Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	jesus_n	patience_n	temperance_n	1,484	5	11.2902	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80793	The refuter refuted. Or Doctor Hammond's Ektenesteron defended, against the impertinent cavils of Mr. Henry Jeanes, minister of Gods Word at Chedzoy in Somerset-shire. By William Creed B.D. and rector of East-Codford in Wiltshire.	Creed, William, 1614 or 15-1663.	1659 (1659)	Wing C6875; Thomason E1009_1; ESTC R207939	554,570	699

endeavours which supposes the Fall and Mans frail sinfull weak condition § 22. Now of keeping of the Law according to exact unsinning obedience a loving God to this perfect height a loving him according to the Abilities God gave and Adam forfeited and here irrecoverably lost it is that our Divines Bishop White against Fisher Ames against Bellarmine Bishop Davenant de Justitiâ Habituali Actuali Bishop Morton de merito Bishop Andrews in his Sermon of Justification Chamier against Bellarmine Hooker against Travers and Generally the Protestants in their discourses of Justification by works and Merit ex condigno supererogation and Fullfilling of the law and the states of Perfection speak when they say God must be thus Loved And the Romish doctrines in many Branches enforce it Of this it is Saint Paul speaks in his Epistles to the Romanes and Galathians when he disputes with the Jew that expected Justification without Faith Justification by their own works according to the tenor of that Part of Moses Law that exemplified the Condition of the first Covenant and affixed the Curse to every one that continued not in every thing that was written in the book of the law to do them And according to this Tenor this Condition of the law the Apostle demonstratively proves against the Jew from the law that no flesh living can be justified because that law expresly testifies that all men have sinned and fell short of the glory of God According to this Condition expressed in Moses law the Jew must acknowledge that if he expects to be Justified his righteousness must be so exact that he must not transgress in any least branch of any the least commandment If he does as his own Conscience and the law tels him plainly that he does he must of necessity acknowledge that by this law nor he nor any man else can be Justified much less supererogate and do more then that law requires And therefore of necessity he must acknowledge himself in a damnable state if he will stand to be Justified by that law and his own righteousness No hope there can be for him unless he look for another righteousness another Covenant a Righteousness without him and a Covenant of Faith This is it that the Apostle so demonstratively proves against the Jew and clearly evidences that as no man can be Justified by that first Covenant so Abraham the Father of the Faithfull and all that ever were Justified were Justified by faith in the Righteousness of the Messiah and the second Covenant made and confirmed in his blood § 23. And this is the Righteousness we preach the righteousness Rom. 10. 6 7 8. of Faith in Christs blood the Condition of which righteousness or Justification and acquitting us at Gods bar is Repentance from dead works and Faith in our Saviours blood the Mediator of the new Covenant and a sincere endeavour to keep all the Commandments of God that Christ has imposed upon us And this the Apostle also as demonstratively proves in his Epistles to the Romans Galathians and Hebrews to have been also contained in Moses law the Ceremoniall part whereof was but the type and shadow of Gospel-Promises and Blessings and Purity and holiness § 24. But then not this but the former Legall Perfection of Charity is the Love that Chamier speaks of in his dispute with Bellarmine when he sayes we must love God according to the Tenor and Prescript of this Law totis viribus Naturae non totis viribus corruptionis And of such a sinless Perfection of love it is also that Master Cawdrey speaks and Doctor Hammond denyes to be obligatory to the Christians Justification that is not cannot be Justified by the works of the law but is therefore by Gods Mercy and Christs Merit and Purchase under the Covenant of Grace And of a love according to this sinless height it is that our Refuter speaks and would make good against the Doctor But bate him his Argument called Petitio Principii and he has not proved it Nay I tell him and shall by and by make it good that it is impossible for him to prove it by any other demonstration then what the Philosopher in his Elench's calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 25. For it is one thing to say that the Law or Covenant of works that required unsinning obedience as the condition of Justification and righteousness by that Law requires us to love God to that height and another thing to say that the Christian is obliged so to love God to Justification For that infers that believers are yet under the law when they are not but under grace which is contrary to the Tenor of the Gospel and yet for all that it may be true as the Apostle demonstrates that the Covenant of works the Law as he calls it did require such obedience and therefore no man can be Justified by that covenant or Law but by such obedience and such a height of Love § 26. If then secondly Man be confidered in regard of those Abilities he has now in the Present state of Grace and under the Gospell dispensation I say that Man according to the Gospell obligation of this Law and the Tenor of the new covenant is bound to love God to the utmost of those Abilities of Grace and the assistance of Gods spirit that God gives and shall bestow upon him bound he is so to love God that he may go on more and more to love him so to make use of the present Talent of Grace that God according to his promise in the Gospell may give more Grace and more Abilities to love him For as the Gospell commands us to grow in grace and the knowledge of our Lord Jesus Christ and 2 Pet. 3. 18. 2 Pet. 1. 5 6 7. that giving all diligence we should adde to our faith virtue and to virtue knowledge and to knowledge temperance and to temperance patience and to patience godliness and to godliness brotherly kindness and to brotherly kindness charity for if these things be in us and abound they make us that we shall neither be barren nor unfruitfull in the knowledge of our Lord Jesus Christ So God has promised in the Gospell Mat. 13. 11. and 25. 29 Luk. 8. 18. and 19. 26. that whosoever hath and makes use and improves it that hath it not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in possession but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the use and exercise to him shall be given and he shall have more abundance And our Saviour expresly tells us Joh. 10. 10. that he came that we might have life and have it more abundantly And thus man by the Law as understood and expounded according to the tenor and gratious moderation of the Gospel covenant is bound to love God with all the strength he either has or shall have and thus as S. Bernard excellently modus amandi Deum est amare sine modo We can never love enough because our love alwayes

