Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	new_a	put_v	renew_v	1,817	5	9.7545	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07826	A treatise of the threefolde state of man wherein is handled, 1 His created holinesse in his innocencie. 2 His sinfulnesse since the fall of Adam. 3 His renewed holinesse in his regeneration.	Morton, Thomas, of Berwick.	1596 (1596)	STC 18199; ESTC S107028	195,331	462

1. 26. Brethren you see your calling that not many wise men are chosen the reason heereof is euident for it is needful that he who would beleeue the word of God should renounce his own knowledge so farre as it is contrary to the other But the more wit and learning a man hath the more he attributeth to it to himselfe to his own strength Whereas they who haue a small measure of these giftes doe not trust so much vnto them as the wise man witnesseth saying That there is more hope to win a foole to wisedome then one who thinketh or knoweth himselfe to be wise and so is wise in his owne eyes Thus we see the great ignorance of God which is in all vnregenerate men nowe for the knowledge which man hath of the creatures we may say with the prophet Ier. 2. 13. Man hath forsaken God the fountaine of wisedome and then what wisedome can be in him For as he is ignorant of God so is he of the creatures of God being naturallie so void of all manner of knowledge as that he seemeth not to differ from a bruite beast but onely in the outward proportion of his body and the faculty of speaking Nay he is more ignorant then are the brute beasts whereof there are almost none which knoweth not and that without any teacher euen by the secrete instinct of nature what is good and euill for it selfe yea the secret vertue of some hearbes or of other things which may stande them in stede but man being anie way distressed knoweth not how to goe either to God or anie naturall thing for helpe being so farre from knowing other things that he knoweth not the partes temperamentes frame disposition infirmities and diseases of his owne bodie or anie thing belonging to it or the preseruing or healing of it saue only the outward members and fashion of it Neither is there any cause why man should bragge of that greate knowledge which he is able to attaine vnto whenas he giueth himselfe to search it out We do not denie but that God graunteth thus much to the labour of industrious men that they attaine to knowledge some more others lesse but the learnedest philosopher in the world cannot denie but that he is not only actually ignorant of many things but also naturally vnable to pearce into the depth of the wisdome of God in the creatures that by reason of the dulnesse shallownesse of his wit which cannot finde out the true causes formes reasons and vertues of naturall things as why the load-stone draweth iron to it of the which kinde infinite instances might be brought And if they chance to finde out the vertue and qualitie of anie thing it is done not by considering the causes but by marking the effectes and so not by knowledge or anie good cunning as we say but by chance and by experience the schoole-maister of fooles Sect. 3. Of renewed knowledge IT remaineth that we consider how God of his greate mercie and goodnesse doth renewe in all his faithfull seruants this first and chiefe parte of his glorious image We call it the first and chiefe part because that in the worke of regeneration the illumination of the minde with the true knowledge of God both hath the first place and also is the cause of all the rest of mans holinesse For as Christ doth teach Math. 6. 23. If the eye haue light in it it doth enlighten the wholle bodie but if it be darke there is nothing but darknesse in the bodie That is if the minde of man which is the eye of the soule be trulie sanctified and renewed with knowledge there followeth holinesse in all the faculties of the soule and in the whole man But if there be darknesse and ignorance in the minde there is nothing but sin in all the partes of man Neither can it be otherwise for as it is impossible that a man should either trust or hope in God or loue feare obey him or performe any dutie of holinesse vnto God whome he doth not know in his mercie loue goodnesse promises power iustice and the rest of his attributes so is it no lesse impossible that any man should know and be fully perswaded that God is true in his promises mercifull bountifull and iust and not be affected to him accordingly And therfore the first action of the holy spirit framing the new man in the elect is to take out of their mindes their naturall dulnes vnbeleefe and ignorance and to make them able to conceiue vnderstand beleeue and know God Thus the Apostle teacheth Rom. 12. 2. Be ye transformed by the renewing of your mindes that ye may approoue the good and acceptable will of God so Eph. 4. 13. Be renewed in the spirit of your mindes and so put on the new man Thus he praieth for the Colossians Col. 1. 9. That they might be filled with the knowledge of the will of God in all wisdome and spiritual vnderstanding And thus it is saide Act. 16. 14. That whilst Paul preached the gospel although the reprobate did not conceiue or vnderstand it Yet God opened the hart that is the minde of Lidia to beleeue his word This illumination of the minde is the most sensible and euident thing in regeneration and that whereby they that denie the work of the holy spirit in renewing the faithful may most plainly be conuinced for what is more wonderful then that men who before were dull rude simple and vnlearned yea vncapable of any kinde of knowledge should on a sudden become able to comprehend in their minds most stedfastly to expres in words very seÌ„sibly the hiddeÌ„ mysteries of christiaÌ„ religioÌ„ Yet this experience teacheth to be true the Apostle witnesseth the same The spirituall man discerneth all things This commeth not by anie naturall strength but by the worke of God yet he doth not inspire this knowledge immediatly but by the meanes of the ministerie of his holy word And therefore it behooueth euerie one who would feele in himselfe this wonderfull worke of God in changing his minde to giue himselfe diligently and continually to the hearing reading and meditating of the word of God Lastly this renewed knowledge is not either so greate or yet so generall as was the knowledge of man in his pure estate wherein he knewe God and all other things perfectlie but the faithful know God his word will actions so farre forth only as is needful for their saluation As for the knowledge of the creatures that is to be hoped for in the life to come wherin we hope for our ful adoptioÌ„ euen the redeÌ„tioÌ„ of our bodies the senses faculties wherof are whilst we remaine in this life as dul and weake in the faithfull as in the vnbeleeuers And therefore they remaine as ignorant as touching this secundarie knowledge of the sensible creatures as doe the other Yea the knowledge of God as all other partes of

