Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	divine_a	reason_n	revelation_n	1,589	5	9.4988	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20716	Varietie of lute-lessons viz. fantasies, pauins, galliards, almaines, corantoes, and volts: selected out of the best approued authors, as well beyond the seas as of our owne country. By Robert Douland. VVhereunto is annexed certaine obseruations belonging to lute-playing: by Iohn Baptisto Besardo of Visonti. Also a short treatise thereunto appertayning: by Iohn Douland Batcheler of Musicke.	Dowland, Robert, ca. 1586-1641.; Besard, Jean Baptiste, b. ca. 1567.; Dowland, John, 1563?-1626.	1610 (1610)	STC 7100; ESTC S121704	768,371	74

who dissenteth from the truth even from that which the Church doth hold § V Secondly they are absurd in saying that faith may better be defined by ignorance than by knowledge For notitia knowledge is the genus both of faith and of science whereas ignorance is a privation of knowledge It were therefore very strange if faith which is an habit of the mind should be defined by a privation and namely of that habit which is the genus of it Yea but saith Bellarmine faith is opposed to science and therefore better to be defined by ignorance than by knowledge I answere it is opposed to science not as a privation that it should bee defined by ignorance but as a species of the same kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra divided for notitia as the genus is divided into science and faith the former being a knowledge of things either manifest in themselves which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or made manifest by discourse of reason which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the latter being a knowledge of things neither manifest to sence nor reason but knowne onely by relation from God where by the way you are to observe that the knowledge required in faith is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the cause such as is in science but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to beleeve the relation to be true and that whatsoever God revealeth is infallibly true And therfore by faith our judgements are captivated to yeeld assent to divine revelations though either they may be above reason or may seeme to be against sence or reason For though sence and reason may bee deceived yet the ground of our faith which is the authority of God cannot be deceived nec fidei falsum subesse potest neither can the subject of faith be false As for example the mysteries of the Trinity and of the incarnation of our Saviour bee above our reason the articles of the creation of all things from nothing and of the resurrection of the body seeme contrary to reason the article of eternall life contayneth such things as never eye did see nor eare heare neither did they ever enter into the heart of man and so of other articles of Christian religion which notwithstanding we doe firmely beleeve and undoubtedly know to be true as God hath revealed the same grounding this our faith and knowledge on the authority of God speaking in his Word This distinction of knowledge being acknowledged that the knowledge of faith is neither the certaine intelligence of things in themselves manifest to sense or reason nor that science which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the causes or attained by discourse of reason but onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the things revealed by God are infallibly true by reason of his authority who is Truth it selfe might serve as a sufficient answer to so many of Bellarmines arguments and allegations as seeme worth the answering But I will briefly examine his proofes which are allegation of Scriptures reason and testimonies of Fathers § VI. As for his allegation of Scripture the first place alleadged out of Esa. 7. 9. is not as Bellarmine alleageth it unlesse you beleeve you shall not understand but if you beleeve not you shall not be established or as the vulgar Latine which Bellarmine ought to stand to non perm●…nebitis as contrariwise 2 Chron. 20. 20. if you beleeve in the Lord you shall be established or as the Latine securieritis Neither doth it follow that faith is not knowledge because without faith we cannot come to the certaine intelligence of that which we beleeve For as knowledge of the thing revealed goeth before faith so faith goeth before the exact understanding and comprehension In the two next places 1 Cor. 13. 2. 12. 9. where faith as he saith is distinguished as a severall gift from knowledge by faith is not meant justifying faith but the faith of miracles as I have else where shewed Neither doe wee deny but that knowledge may be a distinct gift from faith As that knowledge which is either principiorum or conclusionum which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither is knowledge alwayes joyned with acknowledgement which is faith though acknowledgement implyeth knowledge alwayes Knowledge therefore may be without faith but faith cannot be without knowledge To the fourth out of 2 Cor. 10. 5. that where knowledge is there needs no captivating of the understanding I answere that faith being onely notitia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and giving firme assent to that whereof it knoweth no reason yea though perhaps it seeme above or against reason subjecteth or captivateth the understanding to the authority of God The last is from those places wherein the obedience of faith is mentioned For saith he obedience in beleeving were not needfull if by faith knowledge were given to men I answere that in those places faith doth signifie the doctrine of faith that is the Gospell the truth which men are then said to obey Rom. 10. 16. Gal. 3. 1. Act. 6. 7. when they beleeve and professe it As contrariwise those who doe not beleeve are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to disobey and that in opposition to beleefe Ioh. 3. 36. Act. 14. 2. 17. 5. 19. 9. Rom. 11. 30 31 32. 15. 31. Heb. 3. 18 19. 1 Pet. 2. 7. Neither should it seeme strange to Bellarmine that by faith men attaine to knowledge I meane to greater knowledge when he urging even now that place Esai 7. 9. said faith is a degree and way to knowledge § VII To the Testimony of Irenaeus if it were entirely cited I would subscribe For speaking of those words 1 Cor. 8. Scientia inflat dilectio autem adificat and having thereupon inferred that it were better to know but a little and to love God than in a conceit of great knowledge to bee found blasphemous against God hee repeateth the same againe Melius itáque est sicuti predixi nihil omnio scientem quempia●… ne quidem unam causam cujusllbet eorum quae facta sunt cur factum credere Deo persever are in ejus dilectione quae honorem vivificat nec aliud inquirere adscientiam nisi I●…SVM Christum filium Dei qui pro nobis crucifix●…s est quàm per quaestionum subtilitates multiloquium in impietatem cadere Where first observe that the knowledge whereof he speaketh is that whereby the causes or reasons of things are knowne And wee doe confesse that a man may and ought simply to beleeve God without such knowledge and secondly that he speaketh by way of comparison that it is better for a man to content himselfe with the knowledge of Christ alone joyned with love which is not to be accounted implicite faith for the Apostle himselfe determined to know nothing among the Corinthians but Christ and him crucified than affecting the knowledge of subtile and curious questions to fall into