Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	believe_v	faith_n	holy_a	1,461	5	5.2636	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08318	The nevv Gospel, not the true Gospel. Or, A discovery of the life and death, doctrin, and doings of Mr. Iohn Traske, and the effects of all, in his followers Wherein a mysterie of iniquity is briefly disclosed, a seducer unmasked, and all warned to beware of imposters. As also a confutation of the uncomfortable error, of Mr. Boye, concerning the plague, out of Psal. 91. By Edvv. Norice.	Norris, Edward, 1584-1659.	1638 (1638)	STC 18645; ESTC S113242	39,058	60

evill But his practise in this is as if a man rejecting all directions for his way in a journey should give this for his reason that the principle of motion must be in himselfe Charitas continet in sese implicite observationem impletionem omnium Dei mandatorum Ames l. 2. c. 7. medull and not in such outward directions so doth this man but therein it is marvellous what a difference he makes betweene love and the law as if they were two contraries or at least not of the same kind when the Scriptures acknowledge them to be but one and the same love being the very summe and substance of the whole Law Matth. 22.40 Gal. 5.14 But there is yet a more dangerous and suspitious passage following where he stands to maintaine that love hath no rules because God is love who being infinite is not to be limited by any law as if there were no odds betweene the Deity it selfe and a created quality in the hearts of men of which wee speak which Assertion of his therefore savours strongly of Familisme who blasphemously say H N. In his Evangelium Regni that God is manned and man is Godded with such like making no difference betweene the essentiall attributes of the Almighty and the workes and effects of his Spirit in men so this man will admit no rules for love in us because God is unlimitted but to proceed 5. ASSERTION The new covenant hath no condition at all faith is not the condition of the Gospels promises but only a qualification in us Explication TO all this he saith nothing but that the condition required is freely promised in the new Covenant it selfe to be given so leaving all the rest to stand as it did which is as much as if he had said nothing at all for the question was never whence the power came to performe the condition of the covenant but whether there be any at all required to make us partakers of the same which by his words he utterly denyeth excluding saith by name to beany condition of the Gospells promises Fide justificamur instrumentaliter Vrs pag. 343. or any instrument laying hold on Christ but only a qualification By which very ground he hath utterly ungrounded and overthrown the maine foundation of our justification by faith in Christ the condition of the covenant of grace in regard of us and of all the Gospels promises a most pernitious and pestilent opinion directly against the truth of the Gospell Novum soedus non antecedentem sed subsequentem conditionem requirit Ames and the doctrin received in the Churches of Christ and sufficient if there were none other to discover him to be a Seducer and his doctrine not to be the truth but a new Gospell of his owne devising for the promises of the Gospell of Christ pertain only to beleevers and that by reason of their faith in him as appears by Mark. 16.16 Ioh. 3.36 Rom. 10.9 Heb. 3.14 Heb. 4.23 c. else might Infidels and all sorts of wretched and ungodly persons claime right unto all the priviledges of the Gospell and benefits of the new Covenant as farre as the faithfull themselves and that so continuing it followes 6. ASSERTION The Gospel was in mans nature before the fall Explication THis assertion only he disclaimes as none of his no not in any sense throwing thereupon his wonted filth into the face of him that objects it to him and yet immediately after he confesseth some such words in a letter but in another sense which sense he doth not yet declare to cleare himselfe withall as no doubt the witty man would have done had he knowne how But it seemes hee had forgotten how he confessed the words to me himselfe at the conference to this purpose that in potentiâ it was there that is that mans nature was capable of it when it should be revealed a deep speculation and of as worthy consequence as true for if he understand it of nature corrupted the Scriptures testifie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturall man comprehendeth not the things of the spirit speaking of the Gospell 1 Cor. 2.14 untill hee bee enlightned by the spirit of God But the mystery of the matter it seemes is that he would pursue the Law to the utmost even into Paradise it selfe and chase it out of the heart of Adam as that which never had any lawfull being any where so bitter was this Antinomian against the holy Law of God a fearefull mind but to proceed 7. ASSERTION Faith is not to be tryed by any fruits or effects but only by the perswasion it selfe Explication THis he confesseth to be his owne and explaineth himselfe in this manner that fruits and effects do not infallibly demonstrateth faith to any mans owne soule but faith only demonstrates them to be the fruits and effects that attend it selfe for how can any know that faith hath such fruits and effects but by the word and how can we know the word is truth but by faith only thus he wherein there is need of an other explanation to expound this such are the mazes of this mans mysteries for first the question is concerning justifying faith whether it hath any fruits or effects to be known by the answer is given out of an historicall faith in beleeving the truth of the Scriptures the former concernes particular assurance of faith and grace the later only the generall testimony of the word concerning such things wherein there is great difference for many are perswaded of the truth of the Scriptures that have no assurance at all of their own salvation yea the very Devills beleeve and tremble Jam. 2.19 the one is not by grace but by the evidence of truth which they cannot withstand the other is by a speciall work of the holy spirit but here in this reason of his is layd a false supposition for a ground viz. that as by a bare perswasion we beleeve the contents of the Scriptures to be true so by a bare perswasion we are assured of the truenesse of our faith and our owne salvation Vide Bucan de Scripturâ p. 4. Whereas there are many strong and sufficient arguments and grounds to prove the truth of the holy Scriptures besides a bare perswasion or conceit so likewise are there many evidences and signes of faith in true beleevers whereby it may bee knowne and not by a bare perswasion only For albeit we grant a certain reflect act of saving faith in the true beleever whereby he is oftentimes fully perswaded of his standing in the state of grace yet withall we affirme that this perswasion is not * See righteous mans assurance by Mr. Rogers fully of this point pag. 17.18 c. alone but hath certaine effects and concommitants proper to it selfe wherby it may be knowne and distinguished or discerned from a groundlesse presumption and bare conceit else may the most carnall persons yea the vilest men perswade themselves as