hearing And therefore men muste be taught religion as children are taught to reade learning one letter to daie and another to morrowe one poynte nowe and the rest hereafter as the prophet complaineth of the dulnesse of the Iewes Esay 28. 13. But it may be heere obiected that if naturall men be so dull and vnable to vnderstande Gods worde they are not to be blamed for not learning and for not doing that which they cannot doe Whereunto we answere that this dulnes of men commeth through their owne defaulte in that they cannot by any meanes be brought to bestowe their naturall giftes their time and labour in learning The which thing if they would once carefully and heartely doe and so continue without being wearie in seeking to knowe GOD and in vsing the meanes of their saluation ioyning with their endeuours heartie prayer to God for his blessing they woulde soone see that it is an easie matter to learne these thinges the which are of that nature that one poynt of them being well learned all the reste will followe of their owne accorde so that all the hardnesse is in beginning to learne Yea GOD is harde at hande and easie to be founde of all that seeke him howsoeuer it be impossible for man by his owne wit or industry without the grace of God to attaine the true and sauing knowledge of God Sect. 3. Of the renewed subiection of man to God his teacher In the third place we are to consider the contrary disposition of those who being renewed by the spirit of God giue theÌ„selues vnto his discipline to be instructed by him in all things For although they attaine to their knowledge by the means and ministerie of man whereby it hath pleased God rather then by his owne voice or by immediate reuelation that the saluation of his elect should be wrought yet not man but God himselfe is the author and worker of this knowledge who as he did in the state of mans innocencie so doth he in his regeneration reueale himselfe and his will vnto them by his holy spirit Iob. 32. 8. There is indeede a spirit iu man but it is the spiration of the almightie that giueth vnderstanding Math. 13. 8. 10. Callnot any man Rabbi maister or doctor For you haue one doctor euen Christ and all ye are brethren That is you are not to thinke that because you heare men preach vnto you that therefore your mindes are enlightned by them for they are your brethren that is men like to your selues who cannot without the speciall worke of my spirit learne any thing themselues much lesse teach others so that Christ is the heade maister in the schoole of his Church who although he be absent from it according to his humaine nature yet he is present in it by his spirit by the which he teacheth the faithfull all things needefull and that without any errour or shaddow of any For as hath bene declared it is impossible that God should deceiue or be deceiued and therefore the holy ghost is called The spirit of truth Ioh. 14. 16. and 15. 26. Christ promiseth that When he commeth he shall leade them into all truth Ioh. 17. 13. And as God is the teacher so the faithfull are his scholers as all those who did beleeue the gospell are vsually in the booke of the actes called Disciples 1 Thess. 4. 9. Men taught by God Ineede not saith the Apostle to write to you of brotherly loue for you are taught of God to loue one another That is the spirit of God hath alreadie engrauen the doctrine of loue in your mindes and heartes and ther fore ye haue not so greate neede and vse of my ministery in this behalfe as they whome God hath not taught after this manner Thus the prophet Dauid often praieth to God that it would please him to instruct him in his commaundements as we may reade often Psal. 119. Lastly they performe to God the second dutie of this subiection which is to beleeue his word in all things reiecting whatsoeuer is contrarie thereunto Yea tho an Angel did preach it froÌ„ heauen all antiquitie Churches councels all the wise and learned men in the world do maintaine affirme it yea tho their owne wittes and senses do witnesse the truth of it so that the faithfull may in this respect be coÌ„pared to the scholers of a certaine philosopher named Pythagoras who if they once hearde any thing vttered by their maister they held that as a most certain truth without inquiring any further into it And so among the true disciples of Christ his holy word is of so absolute authoritie as that no doubt is made of anie thing therein contained CHAP. X. Sect. 1. Of mans subiection to his creator THe last and greatest kind of mans subiection is that which he oweth to God as to the creator of all things whereof there is no question to be made and therefore we neede not stand to proue it The duties of this subiection are three The first is to glorifie God the second to be wholly moued in him or by him the third to rest contented in his will For the first as the chiefe and last ende of the creation of the world and of al things therein contained is the glorie of God so it is meete and needefull that all creatures iointly seuerally do performe this dutie of glorifying him Yea there is no creature either so base or so excellent that it should be exempted from this dutie The greatest and mightiest creature must stoupe to the performance of it as the weakest and seelyest thing in the world is able to set forth the glorie of God Psal. 145. 9. 10. The Lord is good to all and his mercie is ouer all his workes All thy workes O Lord shall praise thee They shall shew the glorie and beautie of thy kingdome Thus we see that it belongeth to all creatures to praise GOD as they are exhorted particularlie Psalme 148. and as we reade Reuel 5. 13. And all the creatures which are in heauen on the earth vnder the earth and in the sea all thinges that are in them I hard saying praise honour glory and power be vnto him that sitteth on the throne and vnto the Lambe for euermore Yet they do not all performe this duety after the same manner for those creatures which are void of reason do it onely by giuing to men and Angels matter of the actuall setting foorth of Gods glory For the reasonable creatures are as it were the trumpeters of Gods glory which they do enlarge and publishe as by all other their actions so cheifly by those which tende directly to God himselfe are vsually called the worship of God For although al the actions of man in his pure estate euen the common actions of life as eating and drinking did make for the glory of God yet these do not make the worship of God because

Selected quad for the lemma: knowledge_n

Text snippets containing the quad