Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	believe_v	faith_n	ignorance_n	1,362	5	9.1101	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73183	Qvi non credit condemnabitvr Marc. 16. Or A discourse prouing, that a man who beleeueth in the Trinity, the Incarnation, the Passion &c. & yet beleeueth not all other inferiour articles of Christian fayth, cannot be saued And consequently, that both the Catholike, and the Protestant (seeing the one necessarily wanteth true fayth) cannot be saued. Written by William Smith, Priest.	Smith, William, Priest.	1625 (1625)	STC 22872.5; ESTC S124609	77,182	179

Christ who is God of God and equall with his Father a Sauiour who suffred death quoad sufficentiam for all mankind and who accomplished the functiō of his Sauiourship only according to his humanity a Sauiour who dyed only in body and not in soule finally a Sauiour who from his first conception was endued with all knowledge wisedome prouidence and exempt from all ignorance passion and perturbation wheras the Protestants doe belieue in Christ as their Sauiour who according to their fayth is God of (h) D. Whitak approueth this opinion alleadging Caluin in proofe thereof cont Cāp p. 121. himselfe and (i) Melā in loc com edit 1561. p. 41. inferiour to the Father who dyed only for the (k) D. Willet in his synops printed 1600. p. 780. as also Caluin and Beza in whole treatises elect who performed his mediation not only according to his humanity but also according to his (l) Melā supra D Fulk diuinity though in the iudgment of all learned men true diuinity is impassible who in the time of his Passion besides the death of the body as insufficient for our saluation suffred in soule the (m) Cal. instit l. 2. c. 16 sect 10. D. Whitak cont Duraeum l. 8. p. 556. (m) Beza in respon ad acta Colloquij Montisb part 1. pag. 147. D. Willet in his synopsis p. 599. 600. D. Sutliffe in his reueu of D. Kellisons suruay printed 1606. p. 55. torments of hel briefly who laboured with n ignorance passion and euen desperation it selfe 5. Touching the article of Christs descending into hell the Catholikes doe belieue hereby that Christ descended in soule after his passion into that part of hell which is called lymbus Patrum to deliuer from thence the soules of the iust there detayned till his comming of which iudgement are also some learned (o) D. Bilson in his suruay of Christs sufferings and descent to hell p. 650. 651. 652. and the Lutherans are generally of the same opinion Protestāts but the greatest part of Protestants doe interpret this article of Christ descending into his (p) D. Willet in lymbomastix D. Fulke so alleadged by VVillet in synopsi pag. 605. 606. graue soe by the worde hell vnderstanding the graue but (q) Lib. 2. instit cap. 16. §. 20. Caluin teacheth that by Christs descending into hell is vnderstoode that Christ apprehended God to be most angry and offended with him for our sakes and that thervpon Christ suffred great anxiety and griefe of soule and which is more most blasphemously Caluin teacheth that Christ vttered words of desperation in saying my God why hast thou forsakē me Touching the article of Christs ascending into heauen we Catholikes and the Caluinists doe belieue hereby that Christ truly in body ascended vp into heauen wheras (r) Luth l. de sacr Coenae Domini tom 2. f. 112. saying credimus quod Christus iuxta humanitatē est vbique presens Brentius in Apolog. pro cons VVittem Illyricus l. de ascē Domini and finally by all Lutherās Lutherans doe teach that Christs body is in all places with the diuinity and that therefore it did not really after his passion ascend vp into heauen it being there both before after his passion thus the Lutherans both in ours and the Protestants iudgments doe destroy by this their construction the whole creede and particulerly Christs incarnation natiuity passion death ascending into heauen and his comming to iudgment seeing supposing Christs body to be in all places all these articles were but apparantly or phantastically and not truly or really performed 6. Touching the article of Christs iudging the quicke and dead wee Catholikes doe beleeue that Christ at his comming to iudgment will so iudge man as that his good workes receauing all their force from our Sauiours passion shal be rewarded whereas the Protestants denying all (s) Cal. l. 3. instit c. 5. §. 