Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	heart_n	light_n	shine_v	8,936	5	9.6862	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13863	An exposition of a parte of S. Iohannes Gospel made in sondrie readinges in the English congregation by Bartho. Traheron ; and now published against the wicked entreprises of new sterte vp Arrians in Englande.	Traheron, Bartholomew, 1510?-1558?	1557 (1557)	STC 24168.5; ESTC S2370	60,439	164

thincke that the meaninge is that the life which goddes sonne giueth to creatures shulde be a light to men to shew theÌ„ goddes sonne Some take the worde life for goddes sonne himselfe as if S. IohaÌ„ shulde saie that goddes sonne who is verie life is the light of meÌ„ Some other gather this senteÌ„ce that the life that goddes sonne giueth to meÌ„ is adorned with vnderstaÌ„dinge reason aduauÌ„ced thereunto where by they excelle al other erthlie creatures And these two later expositioÌ„s though thei varie some what in expressinge the matter yet coÌ„me to this eÌ„de that goddes soÌ„ne is the autor of vndrestaÌ„dinge reason in meÌ„ Which is a souÌ„de a true sense maie be most certainly gathered out of the wordes folowiÌ„ge namely these that was the true light that lighteneth euerie maÌ„ c. This much thaÌ„ maie easely be draweÌ„ out of this seÌ„teÌ„ce that goddes soÌ„ne beiÌ„ge the autor of vndrestaÌ„dinge is verie god For the prophete Esaie in the 28. cha speakiÌ„ge of the housbaÌ„d maÌ„nes tilliÌ„ge of the grouÌ„de of his coÌ„niÌ„ge in threthiÌ„ge for he thresheth not out his wheate cumiÌ„e fetches with one iÌ„strumeÌ„t in the eÌ„de vseth these wordes eueÌ„ this proceded froÌ„ Iehoua tsebaoth And if none other but Iehoua Tsebaoth were author of that coÌ„ninge and discretion than he that is autor of all vnderstanding and reason must nedes be Iehoua Tsebaoth And that Gods word that is to say Gods wisdome is the autor and fountaine of vnderstanding we are also taught in SalomoÌ„ in these wordes with me is counsel ANI BINA I am vnderstaÌ„diÌ„g c. that is I am the head spriÌ„g of counsel and vnderstanding And the light shineth in darknes gods sonne geueth great and ample profes of his diuinite and sendeth forth the glorious shining beames of his heaueÌ„ly maiestie but they light vpon blinde eyes meÌ„ see them not thoughe they be neuer so cleare and so bright Here. S. Iohn calleth mans vnderstandinge not onelye darke but very darknes as though there were no maner of light in it But how can that be so Shall we saye that there is no maner of light in mans witte and vnderstaÌ„ding wherby so mani most wittie thiÌ„gs haue ben inuented What can bee more wittie than the bokes that heathen men haue left vs of logike phisicke arithmetike geometrie astronomie and of the nature of all thinges What can be more wittely deuised than they haue founde out of the fountayne head spring first causes of vertues of the diuision and description of them Was Plato voide of al light of vnderstanding whan he sayed that God made the worlde because he is good Was Aristotle drowned iÌ„ darknes whan he said that forasmuche as the superioure orbes ouer bodies doe moue there muste nedes be a first mouer Was Cicero starke blinde whan he saied that seing no one familie can continew with out otder and prouidence muche more the hole worlde must be gouerned maintained and continued by the prouidence of some heauenly minde What shall we saye of that heathen Philosopher that laboureth to proue Gods prouidence by this argument If God saieth he gouerne not the world by his prouidence it is ether because he can not or because he wil not If you saye he can not you abbrige his power If you say he wil not you abbrige his goodnes To this question than I answere that man hath so much licht of vnderstaÌ„dinge as is sufficieÌ„t to make him voide of al excuse but not so much as caÌ„ directe him to a profitable knowlege of God He knoweth in dede by the light of nature beside the knowlege that he hath of other natural thinges that there is a god but thaÌ„ that God he forgeth'after his pleasure dreameth him to be not such as he is in dede but such as it liketh him to frame him And so setteth vp his awne imaginatioÌ„ his awne dreams his awne puppette in the stede of God So that whaÌ„ we coÌ„me to this questioÌ„ who is the true God of what sorte he is wil be towardes vs wherein coÌ„sisteth the tru knowlege seruice of him maÌ„nes vnderstandinge as S. IohaÌ„ here truly writeth is mere darcknes And S. Paule agreeth hereunto writinge to the Cor. Psychicos anthropos that is a maÌ„ endued with a natural soule only not renued