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
B13579	A suruey of the apostasy of Marcus Antonius de Dominis, sometyme Arch-bishop of Spalato. / Drawne out his owne booke, and written in Latin, by Fidelis Annosus, Verementanus Druinus, deuine: and translated into English by A. M.; Survey of the apostasy of Marcus Antonius de Dominis, sometyme Arch-bishop of Spalato	Floyd, John, 1572-1649.; Hawkins, Henry, 1571?-1646.; De Dominis, Marco Antonio, 1560-1624. Archiepiscopus Spalatensis, suæ profectionis consilium exponit. Selections.	1617 (1617)	STC 11116; ESTC S117494	69,215	152

reason teacheth that the bookes contrary to the Roman doctrine should be barred from the students and from those that are well affected to the Catholike faith You plainly confesse by this that you had not only a motion of doubt against faith but an assent also nor were you tempted only but you assented likewise to that which the temptation suggested to wit that the Roman faith was if not false at least wise not free from suspition of falshood 7. From hence is deriued the second Argument of your secret Infidelity You say that you euer haue suspected the Roman Church because she layeth those bookes out of sight which are any waies contrary to her doctrine And by and by you explicate more cleerely your suspition to wit That something there was no doubt in the bookes of heretikes which the Roman doctrine was not able to conuince I take you at your word that you alwaies suspected the Protestants doctrine to be sounder then the Catholikes What may be deduced from this Euen this that you were neuer a Catholike indeed neuer truly indued with the Roman Faith For he that beleeues like a Catholike and a Christian this thing of all other first and chiefly he belieues that nothing may be found surer or holier then his faith And this persuasion if it be vnsteddy and wauering is no Faith nor the substance of thinges hoped for nor the firme and immoueable ground of saluation Tertul. praesc ca. 8. When we beleeue saith Tertullian we desire to belieue no more for this thing we first of all belieue that there is not ought else to be belieued And againe Ibidem c. 11 No man seekes for that which he hath not lost or neuer had If you belieue the things that you ought to belieue and yet imagine something else to be sought for then surely you hope that there is something else to be found which you would neuer do but because either you did not belieue that which you seemed to belieue or else now you haue left to belieue Thus leauing your Faith you are found a denyer Thus Tertullian Who seemes Antony to speake to you your cōscience he conuents you say that with reason you haue alwaies esteemed the Roman doctrine to be touched with suspition of infirmity Is this you speake true or false If false who hath so bewitched you to giue the lye to your owne selfe how is it likely that you will speake well of the Pope whome you hate that spare not your owne selfe he that is not good to himselfe to whome will he be good If true how were you euer a Catholike and a Roman Catholike that haue alwaies iudged the Roman doctrine if not openly false yet lying open to suspitions of falshood and no way secure 8. Since then you confesse your Faith to haue been euer so sickly and feeble we trouble not our selues with the searching out of those decrees and mysteries of the Roman Faith wherof you doubted But in reward of your ingenuous confession we do of our owne accord vouchsafe you the graunt of your suite which you so painefully endeauour in this writing to obtayne of vs. For you desire that your departure may breed no admiration in vs Your suite Antony is reasonable and not amisse for vs. For it is the part of a Christian rather to eschewe heresies whereof Christ foretold vs Matth. 24.19 Act 20. then to wonder at them not to wonder I say though the starres should fall from heauen or that from among Bishops whome Christ hath placed to gouerne his Church purchased by his bloud there should arise men lying and speaking peruersly Wonderers as Tertulliā saith by the fall of certaine persons which were held for learned or holy men are edified to their owne destruction They vnderstand not that we ought to receaue Doctours with the Church and not with Doctours forsake the Church nor to esteeme the Faith for the persons that imbrace it but the persons for the Faith they imbrace But as for you Antony why should we wonder at your fall seeing you confesse that you were neuer stable Cypr. epist 52. ad Anton Graue men saith S. Cyprian and such as are once well soundly founded on the rock are not shaken with wind or stormes much lesse remoued with a sil●y blast It were a wonder indeed if such men so grounded in the faith should fal but you that neuer stood fast vpon the Rock against which the proud gats of hel cannot preuaile Aug. cont part Donat you that alwaies had the sayles of you high mind spread to the winds of nouelty you that continually suspected the infallible doctrines of the Roman Church for feeble you being so doubtfull and vncertaine no meruayle if at last tossed with diuers fancies as it were with certaine blastes of windes rushing vpon you you were beaten from your first purpose The Faith that in your selfe already was false could not long retayne the semblance of standing The third degree Suspicious Lightnes and Inconstancy BVT now if we do looke into the causes of these your doubts such causes especially which you commit to writing straight appeareth your suspicious Leuitie readily carried away with euery blast You obiect forsooth errours abuses and innumerable nouelties to the Roman Church but they are but words only For in particuler you do not so much as name them much lesse proue them Namely and especially you vrge two incitements of your change two things that scandalized you in the Catholike Church which we will now examine and lay open the vanity you discouer therein The first in your 8. page you set downe in these words That which made me more doubtfull was the exact and rigorous diligence vsed both at Rome and in my owne Countrey Wherby a most vigilant heed is taken that no books contrary to the Roman doct●i●e be handled or read of any good reason I thought there was that the vulgar sort should be forbidden them But that students and those very well affected to the Catholike faith and well knowne to be sound in doctrine should wholy be depriued of them I haue euer thought it a matter of suspition And in hiding suppressing and destroying of such books so much industry is had that for this cause only a man may well suspect that there is something in them which our doctrine is not able to conuince Two things you say first that you haue always had the Roman Church in suspitiō because she prohibits the aduersaries books The other is that for this very cause her doctrine may wel be called in question By the first you bewray the instability of your mind but in the second your impiety also 10. For the first then what a lightnes inconstancy is it vpon so vaine a suspition to renounce the Church especially that Church that hath bred you to Christ In whose lap to vse S. Augustins words many iust respects should haue held you Aug. cont Epist rundam

