Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	add_v	brotherly_a	godliness_n	1,776	5	9.4522	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15447	Seuen goulden candlestickes houlding the seauen greatest lights of Christian religion shewing vnto all men what they should beleeue, & how they ought to walke in this life, that they may attayne vnto eternall life. By Gr: Williams Doctor of Divinity	Williams, Gryffith, 1589?-1672.; Delaram, Francis, 1589 or 90-1627, engraver.	1624 (1624)	STC 25719; ESTC S120026	710,322	935

teach vs Psal 103.1 35.10 that all parts of man at all times of the yeere are to be imployed in Gods seruice but also to shew vnto vs that wee are not onely to abstaine from euill 1 Cor. 15.58 but also to doe good because not onely the riotous and wastfull Steward that imbezelled his Masters goods but also the idle and thriftlesse seruant that did no good with his Masters goods shall be bound hand and foote and be cast cut into vtter darkenesse where shall be weeping and gnashing of teeth And so we reade of Diues that he is tormented in flaming fire Non quia tulit aliena sed quia non dedit propria Not because he did euill to any but because hee did not good to poore Lazarus Luke 18 11. And therefore we should all striue not onely with the Pharisee to be truly able to say that we thanke God we are not Adulterers Swearers Extortioners Drunkards Raylers Lyars or such like but also as Saint Peter bids vs to adde vnto our Faith 2 Pet. 1.5 Vertue and to our Vertue Knowledge and to Knowledge Temperance and to Temperance Patience and to Patience Godlinesse and to Godlinesse Brotherly kindnesse and to Brotherly kindnesse Charity and so to goe on from one grace vnto another vntill at last we doe attaine vnto the perfection of goodnesse for assuredly to doe good will be our chiefest comfort Rom. 2.7 in life in death and after death for glory and honour and peace shall be to euery one that doth good and God himselfe will say vnto him Euge serue bone Well done thou good and faithfull seruant Math. 25.23 enter thou into thy Masters ioy Fiftly we should loue the Truth and say the Truth euery man vnto his Neighbour yea and so accustome our selues to Truth Vt mentiri lingua prorsus ignoret 5. To accustome our selues to say the Truth That our tongu●s should not know how to lye for as God is Truth so Truth makes vs the Children of God And therefore Pythagoras being demanded wherein men become likest vnto God answered Cum veritatem exercent Stobaeus Ser. 11. When they accustome themselues to say Truth I doe not know two more excellent things Zach. 8. Veritatem pacem diligite and more comfortable for the life of man while hee liues here in this World then Peace and Truth Peace to free vs from all euill and Truth to preserue vs in all good And yet I feare me we may now take vp the Prophet Esayes complaint that Truth is fallen in the streete yea and as Ieremy saith Is perished and cleane gone Esay 59.4.14 Jerem. 7.18 for though as Euripides saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth is a simple speech that requires neither welt nor guard yet now we doe so cunningly and craftily adorne lyes That there is a great want of practising to say the Truth amongst vs. and falshoods that we make them passe currantly for Truth and he that cannot dissemble and deceiue his Neighbour is accounted but a foole that cannot liue in the World So that now it is growen into a common speech to say We know not whom we may trust and we doe verifie that ancient saying Multis annis iam peractis Nulla fides est in factis Mel in ore verba lactis Fel in corde fraus in factis Many yeeres past and gone Faith in deeds there is none Hony in mouth words sweete Gall in heart deceit in deede But if we will haue any part in this God of Truth we must neither vse to speake a lye nor to conceale the Truth for Qui veritatem occultat qui mendacium prodit vterque reus est ille quia prodesse non vult iste quia nocere desiderat Aug. in l. de Agon christiano He that conceales a Truth and he that inuenteth lyes are both alike culpable in the sight of God the one because hee will not doe good the other because hee desireth to doe euill And though Veritas odium parit The Preachers of Truth shall finde little grace with men as Saint Ambrose saith yet must we not hide the Truth for any feare nor yet speake a falshood for any gaine but in all things we must hold fast the Truth Heraclid in sua hist