withe goddes spirite compreheÌ„deth not the thinges that pertaine to goddes spirite And therefore he praieth that God wil giue the EphesiaÌ„s the spirite of wisedom reuelatioÌ„ lightined eyes of the miÌ„de that thei maie know what the hope of their callinge is the riches of his glorious inhaeritauÌ„ce in the Saintes what is the excedinge greatnes of his power towarde vs that beleue Now if thei colde haue attained to those thinges by natures force it had beÌ„ superfluous to haue praied for theÌ„ It is most tru thaÌ„ that we ar verie darcknes and haue blinde eyes of vnderstaÌ„dinge vntil they be lightned not touchinge euerie knowlege of thinges nor evie knowlege of God but touchinge the right tru profitable knowlege of God And yet this is also true that we haue more good vndrestaÌ„dinge of God thaÌ„ we haue good wil to obeie serue him as God And if our vndrestaÌ„dinge be darcknes in effecte as it is indede yet is more thaÌ„ our wil to serue him how far are we froÌ„ God godlines Let this coÌ„sideratioÌ„ teache vs humilitee stirre vp in vs a coÌ„tinual desire of Goddes merciful assistauÌ„ce aide And the darcknes coÌ„preheÌ„ded it not The darcknes of maÌ„nes miÌ„de vnderstaÌ„diÌ„ge was so thicke grosse that though the beames of Goddes soÌ„ne shined euerie where filled the worlde with light yet that was fruttles For men seeing saw not As Moses teacheth in these wordes thy eyes haue seeÌ„ great signes and wonders and god hath not geuen thee an heart to vnderstand nor eares to heare nor eyes to see Our seing then onles God geue new eyes to se is no seeing This is a plaine testimony that man neuer attaineth to the righte knowledge of God by nature For being darknes he beateth of the light and the light shineth vpon the outside and perceth not in Here we muste seke howe this darknes this blindnes of iudgement is in man whether he were firste made darke and blind in heart or whether darknes and blindnes came afterwarde vpon him For if he were first made blind thaÌ„ there is no faute in him if he see not the great light that God sendeth forth For he was not made to see it What faute is there in the moale that she seeth not the sunne beames or in stones that they see not the starres sith they were so made as they shoulde not see The holy scripture teacheth that the firste man Adam was made after the image of God that is furnished with most excellent giftes knowledge vnderstanding and all maner of vertues He was not than made blinde But afterwarde through the enuye and

dede as caÌ„ be giueÌ„ to a maÌ„ That was the true light Here the EuaÌ„gelist putteth a differeÌ„ce betwene light light Iohan was a light in dede as the lorde saieth he was a candel burninge shininge And Goddes ministers ar called the light of the world But their light is a borowed light a light giuen vnto them not naturally dwellinge in them The caÌ„del hath no light of it selfe but hath light put in to it from another This place plainly seuereth the lorde Iesus froÌ„ creatures For it affirmeth him to be the true light denieth them to be the tru light The lorde Iesus is light by nature creatures by borowinge of another He giueth light creatures receaue light They nede light bicause thei haue none by nature He is ful of light geueth light to them that nede Seinge thaÌ„ that there is so great difference betwene the lordes light mannes light the lorde must nedes be of another nature than a creature For if a creature colde be tru light it colde not be saide of the sonne only that he is the true light But bicause a creature is not the true light and Goddes sonne is the true light therefore Goddes sonne is anorher thinge than a creature No creature can shine and giue light of it selue by nature Goddes sonne shineth and giueth light of him selfe naturally for he is the truelight so he is no creature THAT LIGHTNETH euerie maÌ„ c. The lorde Iesus lighteneth two waies One waie in giuinge commune vnderstaÌ„dinge reason knowlege of hiÌ„ selfe to al meÌ„ so far as that thei maie pronouÌ„ce senteÌ„ce against themselues be coÌ„strained to acknowlege theyr iust daÌ„natioÌ„ For this much light the reprobate haue remaininge as to know that there is a God to discerne good from euil honest from dishonest which sparckes thorough their awne nawghtines SataÌ„s malice thei dayly labor to choke queÌ„che Thother light is a special light whereby Goddes sonne giueth a ful knowlege of him selfe to his chosen to his chosen I saie only S. Augustine thincketh that the Euangeliste speaketh here of this later illuminatinge lightninge And bicause the PelagiaÌ„s toke holde thereby