2. Bucer in actis collo quij Ratisb Beza Zuingli and most other Protestants merit of workes as iniurious and derogatory to his death and passion do hould that Christ shall then reward only a bare and (t) Calu. in Antid Concil Trident. Kemnitius in exam Con. Trid. and most other Protestants speciall fayth 7. Concerning the Article I belieue in the Holy Ghost Whereas all Catholikes and many Protestants do beleeue that the Holy Ghost is the third person in the most Blessed Trinity Caluin howsoeuer he was persuaded of the truth or falshood therof much lamenteth notwithstanding to auoyd the force of arguments drawne from the chiefest places of Scripture and vsually alleadged by all Antiquity in proofe of the holy Ghost being the third person in the Trinity Thus we find that (u) Iust l. 1. c. 13. §. 15. Caluin will not haue contrary to all Antiquity that passage of Scripture Psalm 33. By the word of the Lord the heauens were made and all the host of them by the spirit of his mouth to be vnderstood of the diuinity of the holy Ghost In like sort he reiecteth the argument (x) See of this subiect against the Trinity Iluumus a Protestant in l. Caluin Iudaizās drawne from that other most remarkable Text 1. Ioan. 5. There be three that giue testimony in Heauen the Father the VVord and the holy Ghost and these three be one Caluin vpon this place thus saying therby to take away from thence the proofe of the Holy Ghost Quod dicit tres esse vnum ad essentiam non refertur Luth. in l. contra Iacobum Latomū●omo 2. Wittem 〈…〉 di●● anno 1552. sed ad consensum potius Finally Luther was so farre from acknowledging the Holy Ghost to be the third person in the Trinity or to acknowledge the Trinity it selfe that thus he writteth Anima mea odit hoc verbum homousion vel consubstantialis My very soule doth hate the worde homousion or consubstantial 8. Concerning the article I beleeue the holy Catholike Church The Catholikes do beleeue this to be a visible company of mē professing the present Roman Catholike fayth of which some are predestinated others reprobated The Protestāts do belieue this Church to consist only of the elect and (y) Confess Aug. act 5. Luther l. de Concilijs eccles Cal. l. 4. inst c. 1. §. 2. predestinated 9. Touching the article The Communion of Saints The Catholikes do heereby beleeue such a communion to be betweene the Saints in Heauen the soules in Purgatory men vpon earth that the one part doth helpe the other with their most auaileable prayers and intercessions The Protestants deny all such intercourse of benefites betweene these seuerall partes of the Church of Christ accounting (z) Caluin l. 3. inst c. 5. § 6. Conturiatore● Ce●● 1. lib. 2. c. 4. col 460. Brentius in conses Wittenberg c. de Purgatorio the Catholike doctrine heerein superstitious and sacrilegious 10. Lastly touching the article of Forgiuenes of sinnes we Catholikes do beleeue

Protestants Religions all who ioyntly do professe to beleeue in generall in the Trinity in Christ his Incarnation his Passion and the creed of the Apostles and so we shall discerne whether the fayth of all these seuerall professors doth inioy the foresayd marke of vnity in doctrine or no. But seeing this subiect is most ample and lardge I will therefore sepose this ensuing Chapter for the more full and exact discouery of the many and great disagreements betweene Catholikes and the Protestants in their fayth and Religion The same proued from want of vnity in Fayth between Catholikes and Protestants touching the Articles of the Creed and from that that the Catholike Protestant do agree in the beliefe of diuers articles necessarily to be beleeued and yet not expressed in the Creede CHAP. IIII. VNdertaking in this place to set downe the multiplicity of doctrines betweene Catholikes and Protestants though they all ioyntly beleeue in the Trinity the Incarnation of Christ his Passion and the like consequently to show that this their generall beliefe wanteth that true vnity of fayth which out of the holy Scriptures Fathers the Protestants I haue aboue showed to be most necessary to saluation I will first examine how the Catholikes and the Protestants do differ touching their beliefe of the creed made by the Apostles Next I will demonstrate that supposing all Professors of both Religions should agree in the true sence and meaning of the creed yet there are diuers other dogmaticall points necessarily to be beleeued are at this instant beleeued both by Protestants and Catholiks which are not expressed or mentioned in the Creed at al or by any immediate inference to be drawne from thence Lastly I will set downe the great difference betweene Catholikes and Protestants in other points of fayth of which the Creed maketh no intimation or mention at all and yet the beliefe of them is houlden necessary to saluation both by Catholike and Protestant from all which it shall appeare how far distant the Catholike and Protestant Religion