Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	faith_n	good_a	life_n	1,751	5	5.0741	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03928	The second and last part of Reasons for refusall of subscription to the Booke of common prayer vnder the hands of certaine ministers of Deuon. and Cornwall, as they were exhibited by them to the right Reuerend Father in God William Cotton Doctor of Diuinitie, and Lord Bishop of Exceter. As also an appendix, or compendious briefe of all other exceptions taken by others against the bookes of communion, homilies, and ordination, word for word, as it came to the hands of an honorable personage. VVith an ansvvere to both at seuerall times returned them in publike conference, and in diuerse sermons vpon occasion preached in the cathedrall church of Exceter by Thomas Hutton Bachiler of Diuinitie, and fellow of S. Iohns Colledge in Oxon.; Reasons for refusal of subscription to the booke of common praier. Part 2	Hutton, Thomas, 1566-1639.; Cotton, William, d. 1621.	1606 (1606)	STC 14036; ESTC S104340	264,229	290

and person though one of lesse blemish in the eye of the world then some other is A man that takes his beginning at himselfe can haue small time to let his thoughts range abroade as if hee were all eye to looke forth and noe heart to consider what measure he meateth shal bee measured backe vppon him Thus a censurer rightlie fitted in iudgeing others must see into Gods word and beholding the truth in generall feare least he bee ouer hastie and too quicke in making a particular applie of finall condemnation Licebit interdū statuere sitne de ploratus qui cecidit c. sed quia rarissime hoc accidit c Cal. in 1. Ioh. 5.16 Immensas gratia sua diustias commend in s nos suo exemplo asse iubet Luc. 〈◊〉 non temere in quenquam seren dum est mortis aterna iudicisi potius noscharitas ad bene sperandum flectat Ibid Otherwhiles in deede wee may determin whether a man bee to bee doubted of that is fallen or whether any place bee for remedie But because this hapneth very seldome and God commending the infinite riches of his grace commaundeth vs to bee mercifull Luk. 6.36 iudgement of eternall death is not rashlie to bee past vpon anie Rather let charitie binde vs to hope well It is but sometimes and seldome and verie seldome and sometimes or verie seldome ouerthroweth not a generall order of prayer which for the most part holdeth as the communion booke expresseth Beside God commendeth the infinite riches of his grace not his grace onely but the riches thereof nor the riches but the infinite riches of his grace in commaunding vs to bee mercifull as if either grace were wanting or if present it were in pouertie and that pouertie infinite to bee streight laced towarde our brethren that departe hence Againe iudgement is a matter of iudgement and therefore not rashlie to bee pronounced howe much lesse iudgement of eternall death not vppon anie in that bee sayeth anie be tendereth everie particular Lastly in steede of deeming the worst Maister Caluin his counsell is that loue should fake place to hope well as if this did well become vs. And therefore in the large view a man takes of others hee must borrowe helpe from rules of charitie beleeuing all thinges Quod ait Apost Heb 6 10 de his qui malitia sanguinem Christi pedibus proterunt illos sanguino faederis suisse sanctificatos referendum est ad iudicium charitatis qua om●nia credēs proximi fidem ex professione estimat sed interin● non rar● falls tur Piscat cōt And. Schaaf Thes 68 70 2. Pet. 2.1 Heb 10 v. 6. Non est in oca cultadei tudici● nobis inquiren dum sed probabiliter omnes ex professis Christianisinal natos ad vitam aternam electos merito praesupponimus Q. 9.19 Respom Iaco Bethake Thes 5. Ecclesiast 9.2 and hopeing well of his neighbours estate to Godwarde by the profession the partie makes speaking of him as of one whome the Lord hath bought with a price for so Saint Peter doth in his 2. epistle 2. Chapter and 1. verse sanctified with the blood of the couenant for so doth the Apostle Heb. 6. and 10. Chapters yet notwithstanding such a one thus charitablie thought of may in the ende receiue his portion with the deuill and his Angels Gods worde Deut 29.29 Secret thinges belong to the Lord our God but the thinges reue aled vnto vs and our children for euer that wee may doe all the wordes of this law Namely secrete thinges which are not at all nor in parte reuealed True it is that a reprobate and an elect childe of God may be found a like in that manner of their last end Wee can goe noe farder then the outwarde appearance VVee are not to pry into the secret iudgementes of the Lorde but that probablie