Theat Zwing if we will be like vnto this God of Truth It is reported of one Idor an Abbat that for three things he was most excellent First that he neuer lyed at any time Secondly that he neuer spake euill of any man Thirdly that hee neuer spake any thing without great necessitie I onely wish we were all like him herein 6. To abound in the workes of mercy Sixthly we should reserue mercy for thousands that is to abound in the workes of mercy and compassion and that towards all men either in action or affection for where effecting meanes are wanting God neuer reiects a charitable meaning whereas the doing of good without good will or a large giuing with small charitie proues to be of no validity because he giues but externally some things without himselfe and not internally De semetipso From his heart And thus our mercy should extend it selfe to thousands because wee haue alwayes those before our eyes that haue neede of mercy and that in a double respect The outward workes of mercy are principally sixe 1. Of a corporall necessitie 2. Of a spirituall miserie The Schooles auouch the first to consist chiefly in sixe points 1. Visiting the sicke 2. Feeding the hungry 3. Clothing the naked 4. Redeeming the Captiue 5. Intertayning the Stranger 6. Burying of the Dead And for the second I see not lesse formes of pitty then there be deeds of Charity or acts of iniquity In the first respect the rich may be mercifull and shew pitty vnto the poore and in the second respect the rich may be pittied by the poorest men in the World because none are more lamentable then those that are poore and naked and destitute of the true spirituall riches And therefore in both respects we ought euer to shew mercy and compassion vnto our distressed Brethren Now in mercy there are two speciall acts Sinners are the men that are chiefly to be pittied 1. To see their miseries 2. To helpe their infirmities 1. To see with our eyes and then to helpe with our hands or at least to pitty with our hearts Diues saw Lazarus full of sores and we see men now full of sinnes and yet he did not pitty him nor these will not be helped by vs for if either by reprehension or instruction or by the mildest manner of aduising them yea or by most humbly requesting the Spirituall Lords That it is dangerous to seeke to redresse the dangerous estate of great men and temporall Potentates of this age to looke into their miserable estate wee would seeme to pitty them or make any attempt to helpe them they would make vs all to be

and wouldest be adorned with the best robes of vertue Christ is the garment of righteou●nesse And if thou doest put on the Lord Iesus Christ Rom. 13 14. as Saint Paul aduiseth thee then all thy garments will smell of Myrhe Aloes and Cassia it will be like the smell of a pleasant field Gen. 27.27 which the Lord hath blessed or whatsoeuer thou wantest and wouldest haue thou mayest fully and freely haue the same from him Vita ab errore gratia à peccato mors à morte liberabit His life will preserue thee from error if thou wilt follow it his grace will free thee from sinne if thou wilt receiue it and his death will deliuer thee from eternall death if thou wilt beleeue in it And if thou be simple he is thy wisedome if thou be sinnefull he is thy righteousnesse if thou wouldest be holy he is thy sanctification if thou beest the slaue of hell and held captiue by the Diuell Ephes 4.8 he is thy redemption that hath ledde captiuity captiue And to comprehend all in a word This word is All in all Vt qui omnia propter Christum demittit vnum inueniat pro omnibus Christum That he which forsaketh all for Christ his sake might finde all in Christ and Christ in stead of all farre better then all vnto his soule And so might ioyfully sing with the Psalmist The Lord is my portion and I haue a goodly heritage the Lord is my Shepheard and therefore I can want nothing For Psal 23.1 as Seneca said vnto Polibius Fas tibi non est saluo Caesare de fortuna conquaeri quia hoc incolumi nihil per didisti It is not fit for thee to complaine of Fortune for want or pouerty or any other aduersitie so long as thou hast the fauour of Caesar Nam in hoc pro omnibus hic tibi omnia est ideo non tantum siccos sed laetos oculos esse oportet and him so friendly vnto thee for that hauing him thou hast lost nothing which thou canst not soone and easily recouer againe because he and his loue is better then all things vnto thee and therefore thou