Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	apostle_n	believe_v	faith_n	1,843	5	5.6906	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07935	The Bishop of London his legacy. Or certaine motiues of D. King, late Bishop of London, for his change of religion, and dying in the Catholike, and Roman Church VVith a conclusion to his bretheren, the LL. Bishops of England.	Musket, George, 1583-1645.	1623 (1623)	STC 18305; ESTC S102862	100,153	188

see D. Bancrofts suruey pag. 219. verbum Deiprouoco But to resume my former heads Since then this reuealing spirit is not afraid to expunge out of the sacred Canon of Scripture such bookes as Apocriphall wherin it owne Religion is euidently impugned since it alloweth only such expositions of confessed Scripture as best sort to the supporting of it owne errours since it betrampleth all authorityes of Councells and Fathers who expound Gods word differently from it Since it hath beene the custome of all Heretikes to withdraw themselues to the weake retyre of only Scripture and their owne spirit interpreting the Scripture thus making a circular motion where from point to point there is a true progression but from the first point no progression at all since this Spirit engēdreth contrarieties in doctrine in the enioyers of it through ech mans misconstruction of Scripture Since the Scripture it selfe is of that abstruse sublimity as that Man without Gods directing grace cannot lay any true leuell thereto To conclude since the exorbitancy pride and petulancy of this Spirit is such as it expecteth in the end that all men should receaue from it as from a second Moyses the tables of our Euangelicall Law Non * Tert. de Orat. agnosei poterit à Spiritu sancto spiritus inquinatus What then remaineth but that my selfe carefull of my saluation should for euer after become iealous of the truth of that Religion which I find to be seated vpon those groundes and only those grounds which euery heresy promiscuously challengeth to it selfe And that relying on Gods holy visible Church vpon which he hath (p) Matt. 18. ● Tim. 3. entayled his spirit of Truth I may interpose her infallible authority as an Isthmos or firmeland to stop the entercourse of the two mayne Oceans I meane the Scriptures abysmall profoundity and this Priuate spirits floating and boundles vncertainty But inough of this subiect of which as potentially inuoluing all other Controuersyes within it selfe I haue drawne I confesse for my fuller satisfaction certaine notes in some few scattered Papers THE II. MOTIVE That the Prophesyes of Scripture confirme the Catholike Religion and refute Protestancy PROPHESYES are diuine and infallible Predictions of thinges future future in respect of vs who measure all actions with the yard of Tyme but present in the eyes of God with whome there is neither tyme past nor tyme to come both being confounded in the depth of his owne Eternity Infallible as proceeding only from him who by his power disposeth all thinges as shall best please him by his Prescience forseeth distinctly all things so disposed as things present in the cleare glasse of his own essence And by his Will vouchsafeth that men shall warrant the certainty of his foreknowledge Prescientia Dei (a) Tert. l. 2 contr Marcion tot habet testes quot fecit Prophetas Now of the Prophesyes recorded in the old Testament I will take into my consideratiō only two The inditers of which according to the iudgment of (b) In Psal 3● conc 2. S. Augustine as foreseeing Controuersyes and doubts in fayth to come spake more clearely of the Church then of Christ himselfe The first shall concerne the propagation of the Church of Christ and the conuerting of Kinges heathen and kingdomes to it faith touching which I will insist in those places of Scripture whose true sense and interpretation is acknowledged for such both by the Catholikes and by our Protestants Priuate spirit the alleadging of which texts is the more forcible since the confessed sense of Scripture is the soule as it were which informeth the body of the Letter Of this first point the Prophet I say thus speaketh The (c) 60. Iles shall waite for thee meaning the Church their Kinges shall minister vnto thee and thy gates shal be continually open neither day nor night shall they be shut that men may bring to thee the riches of the Gentils c. And againe speaking of and to the Church he further thus sayth Thou (d) Ibid. shalt sucke the milke of the Gentils and the breasts of Kinges Kings shal be thy noursing Fathers and Queenes thy Mothers And further Enlarge (e) 54. the place of thy tents spread out the curtaines of thy habitation for thou shalt increase on the right hand and on the