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	implicit_a	1,688	5	13.6300	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15508	Charity mistaken, with the want whereof, Catholickes are vniustly charged for affirming, as they do with grief, that Protestancy vnrepented destroies salvation.	Knott, Edward, 1582-1656.; Matthew, Tobie, Sir, 1577-1655, attributed author.; Potter, Christopher, 1591-1646.; Potter, Christopher, 1591-1646. Want of charitie justly charged.	1630 (1630)	STC 25774; ESTC S102197	54,556	140

to those seuerall spirits which our Lord imparts to seueral persons For though any man may be good in any lawfull state of life but especially in some holy Order of Religion yet because men are not only of seuerall constitutions in body but of as seuerall dispositions also in minde and that some are apter for contemplation others for a more actiue life some for corporall austerities others for mentall reflections and mortifications some for catechising preaching and cōfessing others for silence and recollectiō Vt omnis spiritus laudent Dominum it was most agreable to the sweete prouidence of Almighty God to inspire his eminēt seruants with seuerall spirits who might erect seuerall Orders at seuerall times which seuerall natures might affect and so apply themselues to God both more cheerfully more fruitfully therein especially if they conserue that spirit with which the Order was first indued And as wel wisely might Caluin haue cōfest a differēce of Religion amongst thēselues because some men weare gownes others cloakes as to haue argued a disuniō amongst our Religious men because of their differēce in habit or diet either frō other Orders or else from secular people I heare them also make a third obiectiō against our vnity in points of faith in regard of the difference betweene our learned and vnlearned men for in consequence thereof they say that some one of vs belieues incomparably more then an other For the clearing of this point I will open a certaine distinction the subiect whereof they are wont to lay to our chardge as a crime but if they lend me a litle patience the same will serue them for a light to let them see that thēselues are out of the way This distinction is of Explicite and Implicite faith A man is sayd to haue Explicite faith of any Article or doctrine when he hath heard it particularly propounded to him and hath some particular knowledge thereof and giues particular assent thereunto But as for Implicite faith of any Article or doctrine a man is then sayd to haue it when he belieues that concerning it which the Church teaches them explicitly who are capable thereof although for his owne part he haue not perhaps so much as heard of it in particular or if he did he hath forgot it or if he remember it he hath not capacity inough to apprehend or vnderstand it But howsoeuer as I sayd he is resolued to belieue both of that and all things else as the Church teaches wil giue an Explicite consent to it whē he shal be informed hereof be made ab●e to vnderstand it hath this firme resolutiō that he will neuer hold he cōtrary either of that or of any other thing which they Church shal require him to belieue This I say is our doctrine concerning Explicite and Implicite faith and I dare confidently affirme that whosoeuer considers the same indifferently and with a resolution to receaue satisfaction if there be cause and not to be still cauilling whether there because or noe will confesse that not only the doctrine of Explicite and Implicite faith doth not only not impeach our vnity in beliefe in regard that some mē belieue some things more Explicitely ●hen others do but that if it were possible to abo●ish this doctrine which indeed it is impossible to do because it is rather deliuered vs by the voice of nature it selfe which hath ordained a different capacity in the mindes of men it would be wholly impossible to maintaine any Church in any vnity of faith at all For example will any man amōgst them be so absurd as to cōceaue that any plough man or Trades man or silly Woman doth belieue the same things Explicitely concerning Originall sinne or the relation which runnes betweene free will and grace and a hundred other questions of this nature which may be Explicitly belieued by some principall Doctour of diuinity amōgst them who haue particular studied these questions And if they confesse they cannot will they be content that we shall inferre thereby that there is no vnity of faith maintained amongst them Infallibly they will not and therefore it is but reason that they measure as they would be measured to and that they acknowledge that if dissension in point of faith could depend vpon the Explicitenesse or Implicitenesse of a mans belieuing seuerall doctrines there would be in effect as many seuerall faithes amongst vnlearned Christians as there are seuerall capacities For as much as we can hardly finde two such men whereof the one belieues iust as much Explicitely and no more then the other doth because the notice and the attention and the capacity and the memory and the profession is euer in effect more or lesse in one then in another and according to the more or lesse of these circumstance will the Articles Explicitely beleiued be either more or lesse The truth concerning this particular holds not only in the Catholicke Church but in all congregations which professe any Religion whatsoeuer consisting of seuerall Articles parts They who are learned and haue eminent endowments of nature and apply themselues with particular industry must euer belieue Explicitely more points of their Religion whatsoeuer it be and those others who are of contraries qualities must belieue Explicitely fewer points And this is also clear that the more points of any Religion which a man belieues Explicitely the fewer doth the leaue himselfe to belieue Implicitely and so on the contrary side the more he belieues Implicitely he reaches so much the fewer with an Explicite faith He may must belieue all the Articles and Doctrines of his Religion with a true entire most certaine and supernatural faith but that he should belieue them all with an Explicite faith is neither necessary nor possible But by belieuing as much as he can with an Explicite faith and what he can not with an Implicite a Cardinal Bellarmine and a Collier nay the simplest Catholicke woman in the whole world and the most glorious Mother of God if she liued still on earth should be absolutely fully of the selfe same Religion faith wi●h one another So that the sw●rd of our aduersaries prooues a buckler to vs and that obiection which they make to disproue our vnity in faith vnder which they would both shelter their weaknes when we iustly obiect their departure from the Church against thē also authorize their malice when they haue a minde to cast the scandall of affected ignorance vpon vs prooues a foundation to vs of that truth which shewes how our vnity is made perfect These are the three obiections which Protestants are wont to make against our vnity in point of faith And now there remaines an allegation or argumt wherby they procure to defend themselues against our obiectiō that they want vnity amongst themselues For in vertue hereof they affirme that they ought not to be held in disunion either with the Fathers of the primitiue Church