Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	create_v	new_a	renew_v	1,476	5	9.4457	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89280	Conjectura cabbalistica or, a conjectural essay of interpreting the minde of Moses, according to a threefold cabbala: viz. literal, philosophical, mystical, or, divinely moral. By Henry More fellow of Christs College in Cambridge.	More, Henry, 1614-1687.	1653 (1653)	Wing M2647; Thomason E1462_2; ESTC R202930	150,967	287

of those Animal Figurations that are to be subdued and regulated by the Mystical Adam the Spirit of Christ in us Ver. 22. Might have something to order But if you take away all the Passions from the Soul the Minde of man will be as a General without an Army or an Army without an Enemy The Pythagoreans define Righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The peace of the whole Soul the parts thereof being in good tune or harmony according to that other definition of theirs describing Righteousnesse to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is the Harmony or Agreement of the Irrational Parts of the Soul with the Rational But quite to take away all the Passions of the Minde in stead of composing them to the right rule of Reason and the divine Light is as if a man should cut away all the strings of an Instrument in stead of tuning it Ver. 24. And makes the Irascible fruitful Religious devotions help'd on by Melancholy dry the body very much and heat it and make it very subject to wrath which if it be placed upon holy matters men call Zeal but if it be inordinate and hypocritical the Apostle will teach us to call it bitter zeal This more fierce and fiery affection in man is Plotinus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lion-like nature in us which if Adam keep in subjection there is no hurt in it but good And it is evident in the Gospel that our Saviour Christ was one while deeply impassionated with Sorrow another while very strongly carried away with Zeal and Anger as you may observe in the stories of his raising up Lazarus and whipping the Money-changers out of the Temple And this is no imperfection but rather a perfection the divine Life when it has reached the Passions and Body of a man becoming thereby more palpable full and sensible But all the danger is of being impotently passionate and when as the body is carried away by its own distemper or by the hypocrisie of the minde notwithstanding to imagine or pretend that it is the impulse of the divine Spirit This is too frequent a mistake God knows but such as was impossible to happen in our Saviour and therefore the Passions of his Minde were rather Perfections then Imperfections as they are to all them that are close and sincere followers of him especially when they have reach'd the Sixt days progresse Ver. 26. By the name of his own Image What this Image of God is Plato who was acquainted with these Mosaical Writings as the holy Fathers of the Church so generally have told us plainly expresses in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be like unto God is to be Just Holy and Wise Like that of the Apostle to the Colossians And have put on the new Man which is renewed in Knowledge after the Image of him that created him And that more full passage in the fourth of the Ephesians And that you put on the new Man which after God is created in Righteousnesse and true Holinesse There are all the Three members of that divine Image Knowledge Righteousnesse and Holinesse which are mentioned in that foregoing description of Plato's as if Plato had been pre-instructed by men of the same Spirit with the Apostle The true and perfect Man Plotinus calls that divine Principle in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true Man The rest is the brutish nature the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as I said before But has full power Wherefore if this definition of the Image or Likenesse of God which Plato has made does not involve this power in it in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the description of Justice by the Pythagoreans above recited which implies that the rational and divine part of the Soul has the Passions at its command I should adde to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this one word more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the description may un thus To be like unto God is to be Holy and Just together with Wisdome and Power But I rather think that this Power is comprehended in Holinesse and Justice For unlesse we have arrived to that Power as to be able constantly to act according to these Virtues we are rather well-willers to Holinesse and Righteousnesse then properly and formally righteous and holy Ver. 27. In his little World They are the words of Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Man is a little World and that the World is one great Man which Analogy is supposed as I said at first in the Moral Cabbala of this present Chapter and Origen upon this Chapter calls Man Minorem Mundum a Microcosme Ver. 28. The Heavenly Adam Christ Philo makes mention of the Heavenly and Earthly Man in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man is of two sorts the one Heavenly the other Earthly And S. Paul calls Christ the Heavenly Adam and Philo's heavenly Adam is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Created after the Image of God as Saint Paul in the forecited places to the Colossians and Ephesians also speaks concerning Christ Ver. 29. The heavenly Adam to feed upon fulfilling the Will of God As Christ professes of himself It is my meat and drink to do the will of him that sent me Ver. 30. Nor is the Animal Life quite to be starved For a good man is merciful to his beast See Origen upon the place Ver. 31. Approves all things which God hath created in us to be very good Not only the divine Principle but also the Fishes Beasts and Birds Vult enim Deus ut insignis ista Dei factura Homo non solùm immaculatus sit ab his sed dominetur eis For it is the Will of God saith Origen not only that we should be free from any soil of these which would be more certainly effected if we were utterly rid of them and they quite extirpated out of our nature but that we should rule over them without being any thing at all blemished or discomposed by them And for mine own part I do not understand how that the Kingdome of Heaven which is to be within us can be any Kingdome at all if there be no Subjects at all there to be ruled over and to obey Wherefore the Passions of the Body are not to be quite extinguished but regulated that there may be the greater plenitude of life in the whole man And those that endevour after so still so silent and demure condition of minde that they would have the sense of nothing there but peace and rest striving to make their whole nature desolate of all Animal Figurations whatsoever what do they effect but a clear Day shining upon a barren Heath that feeds neither Cow nor Horse neither Sheep nor Shepheard is to be seen there but only a waste silent Solitude and one uniform parchednesse and vacuity And yet while a man fancies himself thus wholly divine he is not aware how he is even then held down by his Animal Nature and