Selected quad for the lemma: knowledge_n

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

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73882	The Christian's theorico-practicon: or, His whole duty consisting of knowledge and practice. Expressed in two sermons or discourses at S. Maryes in Oxon. By Robert Dyer, Mr. of Arts, late of Lincolne Colledge and Hart-hall in Oxon, now lecturer at the Devizes in Wiltshire.	Dyer, Robert, b. 1602 or 3.	1633 (1633)	STC 7393.5; ESTC S125218	27,164	126

and benefit of both Happinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 happie are yee The first is the onely ornament of the understanding Knowledge The second the whole employment of the Will Practise The third the consummate perfection of the whole man Happinesse Of these in their order and first of the first the Ornament of the Vnderstanding Knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if yee know these things If I might not seeme to trifle before so Iudicious an Audience I. Part. the first particle if should not escape mee which is not here dubitative but as in many other places suppositive For the lesson taught was easie enough especially to the apprehension of an Apostle or Disciple of CHRIST's layed downe so evidently by the precept and example of their Master so that he could not but conceive them sufficiently enformed and consequently this If yee know these things is the same with yee know them But I may not insist on words when the place and my scantling calls for reall observations Knowledge is the maine difference betweene living and inanimate sensible and insensible creatures distinct and rationall the onely distinction betweene man and beast to reject knowledge then were to abandon humanity to affect Ignorance were to put off man and become either a beast or a dead Carkas Laërt in vita Aristot for so the Philosopher in Laertius puts the difference betweene an understanding man and an ignorant affirming that the one differs from the other as much as a living man from a dead 'T is that Image of GOD in which man was created witnes the Apostle Col. 3.10 Col. 3.10 admonishing us to put on the new man which is renewed in knowledge after the Image of him that created him Would wee recover this decayed Image Knowledge is the meanes Would we fructifie in grace the seed and roote must be sowen and grounded in knowledge That this knowledge is the first part and act of faith is denyed by one but such as keepe their proselytes in perpetuall Ignorance though their owne Peter Lombard as they challenge him long since averr'd the contrary Lomb. lib. 3. Sentent dist 24. lib. 3. dist 24. where hee excludes not knowledge from the most difficult point of faith the doctrine of the Deity Nemo potest credere in Deum saith he nisi aliquid intelligatur No man can beleive in GOD unlesse the knowledge of him be in some measure obtained And the Angelicall doctor in his ma. 1.2.76 Quaest 2. Art distinguishing of in vincible and vincible ignorance acknowledgeth the latter to be a sinne if it bee in those things which we ought and are bound to know and what those are in his opinion please you heare him speake for himselfe Illa scilicet sine quorum scientiâ non potest quispiam debitumactum rectè exercere vnde omnes tenentur communiter scire ea quae sunt fidei vniversalia juris praecepta Thus farre are the Schoolemen whom they challenge as their owne the Patrons of knowledge so that even in their judgement wee cannot bee faithfull practitioners in the Church of CHRIST unlesse wee bee first competent Gnosticks in his Shoole The antient Fathers and our Orthodox Neotericks have been more plentifull abettors hereof that I may not darken so cleare a matter with a Cloud of Witnesses Saint Chrysostome and August Chrysost Hom. 20. in Rom. shall serve for all the former of whom Hom. 26. in Rom. affirmes that our Ignorance is not a sufficient Apologie for our errours erit enim quando ignorantiae poenas dabimus quando scilicet ipsa ignorantia veniam non habebit The time shall come when wee shall suffer for our Ignorance when Ignorance shall not patronize it selfe much lesse any other obliquityes Sr. August de Gratiâ Lib. Arbitr Cap. 2. The later in the 2 Chapter lib. de grat lib. Arbitr is very plenary and punctuall please you to heare him somewhere a little Epitomized Sed nec ipsi sine poenâ erunt qui legem Deinesciunt c. Neither shall they bee without punishment which know not the Law of GOD for as the Apostle they that have sinned without the Law shall perish without the Law but they that have sinned by the Law by the Law shall bee judged and a little after Graviùs peccat homo sciens quàm nesciens nec tamenideo confugiendum est ad ignor antiaetenebras ut in ijs quisque requirat excusationem Aliud enim est nescisse aliud scire noluisse c. True it is that he offends more hainously that sins through knowledge then he that slips through Ignorance but we may not therefore flie to Ignorance for an excuse for 't is one thing to be nescient another to be wilfully Ignorant this proceeding from the perversenesse of the Will that from the defect of the faculty or meanes of knowledge the perverse will indeed is most to bee reprooved but yet is not simple Nescience excused from the guilt of eternall punishment Thus for Saint August Neither is the infallible Touchstone of all such differences lesse copious in the confirmation hereof We are expressely commanded to increase in knowledge Col. 1.10 Col. 1.10 And to that intent the Law the only meanes of knowledge in it's time was often proposed by GOD himselfe to the diligent search and meditation of his people the Israelites Witnesse Deut. Deut. 6.6 7 c. 6.6 7 8. 9. verses These words shall bee in thine heart and thou shalt rehearse them continually unto thy Children and shalt talke of them when thou taryest in thine house Iosh 1.8 c. and againe Ios 1.8 This booke of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night David petitions GOD for knowledge Psal 143.9 Cause mee to know the way wherein I should walke for I lift up my soule unto thee And gives it in especiall charge to his Son Salomon to know the LORD 1. Chr. 28.9 And thou Salomon my sonne know thou the GOD of thy father and serve him with a perfect heart c. Which the Wise King did no way neglect but left sufficient testimonie of his abundant knowledge both by his unparalleld example in it his large Encomiums of it and manifold precepts to his sonne and with him to all the sons and children of GOD to search and labour diligently for it you cannot miste of them in his Proverbes as in Proverbs the 2.2 3 4 and following verses See that thou incline thine eare to wisedome and apply thine heart to understanding c. Wise men lay up knowledge pro. 10.14 A prudent man dealeth with knowledge Pro 13.16 The heart of the prudent getteth knowledge and the eare of the wise seeketh knowledge Pro. 18.15 The lips of knowledge are a precious Iewell Pro. 20.15 And in the 11. Chapter verse 9. Through knowledge shall the just bee delivered As if knowledge were the onely meanes of deliverance from