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	scripture_n	7,320	5	6.8604	4	true

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

need require so hath this cunning man certain succours in his polemicall proceedings to help himselfe withall for wheras he had affirmed as one of his grounds that Christ is involved in every sentence of Scripture and in every Proverb of Salomon lest he should be taken tripping in his expositions and unable to shew what he maintaines he tells us that yet perhaps it may not bee shewed nor proved in many places and for that cause it is a very great presumption to meddle with those places at all or to adventure upon the exposition of any whole book in the Bible by which meanes he thinkes to stave off the incroaching of the enemy and to save at least his credit at any time which device and skill hee also sheweth in defence of most of his Tenents But if it be so that no Scriptures may be handled by Gospell Ministers save only such as speak directly and immediatly of Christ as the great sacrifice for sinne then a great part of some whole bookes in the Bible may not be medled withall as of the book of Genesis of Samuel of the Kings and Chronicles Ezra Nehemiah Ester Iob most of the Proverbs much of the Prophets and generally all those passages that are meerely hystoricll for that time and of morall use of which there is much every where dispersed not in the Old restament alone but in the New So that according to this mans opinion a great part of the holy Scriptures are penned in vaine The Acts most of the Epistle of Iames and of the Revelation and might have been spared for if they tended not to edification to what purpose are they and if they doe edifie why may they not be expounded to the Church morall directions rules of obedience historicall narrations prophesies of things to come examples and such like have their place and necessary use in the Church and are to bee opened and unfolded to the people for edification for reprehension for imitation as necessary dependances on the mystery of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the whole Scripture is profitable saith the Apostle 2 Tim. 3.16 and if this be so why is it presumption in any man to meddle with all such Scriptures in which the Sacrifice of Christ is not expressely mentioned or why is it beyond their line and measure but that this Seducer must have a way by himselfe and out of one absurdity to conclude another It remaines 20. ASSERTION Every true beleever howsoever it seemes doth alwayes grow in faith and love and answerable fruits Explication THe very questioning of the truth of this point makes the man to stamp and startle proclayining to all the world that this truth shall stand and stare for ever in the Accusers face to his shame here and condemnation hereafter without repentance calling the contrary no lesse than blasphemy with such other expressions of his well temperd zeale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But for the matter it selfe leaving his rage and choller to what purpose doth the Scripture so often inculcate that exhortation of growing in grace 2. Peter 3.18 of increasing in knowledge Colossians 1.10 of increasing in love 1 Thess 4.10 of increasing in zeale Rev. 3.19 and withall so earnestly dehorting from all declinings back-slidings and withdrawings in faith Heb. 3.12 in the power of the spirit 1. Thess 5.19 in the use of the meanes Heb. 10.25 If there be no danger nor possibilitie of decreasing but that of necessitie we do and must grow in all these things and the answerable fruits of them are all those exhortations in vaine did not Salomon much decline in his later time from what hee was before 1 Kings 11.4.9 are not the Ephesians taxed for leaving their first love Rev. 2.4 and the Sardians for languishing in grace Rev. 3.2 why then doth this man make such an outcry at the matter if it be but questioned whether beleevers doe alwayes grow in faith and love and the answerable fruits and why did he not annex some answer to these testimonies of Scripture so direct against his opinion of which he speaks not a word Is his ipse dixit sufficient to carry all matters But yet he pretends notwithstanding some grounds for what he holds in the generall as that such are planted by living waters their root is living and Christ doth continually water them their course is as the Sunne and they have the promise of increasing which though it doth not alwayes appeare outwardly yet inwardly it is done To which I therefore answer and that out of the same resemblances that neither doth every herb or plant or tree continually thrive or grow or beare fruit that 's so planted nor yet is the fault in the influences of heaven the tree is only blamed Luk. 13.6 the vigour of the Sunne the sweetnesse of the raine or the goodnesse of the mould that they are defective but there are certain obstructions and evill affections as I may call them in some individualls that may hinder and stop the course of nature in them for a time also there are stemmes of Winter that keep in their fruits during that season so is it in these by reason of some spirituall obstructions and evill affections that sometimes possesse them as also a chilling Winter that oftentimes blowes over them their perpetuall growth in grace and fruitbearing Cant. 2.11.12 is often hindred and stopped for a time though they have still life remaining in the root and Christ is the same to them in himself as ever he was For what reason else can be given of the former instances its certain they did not grow but rather decline for a season yet all those promises belonged to them aswell as to others It is replyed that then they grow inwardly in unseene fruits to which I answer that neither is that certain if he meane every moment of time For wherein did David grow all the time he lay in his sinne or Salomon in his state of declining or any of the rest before mentioned if it be said in humilitie I answer let that appeare 2 Sam. 24.8 2 Kings 20.13 2 Sam. 24.10 while David was numbring the people which was nine moneths and twentie dayes in doing did hee grow in humility or Hezekiah when hee entertained so vain-gloriously the Babylonish Embassadours did he inwardly increase in that grace the Text is evident to the contrary in both for David judged himselfe afterwards for the pride of his heart and so did Hezekiah 2. Chron. 32.26 but hereby was a foundation layed for humility to come and then they all thrived more in grace and in the true knowledge of themselves As the Eagle when she hath cast her bill Psal 103.5 as the trees after winter and the body after healing of some disease which is sufficient though they doe not alwayes grow and doth abundantly discover the life of Christ in them and the power of God according to the truth of his

