Selected quad for the lemma: friend_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
friend_n	answer_v	good_a	think_v	778	5	3.6818	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02182	Propositions containing answers to certaine demaunds in divers spirituall matters specially concerning the conscience oppressed with the griefe of sinne. With an epistle against hardnes of heat, made by that woorthie preacher of the Gospell of Christ, M. R. Greenham pastor of Drayton	Greenham, Richard.	1597 (1597)	STC 12323; ESTC S120335	28,959	82

the partie with his friends and increase his discredit with his foes and againe if by all occasions of calling person tyme and place the Lord hath put you in this place to rebuke sinne consider you must put on you the person of the offender that as you spare not his sinne because of the zeale of Gods glory so you presse it not toe farre because of compassion to a brother then look that with these your heart be right in zeal and loue and so call for Gods assistance before you speak his grace in speaking and for his blessing after your speaking if any thing be left out that might haue beene profitable please not your selfe in it but be humbled for it though some infirmities be in you yet shall they not do so much hurt as Gods ordinance shall do good 43 Because great natural and worldlie sorrowe and joye will cause a man to break his sleep at midnight he wold trie himself whether sorrow for sin and joy in salvatiō had caused him to do the like 44 He rejoyced to see his friends but hee was humbled in that hee rested so much in that joye that he forget to doe the good to their salvation or to receiue good from them to his salvation which he thought he should do 45 One asking what hee thought of Fayries hee answered he thought they were spirits but hee distinguished betweene them and other spirites as commonly men distinguish betweene good witches and bad witches 46 His greatest sorrowe was when either he spake of some good thing that was not on himselfe and the greatest joy he had was in the contrarie 47 He vsed this tryal in his affections as of anger griefe joy or such like in this manner if by them he was made lesse fit to pray more vnable to do the good hee should doe lesse carefull to avoid sinne then he thought it carnall and filthie and not of God but when his anger loue grief and other affections provoked him more to praye made him fitter to doe good than he thought his affections sent to him to be as the blessing of God 48 He said whensoever he suspected and feared any evill to come vppon another he ever had a desire to be delivered and deceived of his opinion and that he would be glad to beare the shame of his priuy jealousie so as the person suspected might turne to God 49 He thought all afflictions to bee puttings of him to God frō slothfulnes 50 Vnto one afflicted in minde hee gaue this comfort First if you haue knowledge be thankfull for it and desire the Lord to giue you faith if you haue faith which vndoubtedly you may haue though not rightly discerning your self you presently perceiue it not you must waite on the Lord for feeling of it and though it may be you shall tarrie the Lords leasure long yet surely hee will giue it you in time in the meane time assure your selfe that the greatest faith is when there is least feeling because it is easie for every one in glorious feelings and joyes vnspeakable to beleeue but when a man feeling no sensible comfort in the Lord can notwithstanding beleeue in the Lord and by faith waite on him this mans faith is most great 51 To one that asked his advise whether he might avoid the doing of a thing whereunto he was called because he felt corruption in himselfe he said In avoyding societie you shal cover but not cure your infirmities and though you depart from men yet you cannot goe out of your selfe 52 He gaue this advise to one against the deadnes of the mind that overtaketh the godly First search the cause whether it be for some evil thing done or for some good thing not done so leaving some meanes of salvation vnvsed whether for some sinne seene but not repented of or some sinne repented of but not soundly or for vnthankfulnes Secondlie vse the remedie please not your selfe in it but rouse vppe your selfe as from a slumber which willingly you woulde shake from you call to minde the speciall and greatest mercie of God vse the meanes Thirdly in the meanes offer thy selfe to God waiting humbly and patiently for the time of deliverance neither esteeming toe much or toe little of thy afflictions 53 He said to one that for want of feeling was loath to pray you must not tarrie to pray vntill you find feeling but offer your selfe vp into the handes of Iesus Christ and so humbling your selfe before him pray on and continue in a praier of faith though not of feeling 54 When one asked him concerning Marriage whether it were good to marrie seing somtimes when concupiscence prickt him he was moved to it and some other times when he felt no such thing he thought he might abstene from it he answered Many came hastely into that calling not vsing the meanes of trying their estate throughly before as namely whether they by prayer fasting and avoiding all provocations of Concupiscence haue the guift of Chastitie or not Many vse some of the means but not 〈◊〉 many vse all the meanes but a 〈…〉 therefore it is good to vse first the mean● not part of them but all of them not for a while but long and attend vppon the Lords ordinance if so be that all these things will not prevaile waite when the Lord shall giue just occasion of vsing that estate to his glorie and for our comforte 55 He said the best way to haue comfort in any of our friends was to pray for them and that he never had more joy in any than in them for whome hee most praied and in them most when he prayed the ofter and vehementliar for them whome we loue whether present or absent for this is a token of true loue to pray for them whome we loue 56 To one that complained of hardnes of heart he saide you must waite for comfort and know that you can now no more judge of your selfe than a man sleeping can judge of things which hee did waking or a man wandering in the dark canne discerne of bright colours who though environed with freshe colours and yet for want of light can haue no vse of his eies nor pleasure in the objects so you haue done great good things whilst God gaue you a waking hearte to put them in practise and the light of his spirit to discerne his graces in you though nowe you haue neither the sight nor sence of them even as he which sleepeth whilst hee waked might doe excellent things and yet now neither he himselfe knoweth of them nor another can discerne them in him and this is the thing that deceiveth and disquieteth many they look for that remisse in them which they had when Gods spirite wrought in the sweetest and fullest measure in them and beeause there is some intermission of the worke of newe birth they think it is a flat amission in them of the spirit of God but as it is a tokē of a mind