all borne of such as professe the Christian faith wee doe vppon good cause presuppose are elected to eternall life Not to bee inquired into of vs but probablie and vpon good grounde wee doe presuppose it c. Doth our church with vs anie more Is it not to bee confest with teares some die rauing blaspheeming c. Alacke at such times what should wee thinke but as wee are taught in the preacher All thinges fall out alike to him that feareth an oth and to him that feareth it not As for those extremities mentioned they arise manie times from occasion of some hidden melancholies and frenzies which often fall out in the paroximse and burnig fit at what time the choller shoote vp into the braine so disturbing the spirits with their mobilitie make the head light and giddie Some are blacks as a chimnie stocke yet noe argument of the wrath of God vppon the personne so disfigured A reasonable cause may bee giuen for it as proceeding from some bruze or putrefaction of the liuer or some impostume All these and a thousande more depriue a man of health of vse of his limes of sence memorie vnderstanding faith consolation yea life and all yet noe warrant for vs to hold such a man or woman damned Rather keepe wee to our compasse of hope yea a sure and certayne hope Facile est atque procliue malos odisse quia mali sunt rarum autem et pium eosdem ipsos diligere quia homines sunt vt simul culpam im probes naturam approbes August epist 54. Si desperata quorundam ma litia impietas nonsecus nobis apparet acsi dominus cam digito monstraret non est quodcer temus c Cal in Ioh 15 16 apud Marlor Sunt tales diui no iudicio relin quendi Ibid. for hope maketh not ashamed To hate an euill man because euill is noe hard matter saith Saint Austin but a rare thing and vertuous to loue the same rarties because they are men that so it may appeare wee doe both at once reproue their fault and approue their nature But if the desperate mallice and impieties of any bee so euident as if God did point with his finger to it then is it not for vs to wrestle with his iust iudgement as desireing to bee thought more mercifull then hée And what of such They are to be left to the iudgement of God Wherein wee may not if wee would leaue the forme prescribed in the communion booke manie a prouiso must bee thought vpon 1. It must bee wickednesse 2. not anie wickednesse at all aduentures but malice that is a malignant cankred minde of set purpose against that which is good for so is malice 3. it must bee desperate past all hope as who should say there is noe more time remayning All little inough to make experience if at anie time so indefinite the time is and vncertaine whither God will call to repentance in the turning of a hand in a trice in the twinckleing of an eye twixt the bridge and the water the cuppe and the lippe

haue gone and prest forward and thrungd before him not neare him or to him much lesse behinde him A signe of a seruile and crauenlike seare All this yet their argument maketh good that oppose Heb. 4. to discountenance this truth our consciences are afraid Faith we acknowledge reuerence in hir certaintie and full assurance She may and is and must be in the faithfull Luct a fidei Vrs sin Catech. Quemlibet timorem non esse fidet contrarin● inde patet quod si nihil metusmus obrepit supina carnis secu ritas It a la●● guescitfides Math. 8.26 Stupids magis sunt quam constantes Ita timor fidem sollicitat ibid. yet that no ground of dislike to our selues or cause at all why we should not in a godly iealousie suspect our owne waies Nay by wrestling and combates in this kind we learne what vigor and life is in our faith The Collect speaketh neither of slauish nor seruile feare neither of the spirit of bondage onely this is all whereof our consciences are afraid Now all feare is not contrary to faith Por if we feare not a carelesse securitie of flesh creepeth vpon vs so faith languisheth the affection to prayer becommeth dull and in the ende a due remembrance of God and his mercie is extinguished Ouer and beside they which are not touched with a sence of euils to be afraid of them are rather dullards then constant Thus feare stirreth vp and quickneth faith Little to the commendation of the Disciples that our Sauiour said Why are ye afraid O ye of ●●●le faith A small faith but faith notwithstanding And a small faith in God his children is no small portion which when it is the least though ourneast with terthre of 〈◊〉 con●●●●●th hope euen in her readest and deadliest time knowing the spirit of adoption kéepeth fire in the hart and that in most apparant weaknesse hir power in Christ is perfected gaining by her losse raised by her