saide that al meÌ„ were thus fully illuminated S. Augustine saieth that it is a phrase maner of speakinge that proueth not that Goddes sonne after that sorte lightneth al meÌ„ but that thei which ar lightned ar lightned by him As whaÌ„ we saie this scolemaster teacheth al the childreÌ„ in the Citie we meane not saieth he that he teacheth in dede al the childreÌ„ that be in the Citie for in a Citie a great meanie goe not to scole but we meane that he teacheth as manie as go to scole are there taught But it shal not be amisse to vndrestaÌ„d by this lightninge the general lightninge the general knowlege that al meÌ„ haue by nature For as I saide the reprobate haue some sparckes of knowlege after the ruine of maÌ„nes nature but thei giue theÌ„ not light to see the waie to heauen And where the free wil meÌ„ would proue by this place that al meÌ„ haue like light giueÌ„ vnto them they ar coÌ„futed by the wordes of the EuaÌ„gelist that folow For not withstaÌ„dinge this light that Goddes sonne giueth to al meÌ„ the world knew him not This general light thaÌ„ shineth not to heaueÌ„ but tarieth vpoÌ„ the erth I meane it briÌ„geth not men to true knowlege faith but commeth a great waie to shorte faileth a greate while before That other light shineth so as it sheweth perfectely and effectually to Goddes choseÌ„ the waie to heauen here note that Goddes sonne lightneth al meÌ„ in al ages For that proueth him vndoubtedly to be the true God Â¶ HE was in the worlde Some vndrestande this of his incarnatioÌ„ conuersation vpoÌ„ the erth after he had putte on maÌ„nes nature Some of his vertue power whereby he hath beÌ„ euer in the worlde and hath euer sent forth such beames of his diuinitee as whereby meÌ„ might haue seen him if thei had not blinded their awn eyes AND the worlde was made by him Of this bicause it hath ben largely spokeÌ„ before I wil sette forth oÌ„ly these reasons procede in the texte He by whom the world was made is a creator A creator is another thinge thaÌ„ a creature For it is one thinge that maketh and createth and another that is made and created If it were not so a creature shulde be aduaunced to the name of a creator And a creator shulde be abased to the name of a creature and God oÌ„ly shuld not create but a creature shuld also haue power to create But sith this caÌ„ not be so the lorde Iesus beiÌ„ge a creator must nedes be God no creature AND the worlde knew him not The worlde in this place signifieth al meÌ„ For it caÌ„ not be taken in a straiter sense in the senteÌ„ce goinge before the world was made by him In other places of the scriptures the world signifieth the reprobate only Here the worlde is coÌ„demned of vnthancfulnes vnkindnes that it hath not embtased but shamefully refused and reiected his maker It is vnnatural it is horrible abominable that meÌ„ shuld not acknowlege him by whoÌ„ thei haue eueÌ„ this that thei be meÌ„ HE cam in to his awna The Iues were called Goddes peculiar people goddes awne people bicause that though al nations ar his yet of his only mercie he chose theÌ„ to whom he wold committe his holie worde sacrameÌ„tes amoÌ„ge whoÌ„ he wolde haue an opeÌ„ face of his churche In this place s Io. calleth theÌ„ not his awne bicause thei were his choseÌ„ but bicause thei bare the name of his people the title of his churche Â¶ AND his awne receaued him not This sentence shuld draw riuers of teares out of al eyes that the gratious lorde who not oÌ„ly made that natioÌ„ of nothinge but also aduaÌ„ced it aboue al other natioÌ„s with singular benifites blessinges was not oÌ„ly neglected of them whaÌ„ for their sakes he humbled him selfe to the state of a mortal maÌ„ but also most shamefully most despitefully reiected as it were hurled awaie Â¶ BVT AS manie as receaued c. These wordes declare what profite the coÌ„minge of the lorde Iesus hath brought in to the worlde what treasures God hath giuen vs by him by what meanes the same be applied vnto vs made our awne The comminge incarnatioÌ„ of the lorde Iesus hath brought this benifite in to the worlde that as manie as receaue him by faith whether they be lues or gentiles be made Goddes children The greatnes of which benifite no harte can thincke much lesse anie tonge expresse For what a thinge is this that beggers brattes most miserable poore wretched caitiues yea Satans vgle lothsome and detestable mishapen children shuld be made kinges not ouer a few landes but ouer all the erth and heauen to and garnished with angelike brightnes

Selected quad for the lemma: knowledge_n

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