shouldest more reioyce in hauing him then grieue for the leesing of all things else Euen so may I farre better say the same vnto all Christians What matter though we want or leese all the things of this World if wee haue and enioy Iesus Christ for all the accessions and accumulations of worldly things can adde nothing vnto the felicity of a Christian and all the defects or wants of the same things can detract nothing from the happinesse of him that hath Iesus Christ for whosoeuer hath him hath all things and whosoeuer wanteth him hath nothing For All our knowledge is but heathenish Science All the things of this World without Christ will auaile vs nothing Iohn 14.6 able to make vs proud not to make vs happy If this word be not Obiectum adaequatum The chiefest yea and sole obiect of the same all our faith in God is but vngrounded confidence if it be not grounded vpon this word for No man commeth vnto the Father but by me All our righteousnesse is but as Pollutio panni Menstruous cloutes if it be not washed in the bloud of this word For 1 John 1.7 It is the bloud of Iesus Christ which cleanseth vs from all sinne And all our patience temperance chastity and all other vertues that either Nature planted or education effected in vs are but Splendida peccata Glittering guilded sinnes vnacceptable vnto God and vnprofitable vnto our selues able to make vs prouder not better if they be not guided by the grace and directed to the glory of this euerlasting Word For as the Bird cannot flye without her wings nor the body moue without the soule so no more can any man doe any thing that is good and acceptable vnto God without the helpe of this heauenly Word For Without me you can doe nothing saith our Sauiour Christ but in him God is well pleased John 15.5 Philip. 4.13 not onely with himselfe but also with all vs and through him We can doe all things as the Apostle saith And therefore as Duke Ioab when hee had fought the field and got the vpper hand of his enemies did send for Dauid to carry away the credit of the victory so the Prophets the Apostles and all the holy men of God in all their heauenly words miraculous workes That if there be any goodnesse in vs wee should ascribe the glory of it to Iesus Christ paines and preachings would neuer suffer any part or parcell of the credit to rest vpon themselues but did most forcibly repell it and most faithfully acknowledge it all to belong vnto this Omnipotent Word So Saint Peter after the healing of the poore lame Cripple said vnto the people when he saw them ready to adore them for so admirable a miracle Why looke you so earnestly on vs Acts 2.12.16 as though by our owne power or holinesse we had made this man to walke No no it is not so but it is The Name of Iesus Christ and our faith in his Name that made him perfectly whole i. e. He is the Author we are the Instruments and our faith is the meanes whereby this man receiued strength and therefore doe not you ascribe the honour of this worke vnto any of vs which of our selues can doe nothing but ascribe it vnto the Name of that Almighty Word which of himselfe can doe all things So Saint Paul after he had said that he had laboured more then all the rest of the Apostles least any man should thinke that he did assume the honour of that diligence vnto himselfe and not ascribe the same vnto Christ he presently addeth and yet it was not I that did it but the grace of God which was in me And so all the Saints of God after all their voluminous and laborious workes they conclude all with Laus Christo Let all the prayse be giuen to Christ And as they referred all the honour of their owne actions vnto Christ because they were all done by the grace and power of Christ so did they desire nothing in the World but Christ They forsooke all Math. 19.27 The Saints desired nothing but Iesus Christ and followed him and still cryed vnto him with Saint Augustine Da mihite Domine Take away all from vs and spare not so thou giue thy selfe vnto vs that leesing all we may leese nothing at all because we gaine thee which art the greatest gaine in the World So Saint Paul saith He trampled his owne righteousnesse and all his owne goodnesse vnderfeete Phil 3.8 that he might finde the righteousnesse of Christ he deemed all the riches and all the other things of this World but as dung and drosse 1 Cor. 22. and losse vnt● him that he might gaine Iesus Christ and he desired to vnderstand nothing to know nothing