all that concernes either soule or body this life or the next in all which men must be carelesse yea in respect of all sins and duties which is to be a wretchlesse person caring for nothing And whereas he sends us to the Scriptures for the warrant of his word which forbid al carefulnesse in any thing as Phil. 4.6 1 Pet. 5.7 to that I answer that the originall word in those places doth not signifie all care heedfulnesse or providence in any sense to condemne it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but only a wringing perplexing and distrustfull care proceeding from unbeleefe the same that in Mat. 6.31 take no thought which is not opposed to carelesnesse but to that lawfull and provident care Pro. 6.8 Pro. 10.4 Phil. 2.12 Heb. 3.12 Heb. 12.15 commended in the Scriptures under the name of providence watchfulnes heed taking and diligence all which accompany faith as concurring with the promises and providence of God yet might an improper word have beene borne withall did not the rest of this mans rudiments give just occasion of suspecting his words especially being strange and affected Concerning his complaint that his words are not fully expressed I say they are so set down under his own hand as in the Assertion which is more than was at first as one of his followers told me that being only this carelesse Christians If he deny this it is but like all the. rest are the choisest beleevers but to leave this carelesse counsell with those choise beleevers and passe on to the next 14. ASSERTION To doubt of the favour of God after sinne committed is worse than the sin it selfe Explication THis Assertion is set down in his own words and yet he quarrells at it and tells us that in some other places these words are inserted nourished by true beleevers which are stollen out to expose his saying to derision to which I answer first that his Gospell grounds and other assertions are so full of variations and contradictions that nothing can be alleadged out of one place without some ground of cavilling from another which was his cunning to help out by shifts and evasions as need required but what need any man steale where there is such store of good stuffe as in his rudiments Secondly admit these words doubtings nourished c. yet doth it not help him that condemnes all doubtings in such simply without limitation as being the fruits of unbeleefe the greatest sin under the Gospell for the nourishing of doubtings doth but aggravate what in it selfe is evill To the point them I say that although doubtings proceeding from unbeleefe simply considered are great evills and to be striven against by true beleevers yet in such cases as we speak of revolts and relapses into foule and scandalous sins of the same or other kinds by such as professe themselves to be beleevers there is somewhat more to be considered for first as concerning the fact it selfe it is certaine the Lord doth not favour evill but abhorre it though in his own children 2 Sam. 11.27 2. For their owne parts they may well in such cases doubt and question their owne sincerity when their sins are scandalous and often committed seeing there is not faith nor grace sufficient to withstand their lusts but they live in them Rom. 6.18 1 Ioh. 3.9 3. They may well doubt and question the favour of God towards them if not in the main yet for the present in this particular of a scandalous sin till it be repented of and so forgiven Psa 6.1 Psa 32.3 Psa 38.3 so that in such cases some doubtings are not only lawfull but expedient and necessary our hearts being deceitfull but against all these considerations utterly to condemn all doubtings in the case of scandalous sinning without any limitation of the sins or time of continuance in them as he doth how dangerous a thing it is for hereby that may easily come to passe which the Lord so vehemently protested against in his people to swear falsly to steale murther cōmit adultery such like come into the house of God and say they are delivered to doe such abominations which are called lying words Ier. 7.8 as also that fearefull state of the presumptuous sinner described Deut 29.19 which comes by such flattering and blessing a mans selfe in his heart when his deeds are wicked ●ide Psal 36.2 whereunto this mans doctrine tendeth as the event also hath shewed in some of his followers standing more upon their mirth and confidence than any feare of sinne or care of obedience rejecting also all mourning and sorrow for sinnes committed as not agreeing with Christian profession But there is more following 15. ASSERTION It is as easie to beleeve remission of sins as to make confession of them Explication ALL is easie to this man who hath found out an easier way to heaven if wee may beleeve him than ever was knowne before or is safe to follow now It s as easie to beleeve remission of sinnes as to make confession of them But how doth he explaine this Oracle suspecting it seemes some flaw in the matter he hath altered the words True confession comprehends the other 1 Iohn 1.9 and insteed of confession hath put in truly asking forgivenesse thinking this will hold better giving his reason because both are the gifts of God truly to beleeve and truly to ask pardon but if there be no singular matter in it why doth he set it out as a Gospell ground and singular rudiment of his owne unlesse it be to make simple people beleeve that it is as easie for them to obtain remission of sinnes and to bee assured of it as to say Lord have mercy upon them on their death bedds Which they are too apt unto without his directions but for the point as he would hold it notwithstanding both those are the gifts of God and a like easie for him to effect yet in regard of our selves in whom these gifts must work I suppose it a farre harder matter truly to apply the promises and to beleeve that our sinnes are remitted than to confesse them and ask forgivenesse of them because in the former there is reason and all opposing but in the later the power of conscience the sense of wrath and feare of danger doe all concurre with the spirit in that act in so much as wee may read of some that have truly confessed their sinnes and craved pardon for them One desines faith to bee a wonderfull grace that yea could not presently beleeve nor bee assured in their hearts they were pardoned and remitted to them Ps 31.10 Psal 38.6 Ps 77.2 Psal 88.14 c. it being a speciall act of Gods spirit to perswade his people of their reconciliation and his love towards them in Christ therefore this conceit of the easinesse of faith doth seeme to be maintained by such as never had it nor knew truly what it is to be truly and comfortably perswaded