Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	good_a	use_v	word_n	3,458	5	4.2213	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87807	Israel and England paralelled, in a sermon preached before the honorable society of Grayes-Inne, upon Sunday in the afternoon, Aprill 16. 1648. / By Paul Knell, Master in Arts of Clare-Hall in Cambridge. Sometimes chaplaine to a regiment of curiasiers in his Majesties Army.	Knell, Paul, 1615?-1664.	1648 (1648)	Wing K679; Thomason E437_1; ESTC R204676	15,730	23

the Latine version a righteous man knoweth but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it is in the Septuagint a righteous man is mercifull to the lives of his beasts If now we put the Latine and Greek together we shall find that to know is to shew mercy to In which sense the word is likewise used here in our text You onely have I knowne of all the families of the earth But if the Commemoration must be so construed why followeth there a Commination because God had been so good to Israel is it therefore that hee threatneth them this seemeth somewhat strange But if wee take middle and both ends this will soon be reconciled You onely have I knowne of all the families of the earth we must halt here a while Desunt nonnulla there seemeth to be somewhat wanting but it commeth in at the end of the verse wee may paraphrase therefore upon the Text after this manner the words are in effect as if Almighty God should have said I have nourished and brought up children and like our pretended Parliament they have rebelled against me destruction and unhappinesse is in their way and the way of peace have they not known I have known them but they have not known mee the oxe knoweth his owner and the asse his masters crib but Israel doth not know my people doth ●ot consider I threaten them not for the good I have ●one to them but for the notorious evill they have done ●o mee You onely have I known of all the families of ●he earth therefore I will punish you for all your iniqui●ies Idcirco therefore Sinne is the causa impulsiva that which moveth and as it were compelleth Almighty God to punish The Prophet Jeremy putteth the question Lam. 3.39 Wherefore doth a living man complain and he giveth an answer to it before the verse be out A man for the punishment of his fins that is a man is punished for his sins and therefore our old translation readeth it thus Let him murmure at his own sins this this is the only cause of all his sufferings idcirco therefore Therefore I. Shall there be evill in the City and the Lord hath not done it Amos 3.6 Siracides telleth us indeed of spirits that are created for vengeance and these evill spirits many times lay on sore strokes but they have Gods commission at least permission for what they doe they doe this to pacifie the wrath of him that made them Ecclus. 39.28 As all punishment is for sin so it is from God But how can this consist with his goodnesse Yes the very next particle will shew us for hee speaketh not in the present but the future tense hee giveth Israel warning of his intention before hee proceedeth to execution that if they had any grace they might repent and so prevent the judgment threatned and he threatneth them but after a milde gentle manner he threatned not to ruine and consume them but onely to visit and correct them You onely have I knowne of all the Families of the earth therfore I will punish you for all your iniquities And so much for the coherence and explication of the words It is now high time to come neerer to the parts I begin therefore with the first which is Commemoratio beneficii the rehearsing of a former benefit You ●●ely have I knowne of all the Families of the earth There are many other Scriptures very like this Text I will give you but one or two the first shall be Deut. 4.8 What Nation is there so great saith Moses who hath God so nigh unto them as the Lord our God is in all things that we call upon him for The second shall be Psal 147. ult He hath not dealt so with any Nation And that we may know how well God dealt with the people of Israel we may observe that he bestowed upon them two sorts of blessings Privative and Positive ones I begin with the first Gods privative blessings The children of Israel were for a long time bound Apprentices in Egypt where they were grievously oppressed by Pharaoh and his Task-masters who compelled them not onely to make Bricke but it should seeme by the story they would have had them make straw too From which intolerable servitude God set them free at last he eased their shoulders from the burden and their hands were delivered from making of Pots He brought forth his people with joy and his chosen with gladnesse and gave them the Lands of the Heathen and they tooke the labours of the people in possession As for Pharaoh and his host they were overwhelmed in the red Sea they sunke downe to the bottome as a stone After this God made good his word to Joshua not suffering a man to stand before him all the dayes of his life And what shall I more say for the time would faile me to tell of Gideon and of Barak and of Sampson and of Jephthah and of David what mervailous deliverances God wrought for his people discomfiting their enemies both by those Worthies and by other Champions the Sunne Psal 19. is compared to a strong Champion and rather then Israel shall be worsted insensible Champions shall fight for them the Sunne shall stand still in the midst of heaven the Stars in their courses shall fight against Sisera so mightily did God deliver his people even the sonnes of Jacob and Joseph You onely have I knowne of all the Families of the earth And as God bestowed many Privative blessings upon Israel so many Positive blessings too And these were of two sorts Temporall and Spirituall I begin with the first Gods temporall blessings which are recorded Is 5.1 2. My beloved hath a vineyard in a very fruitfull hill and he fenced it and gathered out the stones thereof and planted it with the choycest Vine and built a Tower in the midst of it and also made a Wine-presse therein It will be no digression to touch briefly upon each of these particulars the situation of the Vineyard meeteth us first which was in clive uberrimo in a very fruitfull hill The hill of Sion was a faire place and the joy of the whole earth Israel had a goodly heritage Canaan flowed with milke and honey And the fruitfulnesse of it is described at large Deut. 8.7 8 9. Next to the fruitfull situation Gods fencing of the Vineyard followeth He made a wall above it saith the Margin and Mat. 21. it is said he hedged it round about And you know that an hedge secureth for two uses for distinction and for conservation Israel was hedged about both wayes for distinction they had the Law by this they were discerned from other Nations What Nation is there so great saith Moses that hath Statutes and judgements so righteous as all this Law which I set before you this day Deut. 4.8 Other Nations dwelt as it were in a Champion Countrey without any hedge without a Law but Israel was inclosed and hereby distinguished from all other

