Selected quad for the lemma: father_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	eternal_a	ghost_n	holy_a	29,948	5	5.9119	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02399	A treatise of morall phylosophie contaynyng the sayinges of the wyse. Gathered and Englyshed by Wyl[lia]m Baldwyn.	Baldwin, William, ca. 1518-1563?	1547 (1547)	STC 1253; ESTC S100585	85,509	281

Wherfore euery christen man ought diligently to applye it namely the morall parte whiche God wrote fyrste in the hartes of men and afterwarde wyllyng to haue euerye man to knowe it he wrote it in the tables of stone whiche he gaue to Moyses promisinge by hym a rewarde for suche thynges whiche before were obserued for vertues sake So that Moral philosophye maye wel be called that parte of goddes lawe whiche geueth commaundement of outwarde behauyour Whiche differeth from the gospel in as muche as the gospell promyseth remission of sinnes reconciling to god and the gyfte of the holy goste and of eternal lyfe for Christes sake whiche promyse is reueled to vs from aboue not able to be cōprehended by reason according to the saying of S. Iohn The sunne whiche is in his fathers bosome hath shewed it to vs. And as for philosophie is nothyng els but the obseruyng eschuyng of such thinges as reason iudgeth to be good bad in the mutuall conuersacion of lyfe to whyche god hath promysed a rewarde and thretened a punishment so that the gospel is cōprehended only by faythe and philosophy is iudged by reason Reason only was the cause why al the phylosofers haue so extolled philosophie whiche consydered that nothiuge was so requisite and behouefull for mannes lyfe as to lyue togyther well and louyngly For lyke as lyfe can not be mayntayned without meate and drynke and other lyke good gyftes of Nature no more coulde it continue long withoute lawes maners the lacke wherof saynt Iohn in his Epistle argueth to be the lacke of godlynesse saying Yf we loue not oure neyghboure whome we see howe can we saye we loue God whome we see not Which texte beyng well pondered maketh as muche for the commendacion of Moral philosophie as any of saynt Paules do to the dispraise therof Wherefore I humblye beseche the most gentle Reader to take in good part this simple philosopycal treatyse so to vse it as sainct Augustine hath taught vs takyng the good and leauyng the bad neyther reuerencyng it as the gospel neyther yet despysing it as a thing of no value And sithens the hollye Scriptures are nowe come to lyght Christians haue professed to followe and fulfyl the same hauyng also innumerable blessynges and rewardes promysed of God for oure so doyng let vs be ashamed that a droppe or sparkle of reason shoulde doe more in the Heathen Infidles as we cal them than ●ll the promyses of God among vs whi●he take vpon vs the name of Christians ●nd let vs so end euour oure selues euery man in his vocation to vse suche morall ●ertues and vertuous behauyours one to wardes an other that oure loue and charitie vsed towardes our brotherne maye testify our fayth and loue towardes god To whome be all prayse honor and gloyye for euer euer Amen ⸪ ¶ Loue and Lyue Ne quid nimis ¶ Of the beginnyng of Philosophy Cap. i. SOme perhaps seyng we entende to speake of a kynde of Philosophye wyll moue thys question more curious than necessarye where howe Philosophye began who the enuenters therof and in what nation Of whiche sith there is so great diuersitie among wryters some attrybutyng it to one some to another as the Tracians to Orpheus the Grecians to Linus the Lybians to Atlas the Pheniciens to Ochus the Perciens to theyr Magos y e Assiriens to their Chaldees the Indians to theyr Gymnosophistes of whiche Buddas was chefe and the Italians to Pythagoras the Frenche men to theyr Druides bryngyng eche one of them brobable reasōs to confirme herein theyr opinions It shal be harde for a man of our tyme in whiche many wrytinges are lost or at lest hyd fully herein to satisfye their question Neuertheles for so muche as God hym selfe as witnesseth our most holy scriptures is the author beginnyng of wysedome ye wisdome it selfe whiche is called of the Philosophers Sophia therefore I suppose that god which alwayes loued moste the Hebrues taught it them first yf ye aske to whome I thinke as also testifieth Iosephus to his seruaunt Abraham who being ī Assiria taught it both to the Caldees and to the Egiptians The sonnes of Seth were also studious in astronomye whiche is a parte of Philosophy as appered by the Pyllers wherein after Noes fludde whiche they by theyr graunde father Abraham had knowledge of their science was founde by them engraued and after the flud was by Noe and his chyldren taught to other nations of whiche I graunt that he whiche euery countrye calleth the fyrst finder hath ben in the same countrye better than the rest as among the Egyptians Mercurius trismegistus or Hermes whose workes bothe diuyne and Philosophicall excede farre all other that thereof haue entreted Neuertheles y e Gretians whiche haue ben alwayes destrous of glory chalenge to thē selues the inuention therof and haue therin taken great paynes naming it first Sophia and suche as therein were skilled Sophistes or wysardes whiche so continued vntyll Pythagoras tyme whiche being muche wyser than many other before hym consideryng that there was no wisdome but of god and that God hym selfe was alone wyse he called hym selfe a Philosopher a louer of wysedome and his science Philosophye There were besides these Sophistes an other kynde called Sapientes or Sages as was Thales Solon Periander Cleobolus Chilon Bias Pittachus thus there were in all thre sectes that is to saye wysardes whiche were called Sophistes and sages whiche were called sapientes louers of wisedome which were called Philosophers all whose science was Philosophye as we may call it natural wysdome Of whiche the kinde called Ionica began in Anaximander and ended in Theophrastus And thother kynde called Italica began in Pythagoras and ended in the Epicure ¶ Of the partes of Philosophie Cap. ii PHilosophie is sorted into .iii. partes Phisicke Ethicke and Dialectyke The offyce of phisicke is to discerne and Iudge of the worlde and of suche thinges as are therin It is the parte of Ethicke to trete of lyfe and maners and it is the dutie of Dialectike that is Logicke to make resons to proue and improue bothe phisicke and also Ethicke whiche is moral Philosophye Nowe as for Phisicke althoghe it altogyther be not frō our pourpose for why it cōserueth y e bodye in health without whiche moral wisedome auaileth litle yet because it is more than we maye accomplish shal be omitted and suche as therein haue delyte whiche all oughte to haue that that loue their bodily health may rede Galene Hypocrates Aristotle and other suche which thereof entrete plentifully absolutely perfectly Logycke also because our matter is so playne that experience dayly proueth it shall not greatly nede for our pourpose whiche desire rather to be playne well vnderstanded than eyther with logicke or rethoricke to dispute and garnysh our matter But morall Philosophye whiche is the knowledge of preceptes of al honest maners whiche reson acknowledgeth to belong and appertayne