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
A62735	Primordia, or, The rise and growth of the first church of God described by Tho. Tanner ... ; to which are added two letters of Mr. Rvdyerd's, in answer to two questions propounded by the author, one about the multiplying of mankind until the flood ; the other concerning the multiplying of the children of Israel in Egypt.	Tanner, Thomas, 1630-1682.; Rudyerd, James, b. 1575 or 6.	1683 (1683)	Wing T145; ESTC R14957	173,444	408

revealed one part of this mystery to some others a little more to no one the whole Nay it is to be gathered from that place of S t. Peter quoted before that some of them had Commission to prophesie more than the meaning whereof was revealed even to themselves For he saith Of which salvation the Prophets that prophesied have enquired and searched diligently of the Grace that should come unto you and not unto themselves unto whom it was revealed at the last that not unto themselves but unto us they did minister the things which are now reported unto you Which things for all their Prophecies the Angels desired to pry into Let us first consider the things believed or to be believed betwixt them and us and secondly then demodo of the manner of their Faith and ours how far they agree or differ First If they and we do agree in the same Creed which is called the Apostles Creed then certainly we both agree in side credendâ in the Faith which is to be believed But why we should not be taken to agree in this since every Article of it may be articulately proved out of the Old Testament there can indeed be no other reason given than that which is insinuated viz. That though the substance be there yet it lyes scattered and was not revealed so much as in the matter all at once nor the end clearly understood by them to whom the matter it self was revealed Now if this Creed which is sufficient be but understood confusedly by many of ours and yet we take it to be ground enough for a saving faith to be built upon it as they know in part how much more may we extend our latitude of Charity to the Saints of the Old Testament who believed upon the matter as much as some of ours before it was propounded in such an order Let me say further That it was enough for them to know in the general that Christ should be born in the time appointed to redeem us without any circumstances to ground even a Fiducial Faith upon that alone But let us see how much they knew more We have proved that our Father Adam offered Sacrifices according unto revelation And if they came in use by revelation it is reasonable to imagine that the end also was some way or other revealed from the first viz. That Christ himself should be offered up unto God in the appointed time to do away that sin which Adam had contracted the punishment whereof deserved death and fire as the act of Oblation required true repentance and contrition with compassion on the innocent that was to dye in the sread of the nocent And was not Abraham taught as much as this do you think when God commanded him to offer up his only Son Isaac and in sparing Isaac provided Abraham of another Sacrifice But when we come to the Book of the Psalms and the Prophets both the death and resurrection and ascension and sending of the Holy Ghost are all described to the life so that the Object of Faith was but only more comfortably enlarged than before and left under less obscurity as the Day-Star and the dawning drew the nearer Nor was all the Scripture of the Old Testament of no profit in its own time which was given by inspiration of God for their instruction in righteousness though many things happened unto them as Types unto us and are also written for our admonition upon whom the ends of the World are come Upon all which S t Augustine is here producible with a clear Verdict Before the Coming of Christ faith he there were righteous men so believing in him to come as we believe in him come The times are varied not the Faith We believe that our Lord was born of a Virgin suffered rose again and ascended They that all this should be thereafter c. Secondly But because neither they nor we could be saved by believing any Articles only howsoever clear let us next consider de modo or de fide quâ by what manner of faith they might believe in Christ as well as we unto justification by him To this we have also an Answer in the general from the same Father Whosoever saith he from the beginning have believed in him however understood whensoever it was or wheresoever they were without doubt they were saved by Him But this Answer will not serve the turn since the late distinction of the School-men about explicit and implicit faith so that we must endeavour to give a clearer and more particular Reply to the thing in Question The Distinction it self seemeth to have been first coined by Aquinas in his Comments on the Master of the Senteces who called this explicit Faith Fidem distinctam in aperto and the other Fide●● velatam in mysterio such a distinct Faith by revelation as Abraham and Moses had and such a veiled Faith in the mystery as they received from them in the after-times to whom no more was revealed but that they must believe as Abraham and Moses had done before having no distinct knowledge of all the Articles of the Faith that were delivered to them But Aquinas's explicit Faith is described to be Quâ quid creditur secundùm se in particulari the believing of a thing by it self and in particular and his implicit to be Quà quid creditur in alio tanqu●m in universali the believing of a thing that is contained in another as in the general Which at last was wrested to this sense Velut si quis ex animo profiteatur se credere quicquid credit Ecclesia as if any one should profess that he believeth from his heart what the Church believeth which we take to be no faith at all but only a blind obedience But of the Believers of the Old Testament we say first that they had a certain explicite Faith in Christ in some measure every one of them according to the Word of Grace that was any way revealed or transmitted to them And then that there was implicitly more contained in that which they received which was indeed veiled in a mystery than they could possibly conceive Whether they received it in Doctrine or in the Promises or more especially in any of the Types and Figures of the Law But an implicit Faith in their own Church they had not neither could they be saved by the faith of their Progenitors like little Infants as Cun●us is apt to think that some of them might be but every one by his own faith and that a Fiducial Faith too wherein I follow Cunaeus for the rest But to avoid that Question of the Schoolmen or to refer my Reader to them How much or how little it was necessary for the ordinary people before the coming of Christ to believe concerning him as also to make way for my more direct proceeding I cannot but take that passage of S t Bernard in my way If