Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	create_v	new_a	renew_v	1,476	5	9.4457	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69038	The theatre of Catolique and Protestant religion diuided into twelue bookes. Wherein the zealous Catholike may plainelie see, the manifest truth, perspicuitie, euident foundations and demonstrations of the Catholique religion; together with the motiues and causes, why he should perseuer therin. ... Written by I.C. student in diuinitie.	I. C., student in divinity.; Copinger, John, b. 1571 or 2, attributed name.; Colleton, John, 1548-1635, attributed name.	1620 (1620)	STC 4284; ESTC S115632	314,600	666

God which is readie to be offred to euery one that will imploie his best endeuour Soe auoucheth S. Augustine and S. Gregorie Ozius and other holie fathers To the intent therfore that you may take awaie all good indeuours from man in the buysines of his saluation and that wee should doe nothinge therin you take away all cooperation of man with godes grace and that grace it selfe without which wee can doe nothinge in the worke of our iustification you take it quite awaie sayinge that man hath not this grace inherent in him 2. lib. de capt To this purpose you say with Luther in his second booke of the captiuitie of Babylon that to teach that good workes are necessarie to saluation is deuilishe You say also with Caluine Calu. 3. de instit c. 19 that neuer any good workes were done of any saincte which did not deserue reproache And a little before he said that all our workes are pernitious and whosoeuer doth them is cursed And the said Luther in the 30. articles condēned of Leo the Tenthe saith all the euill that wee doe is by the inspiration of God and that by sinninge wee doe well God beinge the cause of all euill as Caluine saith lib. 1. inst cap. 28. in so much saith he that not to sinne is sinne and to restraine any appetite or motion of any thought is to resist God and to sinne And so Luther saith in his booke Lib de ser arbit the more wicked you be the neerer you are to purchase godes fauour How damnable these articles be lett any Christian iudge that will open his eares to heare them I would euerie one would stoppe his eares from hearinge such horrible blasphemies so contrarie to holie scriptures and all honestie Noe prophane Philosopher or wicked heretique though neuer so damnable euer said the like And therfore these blasphemous and wicked articles are condemned by the whole Senate of Christianitie in the councell of Trent most worthilie Con. Trid. sess c. 11. cano 28. 21. because they be against comon honestie and against the holy scriptures in which many tymes the workes and endeuours of good people are comended and praysed as good and holie in which works there was noe sinne as it is said in Iob. In all these thinges Iob hath not offended Iob. 1. Lutae 1. and in the Ghospell of S. Luke it is said of Zacharias and Elizabeth that both of them were iust before God walkinge in godes comandements and righteousnes without grudge And as S. Paule saith 1. Cor. 7. if a virgin should marrie therein shee shoulde not sinne and in many other places wee are comaunded not to comitte sinne therfore the holie scriptures doe meane that wee may doe many good works by godes grace without sinne 5. Hereticks answere vnto these scriptures sayinge that the cause wherfore the scriptures saies that there are many good works of iust persons is because it is not imputed vnto them to damnation for the faith of Christ although say they they be sinfull I replie against that for the scriptures doe distinguish betwixt this which is to sinne and that which is to remitte sinnes or not to impute vnto vs the sinne which wee haue comitted as it is playne Scribo vobis vt non peccetis 1. Ioh. 2. Conc. Auranc c. 9. 18. 20. Hier. li. 3. contra Pelag. In Proemio super epist ad Philomen Ephes 1. Aug. sup Luc. 1. Amb de Spiritu litera cap 36. De natura gratia reg super Cōc Trid. I write vnto you that yow should not sinne for if any man shall sinne wee haue an aduocate with the Father c. this trueth is confirmed by the tradition of the Church and the holie fathers It is also defined against Pelagius that without the grace of God a man cannot liue iustlie without sinne yet saith the councell by the grace of God wee may liue without offence Therfore S. Hierom saith Hoc inquit nos dicimus posse hominem c. And this selfe same wee saie also that a man maye liue without sinne if it please him accordinge to the tyme and place accordinge to the frailtie of his nature as longe as his mind is well disposed c. And the same he teacheth vpon that place of S. Paul Vt essemus sācti immaculati as S. Amb. sup Luc. S. Aug. and other saincts doe teach the like Protestants saie that a Christian though neuer so vertuous or so acceptable to God hath noe grace or vertue inherent in him because they would haue noe good acte to come from m●n by reason of that grace CHAPTER II. 1. THe generall Councell of Trent against this your heresie saith Cōc Trid. sess 6. c. 7. The onlie formall and intrinsicall cause of our iustification is the iustice of God not by which he is iust himselfe but by which he makes vs iust by which wee beinge endued and inuested wee be renewed by the spiritt of our soule and not onlie that wee be soe reputed but that wee are trulie iust not only by name but by deede and the said holy councell hath these words Whosoeuer shal saie that men are iustified either only by remission of our sinnes or only by the imputation of the iustice of Christ excludinge takinge away grace and charitie which is diffused in their hartes by the holie Ghost which is giuen vnto them and by which the same grace doth lodge in them Anathema sit let him be anathema Thus farre the councell This also is proued by reason for when wee see a man to change his wicked life and vngodlie custome of sinne and to putt on the newe man which accordinge to God was created in sanctitie and iustice wee see so palpable a change in him that wee say Haec est mutatio dextrae excelsi From the right hand of the highest comes this alteration from bad to good from impietie to iustice from spirituall death to spirituall life but this true alteration and mutation cannot be without some feelinge or sparke of grace in man inwardly inherent in him The Maior proposition is proued by the gospell Wee are translated from death to life 1. Ioh. 3. Ezec. 36. and Ezeech I will giue vnto you a newe harte and I will put into the middest of you hart a newe spiritt and I will take away a stonie harte Coloss 3. and S. Paule saith Spoile yourselues of the old man with his actes and putt one the newe that is renewed in knowledge accordinge to the Image of him that created him And to the Ephesians 4. Ephes he said be renewed in the spiritt of your minde and putt one the newe man which accordinge to God is created in iustice and holynes of trueth I meane in true holynes and iustice and not in feined imputatiue iustice Iohn 4. This is proued by S. Iohn of whom it is said of the grace and iustice by