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	hope_n	2,425	5	7.9570	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17219	Questions of religion cast abroad in Helvetia by the aduersaries of the same: and aunswered by M. H. Bullinger of Zurick: reduced into .17. common places. Translated into Englishe by Iohn Coxe. 1572	Bullinger, Heinrich, 1504-1575.; Coxe, John.	1572 (1572)	STC 4074; ESTC S113230	103,005	301

place he saithe what hast thou that thou hast not receiued wherfore if thou haue receiued it why bostest thou as thoughe thou hadste not receyued it And agayne he sayth It is giuen to you in the things appertayning to Chryst that not onely you shoulde beleeue in him but also suffer affliction for hys names sake Likewise he sayth For it is God that woorketh in you bothe the will and the deede euen of hys owne good will. And although the faythfull doo all that they doo with a frée spirite and willing minde yet neuerthelesse this their fréedome and willingnesse is let and hindered very much through the defectes and infirmities of the flesh whiche alwayes remayneth with vs euen vnto deathe Wherefore Paule greatly complayneth saying The flesh rebelleth agaynst the spirit and the spirite agaynst the flesh so that the things which I would not do that do I. Touching this matter read more Roma 7. And yet in this case doo we not attribute vnto man any more frée will than that which the frée mercy of God worketh by whose holy spirite he is fréely gouerned preserued But as touching the infirmity which dwelleth in vs the operation and working of the spirite is hindred and let thereby so that mans free will can doo nothing that is good and so that good which it is willing to doo and dothe is of the frée grace and holy spirite of god And therfore Paule attributeth not his good workes to hys owne free wil but to the grace of God saying By the grace of God I am that I am and hys grace was not in me in vayne but I labored more than they all and yet not I but the grace of God that was with me 1. Corinth 15. Marke well that he sayth yet not I but the grace of God which was with me But touching euill lyke as wée haue sayde already wée doo it not by compulsion or agaynst our will but willingly and that by reason of the corruption which is grafted in our nature And yet when wee runne headlong to the Deuill God can lette and stoppe vs and giue vs an other manner of mynde whereby wée may bée stirred and dr●uen as it were to the things wherein before we had no delight The fithe Common place Of Fayth and good Woorkes The. xviij Question What they thinke of fayth hope and charitie The Answere TOuching these thrée being in déede the cheefe poynts of our Christian religion I thinke very wel and truely of them euen as the word of god hathe taughte Fayth is the sure confidence of a man that is lyghtened of God whereby he trusteth in God and in his onely son our Lord Jesus Chryst and his vndoubted worde and that to the remission of sinnes and eternall lyfe Hope is a stedfaste pacient and comfortable looking for of those things whiche we beléeue cheefly if the receiuing of them be deferred and appeare otherwise thā they were beléeued to be charitie is poured into our hearts encreased and preserued and is due both to God man so that we should loue God aboue all things and our neighbour as our selfe euen as Chryste also hath loued vs The places of Scripture from whence these descriptions are taken I haue therfore willingly left out least this Booke shoulde grow and encrease vnto an huge volume The. xix Question Whether these three vertues faith hope charity are but one thing or else distinct vertues in the holy Scripture and chiefly whether the one may not be taken for the other The Answere TOuching these thrée singuler giftes of God S. Paule speaketh distinctly giuing to ech of them their peculyar properties 1. Thes. 1. VVe giue thanks vnto God almightie for you all making mention of you in our praiers remembring alwayes your effectuall fayth diligēt or working loue and stedfast hope in our Lord Iesus Chryst. c. And forasmuche as he giueth thankes and prayers vnto God he teacheth that these vertues are fréely giuen frō him vnto men and that therefore they ought to pray and render thankes vnto him And vnto faythe he attributeth a certayne effectuall working bicause that from hir all good works yea hope and charitie do spring And he calleth charity diligētor working bicause true charitie or loue laboreth and exerciseth hir selfe to please bothe God and man And to hope he attributeth stedfastnesse and pacience bicause Paul in the eight