promise towards them Now what blasphemy is in all this that the man should make such an outcry at the matter and threaten damnation without repentance to him that holds such an opinion especially hee having so notably crossed himselfe as hee hath in another position affirming that a man may bee a true beleever and yet for a time have neither humility love This is his owne he cannot deny it trust or any other grace bud forth in practice For if a beleever doth alwayes grow in each of these with their answerable fruits then how can such be true beleevers that have not so much as a bud of any of these in their practice at all they are farre from fruits that have not so much as buds upon them This sentence I suppose deserves that heavy censure more justly than the former and is farre more derogatory to the sufficiency of the grace of Christ than that But it s endles to trace this man in his mazes being so intricate and full of contradictions Therefore I passe on 21. ASSERTION No man can say he doth love his brother till he hath laid downe his life for him neither can we our selves say wee love the brethren but we may say of others that they doe So expounding 1. Iohn 3.14 Explication TO this hee saith that no man can truly say hee doth love his brother till hee hath triall of his own love neither may beleevers say without vaine ostentation that they do so but yet they may perceive that others doe so and that of Saint Iohn is to bee understood in that sense this is his explanation whrein he keeps his wonted manner of contradiction For first he tells us that no man can truly say he loves his brother till he hath triall of his love which is by death Secondly that beleevers cannot say at all without ostentation that they doe so which ostentation is forbidden Rom. 3.27 by which it followes that it is not lawfull for any man at all to say he truly loves his brother untill he be dead then I suppose he will hardly be able to say it that any shall heare him yet if he could speak so when he is dead it must be vaine ostentation too and so never lawfull at all But why must it be vain ostentation for a beleever on any occasion to professe his love unto the Saints the Prophet David openly professed it Psal 16.3 I beleeve without any vaine ostentation so doth Saint Paul 2 Cor. 12.15 Phil. 1.8 and so doth Peter unto our Lord. Iohn 21.17 and is not taxed with any vaine ostentation in it may we assure our hearts before God of a good estate hereby as Saint John speaks and yet not mention it to our comfort before men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1 Ioh. 3.19 but why doth hee not hold the like of faith also for therein hee will have men to trust without any signes or fruits onely upon the perswasion it selfe and to professe it Which savours farre more of ostentation than the other and is so taxed by St. James Chap. 2.20 But for that of the Apostle Rom. 3.27 it s only intended against all glorying in the sight of God in regard of works or grace in the case of justification which is not questioned here nor ought that way It 's a very vaine cavill But that conceit of knowing that others have this love in them and not our selves is beyond all imagination of any reasonable man For seeing love is a grace that may be counterfeited as well as any other and that all outward seemings may be there and in them in whom the grace it selfe is not in truth how can any be certainly assured of anothers sincerity herein Acts 1.24 Spoken exclusively As 1 Kings 8.39 unlesse by an all-seeing knowledge proper only unto God I see not neither doe I think was ever maintained till this paradoxicall man began it with his other strange devises But this particular it seemes is a branch of his former phantasie that one may know certainly anothers election by an ordinary way and that infallibly Which point as I have heard he pressing on a time upon another of some rank to ingratiate himselfe as knowing his election The party taking him at the advantage replyed that if I be such a one and able so to discerne of another then my judgement is that M. Thraske is a phantasticall Fellow So he was caught in his owne net And thus much of these worthy Assertions which I have gone over not so much to satisfie or instruct those that have understanding the points being so grosse as to discover his fraud and deceit that seekes to cloke and cover them with his mists that they may not be perceived of any especially those weaklings which have beene transported by him may no longer take Mercury for meat I meane false and dangerous Doctrine for true and wholsome food of the soule Wherein all may see how justly he hath taxed such for slanderers and false accusers that have charged him withholding the fore-named opinions Concerning the five Cautions UNto the Assertions before rehearsed there were annexed also because of the deceitfulnes of the Seducer certaine Cautions to the Reader as to beware 1. Of his Contradictions in his various Gospel grounds 2. Of his fallatious interpretations of Scripture 3. Of his protestations 4. Of his riddles 5. Of his fawning and enticing speeches the discovery whereof hath made him to startle as a malefactor hid in the dark the light approaching For as a man suddenly awakened in a distemper hee falls to rayling and raving at him that 's next him venting little else than foule language and lyes Which are best answered with silence Yet lest this should be deemed only an evasion I answer briefly To the first If the instances there given be not sufficient let the Reader look back upon the Assertions And see how well they doe accord especially the second and the twentieth as he hath expounded them To the second Let all his writings and this very book be witnesse how soundly he interpreteth and understandeth the holy Scriptures especially his 16 and 17 Assertions differing from all Expositors To the third about his protestations the very instance it selfe is sufficient to shew his unfaithfulnes compared with all his opinions To the fourth about his riddles let the instances themselves shew the truth of what I alledge He hath purposely altered his own words Else why doth he suppresse the words I had set downe and substitute others in their roome But most wickedly and presumptuoussy hath he paralelled the high and holy mysteries of Christ and his Gospel with his owne deceitfull riddles justifying the one by the other To the fift about his fawning let all his acquaintance speak what language he commonly used till he was provoked yea what Crocodiles teares hee would often shed to gaine his prey and to deceive the simple But for his insolencie and pride let