Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	brotherly_a	love_n	temperance_n	1,285	5	11.2878	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01093	Atheomastix clearing foure truthes, against atheists and infidels: 1. That, there is a God. 2. That, there is but one God. 3. That, Iehouah, our God, is that one God. 4. That, the Holy Scripture is the Word of that God. All of them proued, by naturall reasons, and secular authorities; for the reducing of infidels: and, by Scriptures, and Fathers, for the confirming of Christians. By the R. Reuerend Father in God, Martin Fotherby, late Bishop of Salisbury. The contents followes, next after the preface.	Fotherby, Martin, 1549 or 50-1620.	1622 (1622)	STC 11205; ESTC S121334	470,356	378

sense in the same hight of words Nimirùm Spiritus Sanctus quum natura sua sanctus sit Deus nos homines sanctificat ac Deos reddit The Holy Ghost being by nature both holy God by sanctifying vs men maketh vs become Gods So likewise Dionysius Salus non aliter existere potest nisi ij qui salutem consequuntur Dij fiant A man cannot otherwise attaine vnto saluation then if he first be made a God Which exaggerations of those fathers and Scriptures must not be expounded according to the letter as thogh men could be made to be Gods indeed for that is a thing vnpossible But the true meaning of them is that by our imitation of Gods vertue and goodnesse we are made so like vnto him and so neerely ioyned with him that we may bee sayd in some sense to be made partakers of his diuine nature because all those vertues in him are nature And therefore we may obserue in al the forenamed places that there is a mollification vsed to reduce the fore-named Apotheosis and Deification within the compasse of this sense Dionysius Areopagita where hee saith that All they which shall attaine the saluation of God must first be made Gods addeth for explication Dei porrò effectio est Dei quoad fieri potest imitatio cum eodem coniunctio atque vt ita dicam vnio The being made a God is nothing else but the imitation of God and a coniunction with him and that I may so speake a very vnion Elias Cretensis where hee saith that the Holy Ghost doth make men Gods addeth that it is per adoptionem gratiam that this making of them Gods is but onely Gods adopting them by grace to be his Sonne So Nazianzen expoundeth His being made a God to be nothing but onely His coniunction with God Quo pacto me Deum reddit vel quo pacto me coniungit Deo Which coniunction with God as Trismegistus teacheth is onely effected by religion and godlinesse Propè Deos accedit qui mente qua Dijs iunctas est diuina religione Dijs iunxerit That man commeth neere vnto God indeed that ioyneth his soule vnto him by piety and religion So likewise Boetius where hee saith that Beatus omnis Deus Th●t euery one which is blessed is thereby made a God hee addeth for the qualification of that speech Sed n●tura quidem vnus participatione verò nihil prohibet esse quamplurimos Yet there is but one God by nature but there may be many Gods by participation Not by the true participation of his naturall deitie but of his vertue and of his felicitie Yea and euen the Apostle Peter himselfe doth vse a further modification euen of this participation For where hee telleth vs that there be great and precious promises giuen vnto vs That we should be partakers of the Godly nature lest wee should misconstrue this participation to be intended of Gods true nature or deitie hee expoundeth himselfe plainely that this participation of the diuine nature must bee gotten by flying of corruption by ioyning vertue with our faith and with vertue knowledge and with knowledge temperance and with temperance patience and with patience goodlines and with godlines brotherly kindenes and with brotherly kindnes loue Which is the bond of perfection and tyeth a man strictly vnto God And this is the first degree of our felicitie with God which is affoorded vnto vs in this present life There be two degrees more which come not vnto men before the life to come The first that vertue brings vs vp to Heauen which is the place of Gods owne dwelling and there maketh vs to liue aeternally with him A thing plainely confessed euen by the very Heathen Pythagoras affirmeth in his verses that Si relicto corpore ad purum aethera perveneris Eris immortalis Deus incorruptibilis nec ampliùs mortalis When as our Soules our Bodies shall forsake And to the Heauens they shall themselues betake Then shall we be as Gods immortall beene All incorrupt no longer mortall men For we shall then enioy God who is our very life as the Prophet Moses testifieth yea the life of our life our vita vitalis as the Orator speaketh whereas this our present life is but vita mortalis a transitory and a mortall life But this saith the Apostle Paul we know that if our earthly Tabernacle be dissolued we haue a building giuen vs of God which is an house not made with hands but aeternall in the heauens And therefore saith Musonius that Vir bonus est civis vrbis Iovis quae constat ex hominibus Dijs That he which is a good man shall bee a Citizen of the Citie of God which is a Citie common vnto Gods with men Which is a probable ayming at the Heauenly I●rus●lem which in the Booke of the Apocalypse is described vnto vs. I saw the Holy Citie new Ierusalem come downe from God out of heauen praepared as a Bryde trimmed for her husband And I heard a great voyce out of Heauen saying Behold the Tabernacle of God is with men and hee will dwell with them and they shall be his people and God himselfe will be their God with them Vpon which our cohabitation with God Tullie saith that we are Deorum quasi Gentiles the Countrymen of the Gods Nay generis divini the Kinsmen of the Gods as he addeth in that place of their owne generation as Aratus speaketh And therfore Tullie in another place speaking of the state of God and vertuous men after this present life he saith that they shall liue among the Gods Qui in corporibus humanis vitam sunt imitati Deorum his ad eos a quibus sunt profecti facilis reditus patet Such as haue liued the life of a God in the body of a man shall finde an easie passage vnto God because from him they haue descended So that God calleth those men to liue with him in heauen with whom he himselfe hath liued vpon earth Now the way whereby they ascend vp into Heauen there to liue with God is by instructing themselues in the knowledge of God As some euen of the Heathens themselues haue taught vs. Trismegistus saith expresly that Vnica salus homini est cognitio Dei haec ad Olympum ascensio The happines of man is the knowledg of God and this is our way of ascending into heauen Agreeing well with that of our Sauiour Christ This is life aeternal to know thee to be the onely true God and whom thou hast sent Iesus Christ. For as Bernard truly noteth Summum bonum hominis est plena perfecta agnitio Creatoris The happines of the Creature is the knowledg of his Creator Not a naked or an idle knowledg but a knowledg which is ioyned with the practise of vertues As the Apostle Peter teacheth vs. Ioynes with vertue knowledge For if they be