to the Romanes sayth That wee are made safe throughe hope But hope if it be seene is no hope For how can a man hope for that which he seeth But if we hope for the thing whiche we see not by pacience wée looke for them Therefore fayth hope and charitie are distincted vertues and haue eche their proper operations And therefore are they seuerally reckened by S. Paule 1. Corin 1. in which place he sayth that these thrée are Agayne these vertues are so coupled togither and depende so one of an other that they can not in any wise be hadde seuerally For who so rightly beléeueth in God and his word the same also hopeth to receiue the things he looketh for Lyke as Paule teacheth out of the Prophet Abacuc in the Epistle to the Hebrues cap. 10. Againe who so rightly beléeueth in God loueth him as his chefe and euerlasting good and loueth man bicause he is the image of God redéemed by him as S. John teacheth in his Epistle And therfore Paule to the Hebrues Cap. 11. interpreteth fayth by hope saying Fayth is the substance or grounde of thynges which are hoped for And in hys firste Epistle to Timothe he sheweth that charitie springeth from faythe saying Furthermore the end of the commaundementis loue from a pure hart a good conscience and fayth vnfayned Therefore like as there is but one sunne and yet he is not alone so is there but one fayth and yet is she not alone But as from the sunne procéedeth two seuerall things so that thereby three things are in the sunne that is the globe or body of the sunne from whiche procéedeth brightnesse and heate and these thrée are so ioyned in one sunne that by no meanes they can be separated and yet are they three distincted things hauing eche their seuerall properties So lykewise these three vertues faythe hope and charitie are so knytte togither that by no meanes they may bée separated and yet are they seuerally distincted Wherefore euen as from the Globe or substaunce of the sunne as from one spring lighte and heate doo flowe so from faythe also bothe charitie and hope doo spring And as the body of the sunne is not the lyghte or the heate so Fayth is neyther Hope nor Charitie Yet neuerthelesse the bodye of the Sunne is not wythoute Heate and Lyght and Fayth is not without Hope and Charitie And as the sunne shineth by his brightnesse and not by his heate so faythe inasmuche as shée receiueth Chryste iustifieth vs before God and not through charitie Therfore

the eternall wisdome of God sawe not these things before he instituted the cuppe and could not he if it had séemed to him good haue forbidden the lay men the vse of the same But sith the eternall wisedome of God hath giuen the same vnto them let vs content our selues therewith onlesse we would séeme to haue more wisdome than god And may not the priests I pray yée shed the wine as well as the lay men And why then shuld not the same be forbidden vnto them But the Lordes supper is brought into contempt for farre many other causes than when any parte of the Wine falleth by chaunce on the grounde or is shedde vnwillingly For true faithe burning charitie stedfaste hope faithfulnesse mercy iustice and the puritie of those which cōmunicate are the true ornamentes of the Sacramentes Wherefore what offences or what honor they bring to this Sacrament which daily vse the same to gette their liuing thereby yet in the meane time are drunkardes whoremaisters vncleane persones studying all vngodlynesse liue publikely in their naughtinesse to the great offence of many is nowe by the great mercy of God most manifestly knowne Wherefore I hartely beséeche almighty God to graunte all those the true knowledge of their sinnes wherby they may repent and amend their liues Amen The. xij Common place Of the sacrifice of the Masse The. xlviij Question Whether they doe beleue that the true bodie bloud of Christ in the sacrament of the aultar be a true and an acceptable sacrifice vnto God whiche ought to be offered in the Churche of Christ in the blessed office of the Masse vncessantly for the quick the dead vntyll the comming of Chryst The Answere SIth we haue sufficiently before proued that the true body and bloude of Christ is not in the Sacramente corporally it foloweth of necessitie that the same canne not be offered vp in the Masse by the priestes But yet the Romishe churche teacheth that the bodye and bloude of Christe is corporally and substantially present and in the office of their Masse offered vp to God by the Priestes for the sinnes of the quicke and the dead and therefore oughte to be woorshipped But the form of the Masse dothe not agrée with the institution