Schoolmen divide into two kindes the one in verbo the other in genere proprio that is the one in the eternal Word wherein he seeth all things the other that whereby he seeth things in themselves c. Concerning his Divine Knowledge the Perfection of it was such and so infinite from all eternity that it is impious once to think that he grew and increased in the same Touching the Humane Knowledge he had of things in the eternall Vide apud Scotum §. 3. d. 14. q. 2. opinionem Henrici quodlib 5. q. 14. c. Word and in the clear glass of the Divine Essence it is most probably thought by some of excellent Learning that though the soul of Christ had at the first and brought with it into the world a potential hability and aptness to see all things in God so soon as it should convert it self to a distinct view of them yet it did not Actually see all things in the divine Essence of God at once from the beginning but afterwards in process of time and for the other * Ibid. quaest 4. kind of Knowledge and apprehension of things which he had as beholding them in themselves they think it was perfect in Habit from the first moment of his Incarnation but not in actual apprehension wherein he did truly increase and grow as also in experimental Knowledge For the humane Knowledge that was in Christ was by conversion to those phantasmata and sensible representations of things that from without are by the senses presented unto the soul and was discursive though not proceeding from things known to find out things altogether unknown yet from things actually known to such as he knew but habitually only and not actually before That the humane Knowledge of Christ had of things in themselves was discursive and by conversion to the sensible representations of them from without it is evident in that all Perfections are received according to the condition and capacity of the receiver Now the condition of the soul of Man in the state o● this life is to know nothing but by conversion to the sensible appearances of the same and that not only in respect of things Natural but Mystical also and Supernatural Quia impossibile Dionys citat ab eod Durand ib. q. 3. est saith Dionysius Areopagita nobis aliter superlucere radium divinum nisi sacrorum velaminum varietate circumvelatum Because it is impossible the beam of divine light should shine on us unless it be veiled on every side with the variety of sacred veiles Thus then we see how it may be truly said that Christ grew in Wisdom and Knowledge as he did in Stature of body non quoad habitus Essentiam Extensionem sed quoad actualem cognitionem experimentum that is not in respect of the Essence or extension of the Habit but of actual Knowledge and Experience That which Thomas and others have that Christ knew all things at first by an Insused Knowledge and afterwards attained another kind of Knowledge which they named Acquisite is not so fit I pray mark it good Mr. Refuter for two Forms or Qualities of one kind cannot be in the same Subject Now as the sight which is in men naturally and which once lost is restored again by miracle is of the same nature and condition so is that Knowledge of things that is by infusion and that which is acquisite howsoever these men seem to make of them two kinds Wherefore passing by this conceit as not probable to conclude this point * Alexand. de Hales part 2. q. 89. mem 2. With Doctor Field Scotus lib. 3. sent d. 14. q. 3. agrees and argues excellently against this opinion of Aquinas quem vide So also Durand l. 3. Sent. d. 14. q. 4. Nay Suarez himself in this forsakes his great Master Even as touching the condition of Children c. so likewise some think that the Babe Jesus even in his humane Soul had the Actual Knowledge of all things from the beginning and that he grew only in experimental Knowledge but there are other of as good judgement and as great Learning who think that howsoever he had the habit of all Knowledge from the beginning and brought it with him out of the womb yet not the Act and Use of it this is all that either Luther or Calvin say yet we know how clamorously some inveigh against them as if they had broached some damnable Heresie And therefore good Doctor possess your soul in Patience you see you have good Company to bear a share in this Calumny and no worse men then Luther and Calvin have been traduced as broachers of some damnable Heresie and denying the habitual fulness of Christs Grace as you have been in direct terms and by Consequence concluded because they maintained a gradual difference in the Acts of divine Grace and that successively and by degrees he received increase though not in the Habit yet in the Act and Vse and internal operation But some will say If we grant that Christ in his humane Soul knew not all things from the beginning but in process of time learned that which he actually knew not we fasten on him the disgraceful note of Ignorance and consequently b●ing him within the confines and compass of sin Hereupon * Hug. de S. Victore de Sac. fide l. 1. part 6. ca. 26. Hugo de S. Victore let me adde and † Quamvis demus ex rebus quae in sola divina potentia continentur ab ea fieri possunt aliquas non cognovisse de quo infra dicetur tamen illa carentia seu negatio scientiae non potest dici vera ignorantia quia ignorantia non significat quamcunque negationem cognitionis sed privationem illius scientiae quae inesse deberet juxta conditionem vel statum propriae naturae ut non dicitur homo ignorans eo quod careat scientiâ Angelicâ cognoscere autem omnia possibilia fortasse non pertinet ad statum vel conditionem intellectûs creati ita Christus nihil eorum nescivit seu ignoravit quae oportuit scire consideratis dignitate personae conditione naturae ratione statû● seu officii ita simpliciter loquendo ignorantiam non habuit sed plenitudinem scientiae Suarez 3. in par Thom. disp 24. sect 3. p. 343. col 1. A B. Suarez too answereth and sheweth the folly of this silly Objection peremptorily resolving that Non omnis qui aliquid nescit aut minus perfectè scit statim ignorantiam habere seu in ignorantia esse dicendus est quia ignorantia non dicitur nisi tunc solum cum id quod ignorari non debuisset nescitur that is We must not say that every one that knoweth not a thing or doth less perfectly know it I beseech you mark that Sir for the avoiding of after-cavils for I know you will be apt to talk of an extensive augmentation to