ISRAEL AND ENGLAND Paralelled In a Sermon preached before the honorable society of Grayes-Inne upon Sunday in the afternoon Aprill 16. 1648. By PAUL KNELL Master in Arts of Clare-Hall in Cambridge Sometimes Chaplaine to a Regiment of Curiasiers in his Majesties Army LONDON Printed in the Yeare 1648. To all those that are friends to Peace and to King CHARLES SIRS THough Rebels seem to have so much Law and Logick that none but argumentum Bacillinum Club-law will ever non-plus them yet as the Pulpit and Presse have both helped to heighten this Rebellion so it is fit they should both endeavour the de-throning of it I know that Apologies are as much in use as Printing but let no such complements henceforth come to the presse seeing such leane unpolished notions as these have been perswaded thither And indeed should truth loyalty have no better Advocates then my selfe Heresie and Rebellion might well hope to bee perpetuall But I know there are many thousands ready to make up my defects and truly that tongue deserveth to be cut out that hand to bee cut off that will not now bee lifted up in His Majesties behalf whose captivitie every loyall subject should account his owne remembring him that is in bonds as bound with him no friend of his having any hope of liberty till Hee can lead him to it and heavens hasten that happy day This is the bounden daily prayer of Your friend and servant P. K. AMOS 3.2 You only have I knowne of all the families of the earth therefore J will punish you for all your iniquities THe first verse plainly sheweth us who are meant here in the second even the children of Israel and the whole family that came out of Egypt Neither are these last words to bee counted a tautalogie for after the revolting of the ten tribes from the house of David Israel was one Kingdome Iudah was another wee 'l goe no farther back to cleare it then the title of this prophecy which runneth thus The words of Amos which he saw concerning Israel that is Israel and Iudah in the dayes of Uzziah King of Judah and in the dayes of Jeroboam the sonne of Ioash King of Israel Now though but ten tribes were revolted from David yet all twelve tribes were revolted from God the children of Israel and the whole family that came out of Egypt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Caesar once said to Brutus will Gods children of Israel and Iudah be such rebells ingratum si dixeris c. so an heathen could conclude that ingratitude was the abstract and abridgement of all sinne as if it had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great offence And even unreasonable creatures will not be guilty of unthankfulnes the oxe knoweth his owner he will not gore him and you remember the gratitude of that Roman Lion in the story Nay to goe one step lower non ingratus ager that which hath not so much as sense is not unthankfull the earth doth not entomb or alway keep the seed close prisoner but most thankfully returneth it to the sower with increase Yet the land of Israel proved a barren common whereon nothing but weeds nothing but unthankefullnesse would grow whereas the inhabitants should not so much as have rendred evill for evill they continually rewarded God evill for good he did not faster multiply his benefits upon them then they did their transgressions and rebellions against him And shall I not visit for these things saith the Lord shall not my soule be avenged on such a nation as this Yes seeing faire meanes will worke no good on them I will trie what foule will doe forasmuch as they have forsaken me and not walked in my judgements having broken my Statutes and not kept my commandements I will therefore visit their offences with the rod and their sins with scourges You only have I knowne of all the families of the earth therefore I will punish you for all your iniquityes In which words any one will say there are two generall parts Cōmemoratio beneficii the rehearsing of a former benefit You only have I known of all the families of the earth and Comminatio suplicii the threatning of a future judgement Therefore I will punish you for all your iniquities And of these with all the brevicy and plainnes that I can But before I come to handle the parts in their order it will not be amisse to premise some brief explication of the words First then you only have I knowne I thought that God had been ommniscient till now but the Text seemeth to deny it in Jury is God knowne and God knoweth none but Jury You only have I knowne of all the families of the earth But we must observe that this word Know hath divers acceptions in holy Scripture I shall instance but in three First to know is to behold to overlook or to discerne Thus God knoweth the whole world and all that there in is he knoweth all the foules upon the mountains and the wild beasts of the field are in his sight there is not a word in our tongue nor a thought in our heart but he knoweth it altogether and before we knew it before we either spake or thought it Secondly to know is to give approbation and to allow of Thus the Lord knoweth the way of the righteous that is he approveth of it Psal 1. ult As for the ungodly such as are the reformers of our age it is not so with them our Saviours word to these will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I never knew you that is I never liked your doings Luke 13.27 Thirdly and lastly to Know is to blesse to pitty or shew mercy to And the phrase seemeth to be borrowed from a custome among men who seldome shew any kindnesse but to persons that they know Ig●●ti nulla cupid● a stranger can scarce get any thing but ill words Davids servants were strangers to Nabal and therefore the churle would give them nothing Shall I take my bread saith he and my water and my flesh and give it unto men whom I know not whence they be 1. Sam. 25.11 No few or none will relieve any but only such as are well knowne to them And to this custome God seemeth to allude here in our text You onely have I Knowne that is I have blessed you only on you have I multiplyed my favours and loving kindnesses on you only or at least chiefly of all the families of the earth And in this sense is the word knowne used Psal 31.7 I wil be glad and rejoyce in thy mercy for thou hast considered my trouble et cognovisti and hast knowne my soule in adversities thou hast known that is thou hast pittied thou hast had compassion on my soul Cognoscere est miserari so Agellius expoundeth the place And Solomon hath a passage that may be referred to this purpose Pro. 12.10 A righteous man regardeth the life of his beasts Novit justus so it is in