of the Lordes supper but is encreased by the long continuaunce of time wyth diuers additions rights Ceremonies so as Gregorius the seuenth Pope doth confesse that in his time the Masse was not celebrated in all places of the world after one manner wherefore without all doute the Apostles Peter James and Mathewe did neuer celebrate the Masse vsed in the Churche of Rome but were altogyther ignoraunte thereof Therefore the Churches of the gospell haue by good right putte away and abolished the Romishe Masse and in the stead therof haue rightly and godly ordained the supper of oure Lord Jesus Christe which was godly celebrated in the old Apostolical church without any of the Popes or mannes traditions or additions And therfore to the foresaide question we answer that we do not acknowledge nor receiue the Masse for the institution of God but flée from it as being contrary to oure profession partly for causes already shewed and partly for such causes as héereafter we shall shewe But that we may the better knowe what sacrifices are we will héere vnto adde a few words There are amongst the Christians chéefely two kindes of sacrifices the one propiciatorie for the reconciliation and remission of sinnes and the other of thāks geuing in which we exercise our faith serue God geue him thankes bothe wyth wordes and déedes for his benefits bestowed vpon vs In the olde Testament the sacrifice propitiatorie was shadowed and figured by many figures yet was there but one thing which they all did signifie to wit the body and bloud of Christe offered on the crosse Wherefore after that Christ came into the world and remained héere a certaine time that he might offer his body and bloude on the crosse for the remission of sinnes he ordained ●n his supper the Sacrament of the ge●ing of his body and the shedding of his ●loud calling it the cuppe of the Newe ●estament in his bloud Wherfore this Sacrament ought from hence forth on●● to be in stead of all the Sacraments of the Olde testament which were figures and to witnesse that as Christe by the Sacraments of the Olde testament was promised a sauiour so in the ●ewe testament he is come and hathe ●●rformed it and so by the sacrifice of his body and bloud hathe taken away for euer all the sinnes of the faythfull Wherefore when our Lord would of●●r himselfe vppon the crosse and that 〈…〉 houre was come in which he would ●●liuer vp his spirite so by his deathe ●ll sinne death and hell he cried with ●●oud voice It is finished As who shuld ●●y that sacrifice is nowe ended and ful●●lled in which all the figures and pro●isses of the fathers are accomplished 〈…〉 ne fréely pardoned and eternal righ●●ousnesse is obtained vnto euerlasting life And therefore so soone as our Lord was deade and had in this sorte offered vp him selfe a sacrifice to God his heauenly father the vaile of the Temple rente in two péeces greate myracles were séene bothe in the liuing and in the deade yea in heauen and in earthe And thus did the olde Testament the Leuiticall priesthoode and all the other Sacrifices take their ende whereunto they were ordained Therfore nowe resteth but the one only and euerlasting sacrifice of Christ as the chéefest holyest and moste perfecte And suche is the propretie of this Sacrifice that it neither coulde nor yet can be offered of any liuing man bicause not onely for the excellencie and holynesse thereof but also bicause of the imperfection of manne And therefore Christe offered vp him selfe that is to say gaue him self vnto death and so became the one and euerlasting Bishop after the order of Melchisedech as onely Bishop and sacrifice offered to God by him selfe onely Yea this sacrifice which he offered is but one that is to say once offered neither can it any more be offered againe For that hys one sacrifice is hys deathe once made effectuall that it onely and for euer mighte be sufficiente for all ages for the reconciliation and remission of sinnes And bicause Christe hathe suffered for vs dyed was buryed and arose againe from the deade and ascended into Heauen appearing for euer euen vnto the laste daye as one sufficient sacrifice in the sight of God for the full and perfecte redemption of all the Faithfull that is sufficient neither néedeth there any other Sacrifice to be offered in the Churche for the remission of sinnes Wherefore if there be any that wil offer a Sacrifice for his sinnes he dothe manifestly héereby declare that hée dothe not beléeue that his sinnes are forgiuen him by the onely Sacrifice of Christe For if he stedfastly beléeue that they are washed away why then dothe he