Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	jesus_n	light_n	shine_v	5,880	5	9.7269	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13284	A spirituall posie for Zion. Or Two decades of observations, theologicall and philosophicall. By Archibald Symmer, preacher of Gods word at Great-Oakley in Northhampton-shire	Symmer, Archibald.	1629 (1629)	STC 23588; ESTC S118075	30,896	50

naturall Period and there is a period of divine Prescience If a man reach to his naturall Period Titelman Nat. Philos lib. 8. c. 20. 21. then the dayes of his yeeres saith Moses Psal 90.10 are but threescore yeeres and ten and if by reason of strength they be fourescore yeeres yet is his strength then but Labour and sorrow An aged man is but a mooving Anatomie or a Living mortuarie But scarcely doth one of a thousand reach vnto this end yea of Gods owne Inheritance according to the vulgar Position Optimi quique minimè diurnant Camb. Brit. but they finish their dayes at the terme of Divine prescience which they cannot passe Lachesis is weary of spinning the difficult threed of our sinfull life By our rioting and drunkennesse chambering and wantonnesse strife and envying Fatall Atropos is enforced as it were to cut it This is our misery let us be warned of it but it is the Lord that must deliver us from it and teach vs to number our dayes Psal 90 1● that wee may apply our hearts unto wisedome So shall the truth of the Gymnosophists Motto appeare in us The day of death is the Birth-day of vertuous soules Fl. 3. Of the SOVLES Immortalitie IN all things naturall there is one thing or other which is the spoile of it as is the canker to the Rose the worme to the Apple and the Caterpiller to the lease but the soule of man not being compounded of Physicall principley is not subject to the dissolution of the same Eccles 12.6 7. When the silver coard is lengthened and the Golden ewer and the pitcher broken at the well and the wheele at the crikeme and dust returneth to the earth as it was then the ●pirit returneth to God that gaue it Plato doth frequently ternie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. of kinne unto God and conseqaenely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. everlasting and of one selfe same nature with the immortall ones And that which Virgil writeth in his second Eclog. concerning the Drug or Spice of Assytia and the growing thereof every where Assyrium vulgò nascetur Amonum it is interpreted of some men to be meant of the Immortalitie of the Soule whereof Phocylides speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Soule of man Immortall is and never weares away With any age or length of time but liveth fresh foray Damnable then is that Atheisticall Tenent of Plinie the Naturalist that The Soule is subject to Mortality And desperate was that dying speech of Pope Paul the third Now at length I shall trie three things whereof I haue much doubted all my Life 1. Whether there bee a God 2. Whether there be any hell 3. Whether Soules be immortall O thrice-barbarous stupiditie and monstrous Incredulitie More tollerable was poore Cleombrotus that beleeved Platoes report concerning the Soules Immortalitie Thus Immortall is the Spirit and Immortall is its condition O then aspire wee unto that onely proper and blessed Immortalitie in the Bosome of the Immortall God blessed for ever Mat. 6.20 Let vs lay vp treasures for our selves in heaven where neither the moth nor canker corrupteth and where theeves neither dig through nor steals Vt corpus redimas quicqnam toler are negabis At pretium pars hac corpore majus habet For our backes wee provide Luxurious apparell for our bellies delicious dainties and for our beastes hay and provender Are not our soules much better then these Luke 10.40 Chuse therefore with Marie the better part for this better part which shall never be taken from vs. Fl. 4. Of KNOVVLEDGE LIse without Lea●ning saith Cato is like the Image of death Hominis mens discendo alitar 〈◊〉 〈◊〉 lib. 1. A Lord without Letters is as a trce without fruits a day without Sunne and a night without Moone or starres For this cause Literature hath beene of great value and esteeme from time to time even among Ethnickes The Athenians chose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bee the Patron of their Citie and preferted Minerva because of her knowledge to Neptune for they knew there could be no greater glorie then to have a Learned Patron therefore they preferred her peaceable Olive to his martiall sword and her dragon to his Triton and that in wisedome for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No riches so noble as divine Instruction It is recorded of Philip King of Maecedony that he rejoyced notso much because Alexander was borne vnto him as that he was borne in the dayes of Aristotle Alexander the Great for of his father hee received but his simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but of his Maister his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his happy Philosophicall Beeing by the meanes whereof he spared Aristotles Natiue Citie And when he found among the spoyle taken from Darius the Kings Casket of Persumes he made of it a Case for Homers Iliades Pindarus for his Learning was spared and with his whole family escaped destruction Ptolemeus Philadelphus notwithstanding he had already made a great Librarie containing 50000. bookes yet he rested not contented therewith till he procured the Septuagints Translation which with him was of highest value So. doe all they love the joyous beames of knowledge 2 Cor 4.6 Gen. 1.3 in whose hearts God that cōmanded the light to shine out of darkenesse hath shined to gine the light of the knowledge of the Glory of God in the face of Iesus Christ For an Ignorant man as the Grecians say seeth nothing although he have eyes Now Ignorance is twofold Positive and negative The first is wilfull and damnable blindnesse the second againe is twofold including either negationem infinitantem simply denying knowledge or any aptitude to Learning as in native sooles and beastes Pravae dispolstionis et purae negationis or negationem Privantem which is subdivided into Irrationalem rationalem Irrationalis is brutish Ignorance such as was in vs and is in our Children being first borne and it is called by Iunius Ignorantia miserabilis Rationalis Ignorantia is that whereby a man may be ignorant of many things the knowledge whereof is not expedient for him For although we ought to labour for knowledge yet must it be with diser●tion which Plinie wanted in searching to know by reason why the hill Vesuvius burned so as it did wherefore he reaped the due guerdon of vntimely death But what the Na●malist wanted the Psalmist had Lord my heart is not haughty Psal 131.1 nor mine eyes losty neither doe Lexercise my selfe in great matters or in things too high for me But of those things we are bound to know the voluntaire rebellious Ignorance condemneth Let vs therefore first be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desir●us of knowledge and then we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 learned indeed yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even taught of God Fl. 5. Of RIGHTEOVSNES IVstice in generall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Conformitie with the Law of God and it is twofold uncreated