Selected quad for the lemma: knowledge_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
knowledge_n	law_n	sin_n	sinful_a	1,296	5	10.4091	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12062	The triall of the protestant priuate spirit VVherein their doctrine, making the sayd spirit the sole ground & meanes of their beliefe, is confuted. By authority of Holy Scripture. Testimonies of auncient fathers. Euidence of reason, drawne from the grounds of faith. Absurdity of consequences following vpon it, against all faith, religion, and reason. The second part, which is doctrinall. Written by I.S. of the Society of Iesus.	Sharpe, James, 1577?-1630.	1630 (1630)	STC 22370; ESTC S117207	354,037	416

by a fayth by which only they who belieue truly and liue piously or repent and amend faithfully can be iustified and saued Sixthly the Protestant is made iust by a speciall fayth which is false as belieuing many pointes for true which yet are contrary one to another which is contradictory as houlding positions contradicting one another which is sinneful as being a sinne and that mortall as all their good works are which is presumptuous presuming without grace to be made holy without merit to attaine a reward without mās owne labour and concurrence to be crowned with the glory of heauen which is iniurious to hope which it destroies by certainty to charity which it maks impossible to do good workes all which it turnes into sinnes and that mortall The Catholikes are iustifyed by a fayth which admits none of the former absurdities but is true humble vniforme pious and a foundation for hope charity and good life Seauenthly the Protestant is iustifyed by a fayth which derogates from the redemption of Christ making it neither vniuersall for all nor perfect for any nor able to cure one mā but is only an apprehension of iustice only a couer for sinne only a conceit that a man is iust when he is assured he is vniust which makes Christ neither vpright lawyer for that he makes lawes impossible to be kept nor iust Iudge for that he giues neither reward or punishment according to deedes and deserts nor perpetuall Priest for that he offers no sacrifice at all or but only that one of the Crosse which makes Christ ignorant getting by degrees knowledge as other men impotent not able to satisfy sinne but with suffering all the paines euen those of hell due to sinne inconsiderate as making prayers vowes vnaduised and not premeditated sinnefull in staggering between praysing and blaspheming God betweene hope and feare of saluation doubting and despairing of his owne saluation and lastly damned in hell and suffering all the paines therein which any damned do The Catholike is iustifyed by a fayth which makes Christ a perfect Redeemer of his part of all men from all sinnes from all both guilte and paine of sinne a iust law giuer in his lawes which are easy and in his iudgments which are according to euery mans workes a potent Sauiour who by one action of his diuine person is able to satisfy for all sinne a person alwayes perfect in all knowledge alwayes immaculate without any the least spot of sinne and alwayes blessed and glorified with the vision and fruition of God euen from his conception And thus much a Protestant and Catholike differ in the points of a iustifying fayth Looke further yet into the soule and persons of the one and the other 8. A iust Protestant hath originall sinne remayning in him a iust Catholike hath it taken away from him 9. The one is inwardly infected corrupted and rotten in sinne the other is inwardly pure sound beautifull adorned with grace 10. The one hath all his actions stained polluted and made damnable by the infection of his original sinne the other hath many of his actions gracious liuely and made meritorious by grace 11. The one in all his actions euen the best doth offend and displease God the other in all his actions which are not bad doth honour please God 12. The one by his good actions deserues nothing but eternall damnation the other by his good deedes deserues eternall saluation 13. The one is iust only before man and by God esteemed iust though he be internally and indeed vniust the other is iust before God and internally and really indeed iust 14. The one hath no deformity or guilt of sinne washed cured or taken away but only not imputed the other hath all guilt washed cleansed abolished by inherent iustice grace 15. The one hath neither power nor liberty to do any good worke the other assisted by grace hath free-to do good 16. The one cannot performe any one commandement the other by grace can performe them all 17. The one cannot resist but yield to euery motion of concupiscence the other can and doth by grace resist ill motions 18. The one cannot loue God praise him feare or honour him in any action the other can do it by Gods grace in all his actions 19. The one cannot increase in iustice or grace but is as iust at the first instant of his iustification as euer the other can and doth become more iust patient humble and charitable 20. The one may commit any sinne though of murder adultery blasphemy heresy or idolatry and yet remaine iust and not loose his iustice nor the fauour of God the other may and must auoid all the same or the like sinnes least he loose grace and be damned 21. The one let him do what he will is sure he shal be saued and cannot by any sinne be damned except Christ be damned the other with feare and trembling doth labour to make his election and saluation by good works sure 22. The one needs to make no conscience of breaking any law of God or man because neither oblige in conscience and both are impossible to be performed the other thinks himselfe tyed in conscience to performe both 23. The one though he sinne needs no more but only by faith to assure himselfe his sinne is couered by the iustice of Christ and not imputed to him the other if he sinne must haue hope charity contrition confession and satisfaction penance and purpose of amendment to sinne no more 24. The one laies all the burthen of his sinnes vpon Christ and his satisfaction and himselfe rests idle and secure the other by the vertue of the same merit of Christ labours with all austerity to satisfy himselfe as far as by grace he can and to do his endeauour to pacify God Now whether of these two estates the former of the Protestant or the later of the Catholick be more honourable to God more agreable to piety more worthy to be esteeme in themselues and so more to be preferred by man let the indifferent Reader iudge and make choice Of absurdities which follow vpon the fourth head that is of absolute predestination to damnation SECT V. SVBDIV. 1. Protestants doctrine of Predestination makes men desperate and Atheists OVT of the fourth principle or daughter of his priuate spirit and the issue or consequences ensuing therupon which are that God hath decreed and ordained and that without any foresight or respect to any sinne originall of Adam or actuall of man that those who are damned should be damned only because it was his will and pleasure and for that end did likewise ordaine that they should sinne did by his will and decree excite and compell them to sinne by his motion did effect and worke in them that sinne and obdurate and harden them in sinne necessitate them without free-will to sinne command the diuell to solicit them to sinne both the diuell and other wicked