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	speak_v	1,949	5	5.2428	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10149	The fal of the late Arrian	Proctor, John, 1521?-1584.	1549 (1549)	STC 20406; ESTC S104432	83,352	290

reason and blinde senses for the determinacion of such supernaturall matiers I can no more preuayle in teaching you then dothe the corke in vpholdig the net that it may swyme aboue water when so much led is annexed that it vyolently pull the same to the bottom Where ye saye therefore Howe may it be thought true religiō that vniteth in one subiecte contraries c. To make you an aunswere that ye may vnderstande I replye vnto you with the lyke phrase How may it be thought a true relygyon which techeth that a virgin brought forthe a chylde without the seede of man If ye can make good this ye canne not but admytte thother also● both beynge true for one consyderacion The worde of God telleth you that Marye conceaued and delyuered a chylde withoute the carnall knowleage of man and ye do belyue it why Because your reason can comprehende howe it may come to passe No why then bycause the worde ye wyll say doth wytnes that it was so lykewyse the same worde is a playne testymonye that in Iesus Christ were vnited .ii. contrarye natures th one inuisible and immortall thother visible and mortal why do ye not beleue it Why dought ye more of the religion that teacheth vs the vnion of suche contraries in Chryst then of that relygion which reacheth vs that a virgin brought forth a chylde seyng both haue one and the selfe same grounde Here your howe gyueth me occasyon to speake of the wonderfull myracles which Chryst wrought emongest vs. aboue al humayne reason to th ende this myght not seeme vnpossyble to your fayth tho your wytte can not compasse it that Iesus Chryst was bothe God and man To whom beinge omnipotent all thinge is easye and possible be it neuer so difficult and impossible to mans vnderstanding and iudgement But to avoide tediousnes I wyll not vse the occasion As it is true and Godlye relygion which teacheth vs that Chryst did such miracles so is it a true and Godly religyō to beleue that Christ is true God and perfecte man for both were lyke possible to him And of both we haue lyke proufe By his worde we are assured he dyd them and by his word also we are put out of dought he dyd this Thus haue I taughte you howe it maye be thought true relygion whiche vniteth contraries in one subiecte And touchinge your principle of natural Philosophie cōtraries can not concurre in one subiect I meruel much that ye wold vse it to try and decide the hie misteries of god therwith al. Howe be it I shulde not much meruell therat For as the serpent called Amphisbena hath a head at both endes and vseth bothe partes in steade of a tayle as it ly kethe him In like maner such inconstant and wauerynge persons as ye are nowe by this nowe that wayes doo defende your selues applying euery thinge to your in tent framyng the same to proue improue as your fansy like And as Hyena is sometyme a male somtyme a female so ye one whyle ye be deuynes an otherwyle Natural phylosophers as ye perceue how your purpose may best succeade and go forwarde But truly as the people in Asya named Androgini do so imitate bothe kyndes that they be nor men nor women euen so ye counterfeicte to pley bothe deuynes and Natural Phylosophers after suche sorte that ye proue your selfes to be none of both Where ye talke of relygiō of fayth gods misteries ye counterfect a deuyne But where ye cum in with your contraryes in one subiect ye speake foly shely Phylosophycally I wolde haue sayde Agayne in that ye councell Natural Phylosophie for the declaracyon of deuinitie ye bewraye your selfe to be no deuine And in that ye include the hygh suꝑnaturall misteries of God within the circuite compasse of Naturall Philosophie ye declare your selfe to be no Philosopher not knowynge that the dicyon and Limities therof extend no further then naturall matters Thus whyles ye wolde be seene bothe a deuyne and a Phylosopher ye shewe your selfe to be none of bothe And as ye are neyther good deuyne nor cunnynge Phylosopher accordynge to youre skyll in the one and cunnynge in the other ye haue so vndescreately coupled deuinitie and Philosophie together in this your sentence that the fruite spronge of that compulacion is nor deuinitie ne Philosophie but as the Mule engendred betwyx an Asse and a mare is nether Asse nor mare so by this youre vnnaturall coniunction of supernaturality and Naturallytye togyther yee haue brought forthe but to youre selfe alone I hope a fowle prodigious monster all vnlike to deuynytye all vnknowe to Philosophy As That Christ is not GOD and man accordynge to true Religion because naturall Philosophyes Rule is that Contraryes can not be in one subiect Perchaūce ye are mery of this talke well I wyll make an ende strayght waye As ye can not reason Natural Philosophie by deuinitie so can ye not teache diuinitie by Naturall Philosophy In th one faith admitteth no impossibilitie to be In the other reason contendeth nothynge possible to bee if by reason it be not comprehensible In th one faythe maketh all thing reasonable that is aboue reason In thother reason maketh all thyng incredible which is not within reason Therfore as in can not stande by naturall Philosophy one thyng to be both visible inuisible mortall and immortall in one respecte because contraryes can not be founde at once in one subiects by reason So is it perfecte true Religion by deuinitie to beleue that one thyng is visible and inuisible mortall immortall bycause contraryes are vnited in one subiecte contrary to reason Arri. IT IS laufull by many wayes to see the infirmitie of Iesus Christ whome Paule in the last Chapiter to the Corinthians of the seconde epist denyeth not to be crucifyed through infirmitie And the whole course and consent of the euangelicall historye doth make him subiecte to the passiōs of man as hungre thyrst werynesse and feare to the same end lykewise at swere anxietie continuall prayer the consolacion of the angell agayn spittyng whypping rebukes or checkes his corpes wrapte in the lynnen clothe vnburyed And to beleue for sothe that this nature subiect to these infirmities and passiōs is God or any parte of the deuine essens What is it wother but to make God mighty and of power of th one parte weake and impotent of thother parte whiche thynge to thynke it were madnesse folly to perswade other impieties Proct ANACHARSIS saiyng was that the Athenians occupyed their money to no other ende but to number by the numbrynge vp gatheryng togither these places of the scripture so nycely against Christꝭ deuinitie may we not iustly thynke good syr that ye haue reade the holy scriptures to pyke out matter stuffe therhence rather to mainteyne disputacion talke then for any other godly ende and purpose If ye can denye this how happened then that ye haue heaped these sentences to gither only