sence and custome of all men who by the word morall understand that which is naturally and universally just that is which reason when it is not misled and the inward Law of nature dictateth by common principles of honesty or ought to dictate to all men of it selfe without any outward Vsher This Law all men take for the Law of nature and reciprocally they take the Law of nature for this Law which is proved by the ordinary and common distinction that all Divines make betweene the morall ceremoniall and judiciall Lawes which in former times God gave to the Iewes in which distinction they referre to the last hands and sorts all the positive ordinances which pertained to the ecclesiasticall or civill government and to the first the ordinances and rules of the Law of nature wherof these others were circumstantiall appendices and determinations Nay morall signifieth onely the duties of essentiall godlinesse and righteousnesse in things belonging naturally to good and holy manners towards GOD or towards man whether in doing good or departing from evill and not all things that may be usefull and in some sort may bee referred to the rules of good behaviour Otherwise things ceremoniall and judiciall as such should not bee distinguished from morall things for these also have an usefull reference to the foresaid duties of good and godly behaviour And therefore if the ordinance of the Sabbath although advowed to bee a positive Law is notwithstanding called morall it shall bee in one and the same respect both morall and ceremoniall and all ther ceremonies may after the same manner challenge the name of Moralities which is absurd 4 Secondly after they have confessed the Sabbath to bee a part of the positive Law grounded only on the order and discipline that GOD was pleased to establish they broach an affirmation without ground and without reason when they say therewith that it is of an immutable right and carrieth with it a perpetuall obligation For where and from whence is there any evidence of this doth this right belong to all things that are of the positive Law Their condition and nature giveth it unto them Will any Divine any Lawgiver any Logician make of this a probleme and hold for the affirmative Away with Sophistry and captious dealing It must bee the revealed will of God that matcheth positive with naturall Lawes and marketh them with the silver stampe of immutability Now if GOD hath not communicated this dignity with any positive Law ordained by him from the beginning of the world till this day what appearance is there that he hath given it as it were by birth-right to the Sabbath Have they to underprop this their assertion any cleere and evident testimony brought from the unreprocheable truth of holy Scripture For we make no account of any mans bare affirmation But the whole drift of the discourse following shall shew more and more God willing how short they come of their promises and of the But and Blank they aime at CHAPTER third REASON 3. 1. The Pagans never knew neither by Nature nor by Tradition the necessity of the keeping of a Seventh day of Sabbath 2. Yet they knew all morall duties commanded in the first and second Table of the morall Law 3. They knew also that God is to be served publikely and that a part of his service consisted in the offering of Sacrifices 4. They knew likewise by naturall light that some dayes are to be appointed for his service and are blamed for the transgression of all other Commandements that are morall c. 5. But are never blamed for the inobservation of one day of Seven 6. Nay they did laugh to scorne the Iewish Sabbath 7. Answer to an objection taken out of Philo against the foresaid affirmation 8. To another from IOSEPHUS 9. As also to other passages of diverse Authors Pagans Iewes and Christians which serve to overthrow it 10. The Pagans did never keepe regularly for their publike devotions any other Seventh day of the weeke 11. Yea are never reproved for any such omission 12. Reply to this answer 13. First answer to the said reply 14. Second answer unto it 1 MY third argument shall be taken from this that the Gentiles never knew by naturall light nor also by tradition come unto them from hand to hand by the care of their fore-Fathers the necessity of the keeping of the Seventh day of the weeke and never practised any such day Surely if it were a morality and a point of the Law of Nature or if GOD had prescribed it by a particular Commandement to Adam willing him to sanctifie it particularly and to celebrate in it the remembrance of his workes and rest hee had done it purposely that Adam should instruct his off-spring to the like seeing there was a like reason for them and for him Yea all his progeny and successors in whom abideth still the Law of Nature although darkened with sinne had knowne in some sort by the residue of the light of Nature glittering in them that they were bound to keepe a Seventh Day At least the notice of this Commandement which is pretended to have beene given to their first Father from the beginning should have come to them by Tradition successively from the Fathers to the Children till their dayes For we see that all the Gentiles by the light of Nature and by Tradition have had some knowledge of all things that in themselves are good and lawfull and of all morall precepts 2 They have knowne that one