fall and after the combat finished returneth home a conqueror In which opposition of faith and feare that which féedeth one nourisheth the other the mercies of God are the support of our faith so are they the roote of our feare and forgiuenesse of sinne a iust occasion ministering sufficient matter for true humiliation forgiuing vs those things whereof our consciences are afraid like those couples in the Lords prayer Forgiue vs our sinnes presently in the next petition Lead vs not into tentation Th● one immediatly following the other as if we said more then euery one is aware of in saying forgiuing vs those thinges c. either because of sinne the remembrance whereof is gréeuous Ama dei homit atem tima seueritatem vtrumque te superbum esse won sinit Amado enim times ne amatum amaurem perodas August de sanct virg c. 37. Si non amastime ue perdas si amas time no displiceas Ibid. Rom. 8.1 Cor. 2. Philip. 2.12 Non te à praefidents elatione reuerberat va mundo à scandalis Non contremiscis c. Ibid. the burden intollerable or else because of forgiuenes it selfe as it when they are forgiuen euen then in that very instant we are afraid For that when we haue most securitie we haue most cause to feare as if the sentence of S. Paul went for a watch-wood Be not high-minded but feare or that of our Sauiour Thou art made whole sinne no more lest a worse thing happen vnto thee as it will soone doe where securitie bréedeth pride S. Austin intreating how feare is in vse with Gods seruants and how farre foorth out of vse aduiseth in these words Be not high-minded but feare Loue the goodnesse of God feare his seueritie Both these will keepe thée from being proud For in louing thou dost feare least thou grieuously offend thy louing and beloued It thou loue not feare least thou perish if thou loue feare least thou displease He that said you haue not receiued the spirit of hondage to feare any more said that himselfe was among the Corinthians with feare and trembling He that said be not high minded but feare gaue a generall aduertisement to all the members of Christ worke out your saluation with feare and trembling Anone after that blessed father addeth Doth not that sentence beat thee of from presumptuous pride woe vnto the world because of offences Dost thou not stand in a we lest thou be reckoned among those many whose loue should ware cold and iniquitie abound dost thou ●h● strike thy blest when thou hearest this sentence Let him that stands take héede lest be fall As for the other clause Giuing vs those things which our praiers dare not presume to aske is and may be referd to spirituall temporall blessings which in the generall we may assure our selues shall be graunted and we must dare to aske but in particular as in this or that very manner at this or that very time by such such meanes we haue no warrant to limit the holy one of Israel nor cōmandement to craue or promise our selue Paul prayed that Satan might be remooued and be prayed often and earnestly yet was he not then remooued 2. Cor. 12.6 Some things we may pray for absolutely and affirmatiuely as that the kingdome of God doe come his will he done the forgiuenesse of sinne our owne saluation but the meanes sometimes we may faile in while this may or that way after this fashion or that fashion we pray they may come to passe S. Paul could not be ignorant of so easie a point and therefore it was not the forme he stood vpon as the end he proposed The very like is to be thought in temporall blessings Dauid prayed to God for his child which he had by Bothsabe throughly fully perswaded of Gods mercies towards him though touching the babe 2. Sam. 12 121 his thoughts and spéech were not so resolute but arguing rather his expectation then assurance For this be said Who can tell whether God will haue mercy on me that the childe may liue Thus it appeareth that euery particular neither may we nor dare we presume to determine Leaue we that to the wisedome and gratious good pleasure of the Lord. Beggers must not be choosers nor caruers their own caruers Thus they will haue it and thus or else it fitteth not him that commeth in prayer vnto God He may assure himselfe in generall but in euery particular he may not he néede not he must not It may be victory it may be an ouerthrowe it may be peace it may be persecution He may haue a child he may goe childlesse He may pray now but the issue of his prayer is like Abraham a great way of Such is the course of the faithfull They apprehend Christ Jesus in whom all the promises are yea and Amen Sure of this once That if they haue what they dare not indent for at Gods hand they will be thankfull if they haue it not