left thy seed shall possesse the Gentils and inhabite the desolate Cittyes To the truth of which conuersions of Heathen Kinges and Countreyes to the fayth of Christ the Kingly Prophet speaking in the person of God to the Church thus accordeth I (f) Psalm 2. will giue thee the Heathens for thy inheritance and the ends of the earth for thy pessession That these places besides diuers others are vnderstood of the enlargment of Christs Church and the conuersions of Kingdomes and Nations vnto it is warranted by the marginall annotations of our own English (g) Frinted in the yeare 1576. Bibles no lesse agreeable to the particuler iudgments of (h) Vpon Ieremy Oecolampadius that learned Protestant D. Whitguift (i) In his defence p. 466. late Archbishop of Canterbury D. (k) In his answere M. VVilliam Reynolds Whitaker and all other graue Writers The next point which heere presenteth it selfe to be wayghed is to consider whether the foresayd predictions of the dilatation of the fayth of Christ and conuerting to it Kinges and kingdomes haue beene accomplished in the Protestants Church or in the Catholike and Roman Church for the clearing of which point we will begin with the tymes from Luthers first change of Religion and so ascend by degrees to the age of the Apostles in the discouery whereof we are to recurre to Ecclesiasticall Writers And thus the ground of beliefe touching this point is heere remoued from Scripture to man yet man is heere belieued to wit in relating whether the true or false fayth was then taught and brought in by reason of the Scripture And first that these Conuersions propagation of the Church any tyme for the space of these last thousand yeares euen vp to the dayes of Boniface the third and Gregory Bishops of Rome were not performed in the Protestant Church is ouer euident from all Ecclesiasticall historyes and records and from the voluntary confessions of learned Protestants so as to find the cōtrary in any approued Authors we may wel make the subiect of our desire but not of our expectation And first for Historyes we Protestants cannot produce any one authenticall history or narration notwithstāding some late effectles attempts of our own Nation in that nature being still in labour of that which I feare will neuer be borne intimating so much And which is more the Protestant Ecclesiasticall Writers do euen particulerly set downe and relate the conuersion of many Countryes made by catholiks euen to their own mayn preiudice heerin But the better to enleuen our discourse with examples where I will omit the subiecting of many vast Countryes to

THE BISHOP OF LONDON HIS LEGACY OR Certaine Motiues of D. King late Bishop of London for his change of Religion and dying in the Catholike and Roman Church VVith a Conclusion to his Brethren the LL. Bishops of England Cum dederit dilectis suis somnum ecce hereditas Domini Psal 126 Beati qui ix Domin● moriuntur Apoc. 14. Permissu Superiorum M.DC.XXIII AN ADVERTISMENT OF THE PVBLISHER OF THIS TREATISE to the Reader GOOD Reader It is an approued Methode both of aunciēt moderne VVriters after they haue made choyce of the Subiect by thē to be intreated off sometymes by a Poeticall Conceite particularly to tye and apply the sayd Subiect to some one peculiar person or other circumstance as if the Truth and Verity thereof did really exist only in the same Person or Circumstance Thus for Example Xenephon fashioning in his KYPO●ANAEIA or Institution of Cyrus what a Princ● ought to be doth person●●e all his Precepts therin in Cyrus Not that Cyrus was such a Prince as he is there described but that according to the judgmēt of Xenophon is Prince or King is wished to be so instructed and informed as he feygneth Cyrus And thus his Maiesty whom God long preserue following in part the like Methode doth delineate and draw with his learned Pencil the true portraiture of a good Prince in his Basilicon Doron a worke of eternall memory and worthy to be written in letters not of gould too base a mettall but euen in letters of Diamonds if so they could be melted and resolued Thus also doth Homer in his Odyssees as it were incorporate all his instructions and documēts of a subtile and wyse traueller in the persō of Vlysses The like may improportionably be auerred of Plato touching his Cōmonwealth of Aristotle touching his Felicity and lastly of that most glorious Martyr Sr. Thomas More in his Vtopia All or most of which Authours for their better warrant do challenge to themselues a Poeticall liberty in feyguing that really to be which indeed is not Now to apply this to our present matter in had ●●●hing the deceased Bishop of London D. King That he altered his Religion before his