Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	jesus_n	light_n	shine_v	5,880	5	9.7269	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90870	A serious exercitation upon, or an impassionate vindication of 1 John 5.20. This is the true God--in reference to a printed conference between Mr. Samuel Eaton, and Mr. John Knowles for the beating out of the truth concerning the divinity of Jesus Christ. / By Thomas Porter M.A. Minister of the Gospel at Whitchurch. Decemb. 26. 1650. Imprimatur, Edm. Calamy.	Porter, Thomas, d. 1667.	1651 (1651)	Wing P2998D; Thomason E621_9; ESTC R206411	19,159	28

as idols are hut the true God also as the father is Thus many ancient Writers understood it t Sane mea est opinio illud cognoscant te solum verum Deum ad eos qui cùm Dii dicantur tamen non sunt toll●ndos valere Alioquin si Christo ex adverso responderit adjectum non esset quem misisti Jesum Christum Greg. Naz. ibid. My opinion saith Nazian is That those words the only true God Take away those who are called gods but indeed are not NOT Iesus Christ for then it had not been added and whom thou hast sent Iesus Christ To the same purpose Basil u Qui verus est Deus ad eos qui ex opposito falso distinguntur dicitur scnon existentes Bas contra Eunom l 4. p. 177. the Great and Cyril w Patrem à falsis solo nomine Diis distinguens solum verumque Deum appellat Cyril in loc l. 11. c. 16. in Thesauro l. 10. c. 6. Alexander and others whom I could name deliver themselves But because you professe you like Reason and Scripture best I will deal with you that way That this is spoken in opposition to and exclusion of salse gods it s more then probable by the constant language of the Scriptures elsewhere e. g. Ier. 10. 10. But the Lord is the true God compared with v. 8 9 11 14 15 16. Where Iehovah the true and living God is abundantly opposed to false gods and is it not evident in the text forementioned 1 Thess 1. 9. How ye turned from idols to serve THE TRUE GOD. Nay is it not clear in the text under Examination 1 Iohn 5. 20. That we may know him that is TRUE and we are in him that is TRUE This is the TRUE God Now it follows immediatly ver 21. Keep your selves from IDOLS Is not the true God in all these places opposed to idols To wind up all this particle ONLY is not to be x Particula exclusiva 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non conjungitur cum subjecto TE sed cū praedicato VERUM Deum Sancti de trib Elohim pars altra l. 3. c. 10. p. 483. joyned with the subject THEE but with the Predicate GOD as is apparent by the other epithet TRUE which belongs to the Predicate GOD and not to the subject THEE It s one thing to say that they might know THEE ONLY the true God and another thing to say that they might know thee the ONLY true God This Answer hath cut in sunder the sinews of the Arrians Argument heretofore out of this place y Maldonat in loc and is as keen now through Gods blessing for ought I know Suppose one should argue thus The Sun is the only true light in the day time to inlighten our Hemisphere therfore the beams of the Sun are not who sees not the fallacy falshood of this consequence Doth it not rather follow that the beams with the Sun are the only true light So it is here only let not the comparison be stretched beyond my intention This text rather holds him forth to be the true God then excludes him as you harshly speak from being the true God Now the premises being considered it will not I think of NECESSITY follow that in 1 Joh. 5. 20. The Father is ONLY intended Sir having I hope taken off the edge of your reasons whereby you indeavoured to prove that the Sect. 8. words under examination relate not to the Son but to the Father only Give me leave on the contrary to tender to you some reasons why the words relate not to the Father but to the Son 1. Because the z Incipit primùm omnium à Christi Personae descriptione Hujus igitur primum omnium Deitatem aeternam proponit Beza beginning of Iohns Epistle holds forth the subject of his preaching writing viz. the person a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Jesus Christ ch 1. 1. of or concerning the Word of life Now it s more then probable that the End or Conclusion of the Epistle is suitable to the Preface or beginning This reason may be cogent if not to others yet to Mr. Knowls who is carried with meer probabilities for the most part 2. Because there is no great necessity rationally imaginable that should move or constrain the Apostle so strenuously and industriously to assert the Deity of the Father For what man within the pale of the Christian Church did deny or doubt of it But there might be just and necessary cause of asserting the Deity of Iesus Christ You say b Pag 11. many at this time did arise who did gain-say and deny the coming of the Son of God in the flesh So say I many at this time c Ebion Cerinthus solum hominem censuerunt Christum Euseb Eccl. Hist l. 3. c. 21 22. Epiphan Haeres 51. August de Hares c. 8. 10. did arise who did gain-say and deny the Deity of Iesus Christ holding Christ to be a meer man or whole Christ to be a creature as Master Knowls doth page 20. c. 3. Because of the great work ascribed to the Son of God vers 20. And hath given us an understanding to know him This is the Royal Priviledge of the most high as appears by the Saints prayers Eph. 1. 17. Col. 1. 9. And by Gods performance 1 King 3. 12. I have given thee a wise and understanding heart Or if you please let me forme your Glosse into an Argument He that hath annoint the eyes of our minds that we might savingly know God is the true God But Iesus Christ hath so annointed Therefore The Minor is your own p. 11. The Major is as clear as the Sun yet take the strength of it in these few positions briefly 1. Saving knowledge is a gift Mat. 13. 11. To you it is GIVEN to know 2. It s God only who gives this knowledge 2 Cor. 4. 6. God who commanded the light to shine out of darknesse hath shined in our hearts 3. This knowledge can never be had God not giving it Deut. 28. 4. Now it s your own Concession Iesus Christ gives this knowledge 4. Because beleevers are said in the same verse to be in him that is true which the Apostle expounds to be even in his Son Iesus Christ In him that is true who is he his Son Iesus Christ And least any should doubt of whom he speaks he adds immediatly This is the true God 5. Because of the proper signification and frequent nay constant use of the Relative d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS which relates to the next member or antecedent and therefore to the Son of God as hath been shewed before For if John had meant as you do he should have said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I lle not Iste THAT not THIS And I challenge you to produce any one text in the New Testament to the contrary and I shall candidly confesse my ignorance or inadvertency 6. Because Iesus Christ you confesse is here said to be eternal life and why then is not Iesus Christ this true God when e De uno certi ac eodem utrumque praedicat quod 〈◊〉 Christus verus sit deus ac vita aeterna Calv. in loc both are spoken of one and the same Person Certainly if Iesus Christ be acknowledged here to be f Illa aeterna vita Pisc the eternal life it cannot be denied according to the laws of a true copulate Axiom that THIS JESUS CHRIST IS THE TRUE GOD. Indeed if we take your Glosse by it self in the close of your first answer it will not of necessity follow For Gods ordinances and our performances g Via and Regnum non causa regnandi Bern. are the way to eternal life If this be your meaning what is it but a crumb of Socinianism and contrary to the stream of Expositors But in charity I will judge you to be of the same mind h Page 8. with Pareus and your learned and godly man mentioned page 9. That Christ is also the Author of eternal life to all that obey him In this sense pure reason cannot but bring in this Verdict to use your own expression pag. 35. THIS JESVS CHRIST IS THE TRUE GOD. FINIS