are from that vnity in doctrine so necessarily required to that fayth whereby a Christian is to be saued 2. I do heere begin with the Apostles creed first because the articles of the Trinity the Incartion the Passion c. are included in the creede Secondly by reason there are many Adiaphorists in Religion as I may tearme them who seeme to deale more lardgly and liberally heerein seeinge they are content to extend the necessary obiect of fayth not only to the articles of the Trinity the Incarnation and Passion but to all pointes set downe in the creed who assure themselues that God exacteth not at our hands the beliefe of any other articles then what are contained in the creed Now heere aforehand we are to conceaue that true fayth resteth in that true sense and meaning of the wordes of the Creed which was intended by the Apostles and not in the wordes themselues seeing both in the iudgment of all learned Catholikes and Protestants to beleeue the words of the creed in a sense different from the intended sense of the Apostles and consequently in a false sense is no better then not to beleeue at all And the reason heereof is because a false construction drawne from the creede no lesse then from the Scripture is not the word of God but the word of man and consequently the sayd letter of the creed so interpreted is subiect to the same censure whereunto the word of man is lyable from whence it followeth that whosoeuer belieueth the wordes of the creed in another sense then was intended by the holy Ghost and the Apostles doth not beleeue the creed at all but only beleeueth the worde of man which euer standeth subiect to errour and mistaking So as the sentence of Saint Hierome deliuered only of the Scripture may iustly be applyed of the creed Scripturae (a) In ep ad Paulinum non in legendo sed in intelligendo consistunt The Scripture or Creed doth not consist in the letter but in the sense and true vnderstanding of the letter 3. This then being truly presupposed let vs begin to examine the articles of the creed and see how we Catholiks and Protestants do differ in the construction and vnderstanding thereof And first touching the first article of our Beliefe in God obserue how different it is The Catholiks do beleeue that their God no way cooperateth or willeth sinne in man that he hath but one simple expressed will touching sinne this in detesting and hating of it that he will not punish vs for not keeping of such precepts the which is not in our power to keepe that he imputeth sinnes to euery man that committeth sinne briefly that he giueth to all men ordinary and sufficient grace to saue their soules and desireth that all men may be saued whereas the Protestants beleeue the meere cōtrary to al these points for they beleeue that their God (b) Beza in his display of popish practise pag. 202. saith God exciteth the wicked will of one thiefe to kill another See Zuinglius tom 2 de proui c. 6. fol. 365. Caluin instit l. 2. c. 18. sect 1. cooperateth forceth and willeth a man to sinne that he hath a double (c) Luther tom 2. Wittemburg de cap. Babil fol. 74. D. VVhitakerus de Eccles cont Bell. controuersia 2. quest 5. pag. 301. wil and therefore a dissembling will the one expressed in Scripture according to which he forbideth man to sinne the other concealed to himselfe by the which he impelleth man to sinne that he will punish (d) Reynolds in his 2. conclusion annexed to his conference pag. 697. vs transgressing the ten commandmēts it not being in our power to keepe the sayd commandements that to the (e) Luth. tomo 2. Wittemb de capt Babyl fol 74. Whitak vt supra faythfull sinning neuer so wickedly no sinne shal be imputed Finally that to certaine (f) Cal. instit l. 3. c. 23. saith God doth ordaine cōsilio nutuque by his Councell pleasure that among mē some be borne to certaine damnatiō from their mothers wombe See D. Willets synopsi p. 554. affirming the same men he giueth not sufficient meanes of saluation but purposeth and decreeth from all eternity that some men lyuing in the eye of the world and in their owne conscience neuer so vertuously shal be damned and cast into sempiternall perdition Thus we see how great a difference there is betweene the Catholikes and Protestants in beleeuing the first article of the creede and how ineuitably it followeth that eyther the Catholiks or protestants do stand subiect and obnoxious to that saying of S. Augustine quest 29. sup Iosue who imagineth God such as God is not he carryeth euery where another God to wit a false God in his mind 4. Touching the 2. article which is And in Iesus Christ his only Sonne wee (g) Con. Trident. Catholikes belieue in