enlarged but the rights of the Roman Bishop ouer you abridged Hence arose Spleene Malice Strife with which whirlewind blowne away you were carried headlong into Apostasy You would not indeed haue gone but you could not stay being once possessed with this passion Euen as weighty things which cast headlong downe make no end of mouing till they lye on the ground These things meane we to make good For that you write pag. 14. I was lifted vp from my Bishoprick to be an Archbishop from whence sprange to me a new and more vrgent occasion of renewing my endeauours and of a more feruent and exact pursuite of them For when I began to be stirred with the molestations of the Suffragan Bishops of my Prouince but much more with the ouer much power of the Courte of Rome disturbing my Metropolitan rightes I was forced to search more narrowly into the roote and origen of all the Ecclesiasticall degrees powers functions offices dignityes and especially of the Popedome So you I cannot tell whether you wot what you say For by this discourse truly you haue wholy dashed your owne cause and defeated your writings of all credit against the Pope which I trust so to demonstrate that perhaps your selfe or at least euery man besides your selfe may see it manifest 23. Your Suffragans I know not nor haue I to do with thē You are their Primate be you also Accuser Witnes Iudge against them They wrought your vexations I excuse them not They enuied your honour they would haue diminishtit T' was ill done The Pope helped you not but rather with his authority oppressed you more See now how fauourable an aduersary I am I do not deny but that it may haue so happened You grieued at it you tooke it hainously You were incensed and set on fire with anger This I allow not yet let it be held a pardonable fault and according to kind to be sensible of iniuries But you should not fret your selfe so much as to leaue the Church for the matter so to boyle as to seeth ouer the pot not to skip as the Prouerbe goes from the frying pan into the fire If you will not learne patience of any Man yet me thinkes you might of that worthie Matrone Paula Romana no lesse renowned for sanctity then for Nobility of bloud She without her fault hauing incurred enuy and being by S. Hierome exhorted to giue place to furie answered Hieron in Epitaph Paul You should say well if Sathan did not in all places molest the seruantes and hand-maydes of God or if I could find my Bethleem in any other part of the world Most wisely piously and aptely spoken to our purpose Sathan is busy euery where That the lesser do enuy the greater that the weaker be oppressed by the mightier is not Roman but humane If you thinke to eschew this mischiefe you must wholy fly from men also and not from Rome only There are troubles euery where iniuryes crosses euery where something to suffer but not euery where Bethleem that House of Bread is not else where to be found but in the Catholike Church The bread of heauenly doctrine that doth satiate vs with Faith The bread of the most sacred Body that feeds vs in the Sacrament you shall find Bread indeed in the Ministers Suppers but profane bread such as those which do take it stick not to share it to the dogges whose crummes and crustes without awe of religion they shake of on the ground Do you thinke this Holy Bread I do not thinke you do although to please his Maiesty of Great Brittanie you may feed of it with shew of much veneration your anger therefore should not haue lead you so farre as to carry you from Bethleem If there had been any such iniuries offered you either by the Suffragans or the Pope which you obiect but proue not they should rather haue been for Bethleems sake togeather with that diuine bread disgested by you 24. But take heed now in the heat of your anger and being so inraged against the Pope that you vtter nothing for which you may after repent you You say that the power of the Pope annoyed you much and that he assaulted you and your Titles also and that from thence arose in you that seruent and burning desire to search out the roote and origen of the Papacie Do you say this You say it certainly your words be witnesses therof nor could you with any other words so much haue wrought the vtter ouerthrow of your owne cause For cōsider I beseech what you do You moued with the wronges which as you perswade your selfe the Pope hath done you oppressed with his power and for that cause now put into heat and distemper set your self to read and write and search into the first beginnings of the Papacy First who can beleeue that you will disclose any truth in fauour of the Pope if happely you find it who burne with such passion against him That you will discouer if you chance to light on the certaine and firme roote of the Popedome the roote wherof to no other end you seeke but to haue it rooted out That you will lay open the vttermost extent of the Roman Bishops authority which by a preiudicate opinion you iudge ouer large now already before you know what it is Secondly can you hope to find out the Truth seeking it in anger and hauing so mighty a beame in your eye as is the power of the Roman Bishop in the sight of the enuier therof Know you not the verse though vulgar yet true Anger doth so the mind bereaue That Truth it can no whit perceaue Could none of these diuines sayings occurre vnto you Anger killeth the Foolish man Iob. 5.2 In your wrath you do loose your soule Iob. 13.4 An angry man raiseth strifes Iac. 1.20 Anger of man worketh not the iustice of God Could you not remember the precepts of the Apostle Giue place to Anger Rom. 12.19 not reuenging your selues Eph. 4.31 Banish from amongst you all Bitternes and Anger and Indignation and Clamour and lastly Blasphemy which is as it were a certaine fume of boyling Choller 25. Now therfore we shall not hereafter so much meruayle though your ten promised Bookes Of the Ecclesiasticall Common Wealth abound with Blasphemous vntruths which the furie of your breast incensed as you confesse your selfe with supposed iniuries done you by the Pope hath powred forth I should wonder indeed if that were true which you witnes of your selfe in perusing the Fathers in such heate of your prouoked passions That with your eyes more opened you easily obserued you saw now and throughly perceaued It is a strang thing that a man should haue a beame in his eye and not feele it that being starke blind yet to himselfe he should seeme quick sighted But tell me Antony what saw you there in that your feruour and passion of reading I saw say you and throughly perceaued that