death and dyed Catholike is most certaine howsoeuer his F●●●ries labour to suppresse the truth seeing if liberty were giuen it would infallibly be made euident by many vnanswerable reasons That he did write in tyme of his sicknes deliuered to others before his death any reason or motyues of such his change in Religion I will be sparing peremptorily to affirme for I will not exasperate his Friends a●d other great Protestant personages more then necessity inforceth For seeing they could not endure to heare that he dyed Catholike what tragedyes troubles would they attempt to rayse if it should be auerred that the Bishop did wryte any Motiues of such his alteration in Fayth and Religion Only I say seeing it is most certayne that he dyed Catholike And seeing no learned Man changeth his Religion but vpon some Inducements and Motiues And lastly seeing in the iudgment of the Publisher heerof no Motyues are more forcible for a Protestant perhaps particulerly for the Bishop to change his Religion and imbrace the Catholike Fayth then these set downe in this Treatise Therfore the Publisher as being warrāted by the former examples of Xenophon and others aboue mētioned wisheth that Himselfe may be heere taken to haue written these Motiues as a Precedent or Pat●erne warranting any Protestant in the change of his Religion though by a Poeticall freedome peculiarly applyed to the Bishop in regard of his like change of Fayth and so accordingly the Treatise is styled His Legacy And therfore to keepe the better Decorum where the Bishop in the Epistle Dedicatory assumeth the wryting therof to himself VVhere also in the Booke it selfe there is some enterchange of speeches betweene the Bishop and others And lastly where the Bishop in the end thereof wryteth to the rest of the Bishops his Brethren All these passages the Reader may if it please him with my full consent and allowance suppose to be fictiones Personarum and warranted by the figure Prospopcia And that the Publisher heerof performeth no more if so much then Plutarch doth in his Parallels of the Romans with the Grecians That is to appropriate certayne Speeches or Orations to certayne Men and such speeches only as are most fitting to proceed with due consideration of Circumstances from the same parties to whom they are by supposall so ascribed Thus Good Reader seeing matters must be cautelously carried in these dayes thou seest I will thee not to take this Treatise as written by the Bishop and deliuered ouer to others in his life tyme but in Gods Name repute it as Myne For I am not desirous to father any thing vpon the dead nor doth the Catholike Cause need any such Pretence but what is acknowledged for such by the iudgment of all Men I know well the B ● Friends are farre from any such acknowledgment But howsoeuer if thou reape profit heerby I shal be glad but if neyther the Bishops change in Religion nor these present Motyues by whomsoeuer written can withdraw thee from the Heresies of these tymes I can but commiserate the poore and dangerous estate of thy Soule If any of the Bishops neerest Friends shall by answere impugne this Treatise let him take heed that the byrth of such a future worke become not viperous as not regarding whose sides it la●ceth before it can take is being But aboue all forbearing to cauill at the Method let him be carefull to answere the Motyues in particuler this directly and plainly and to all the authorityes as heere they do lye without affecting any obscurity in Methode or long and tedious Discourses therby to diuert the Readers mynd frō the point heere handled and to turne it to other by-matters Thus much is expected at his hands and the rather seeing aforehand he is premonished heereof only for the better manifestation of the truth And thus Good Reader wishing thee to take at least in good part the publishing of this Legacy which indeed had been sent to the Presse instantly vpon the Bishops death and so had then immediately come forth were it not that it hath been stayed till now vpon some iust and vrgent Reasons I bid thee hartily farewell Thy louing Friend A. B. THE EPISTLE TO THE READER GOOD Christian Reader whether Catholyke or Protestant heere before my Death I bequeath to thee as my Legacy these few leaues though the weake and feminyne Issue of my sicke and distempered Age contayning no doubt with amazement to thy selfe certaine grounds of my alienation of mynd frō the Protestāts Religion True it is that for some years past though I was far otherwyse affected when I did wryte my Lectures vpon Ionas I haue preached and taught the Protestant fayth with a certaine hesitation doubtfulnes of Iudgment in regard of some tyme more seriously spent