Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	fruit_n	good_a	seed_n	4,166	5	8.2531	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69092	Christian liberty described in a sermon preached in the Collegiate Church at Westminster, by a minister of Suffolke. A.C.	Chapman, Alexander, 1576 or 7-1629.; Barlow, William, d. 1613.	1606 (1606)	STC 4960.5; ESTC S100899	19,010	41

disorders No the cause of our differences schismes Church factions and halfe our vngodlines hath come from the abuse of Christian liberty in generall and from this part of it especially in particular which indeede is no true part of it As in the two former parts I onely shewed the abuses of them so in this it was my purpose vpon the first choice of this Text to haue shewed it it selfe to be an abuse and no true part of Christian liberty but the necessity of the former parts carrying me thus farre I will onely adde a word or two of the abuses of the doctrine Lentae aduersum imperia aures euery mans care is soft for impression and open and stretched out a length against governement It was the conclusion of the Rebell Arminius his oration vnto his faction that they should rather follow him Gloriae libertatis ducem a Captayne of glory and Libertye then Segestes flagitiosae seruitutis ducem a Captaine of wicked seruitude But why and when wicked seruitude Non cum impiis Dominis seruiatur Sed quod seruire impium not when wicked maisters bee serued and obeyed but that it is a wicked thing to serue say our Arminii This doctrine was a speedy meanes to free vs from that insupportable burthen of lawes the Church had laide vpon vs but was it the best hath it more gotte vs a freedome from them then a freedome and licence to act what wee list In which it is ignoraunce to looke for moderation man not beeing contented vpon this liberty to haue it graunted him that hee may doe whatsoeuer hee is able but what he list and is willing vnto The necessity and yoke of obedience vpon conscience once cast off what creature like to man in vntamednes and disorder There is not that loosenesse that ryotte that luxurye that profusenesse of life that fancie that conceite that inuention that contradiction of opinion and behauiour and manners that he will not runne into and maintayne Doe I slaunder corruption Do I scandalize the peruersnesse of our nature and peruert this doctrine will wee not or haue wee not gone so farre Nay I will then turne this censure presently It is Caluins owne iudgement and experiment not my reproche in the 19. of the 3. of his Instit After hee had giuen vs this point of Christian Liberty he presently in the section speaketh against two kinde of abuses of it Some there bee saith he who interpret it a licence for their sensualities appetites and libidinous affections freely without check to vse at pleasure the gifts and aboundances of Gods bounty Others who thinke this licence not vsed as it should be except the disorders be practised in the sight and conspect of men And in the first kinde saith Caluin Maiorem in modum hoc saeculo peccatur There is an exceeding offending in this our age In those dayes when this doctrin was but new Caluin saw the speedy effects of it and that there were abuses of it most exorbitant til it came to be marked for the ages blemish There is scarce a man saith Caluin who is but able to effect it whom a luxurious spender in the garnish of his table the glutting of his belly the decking of his body the building of his houses doth not delight and who doth not in all kind of delicacies indeuour to exceede all others But what of this will you say to mee what maketh this against this Christian liberty Why marke the sequell of his words you shal know where after Caluin had recounted the infinite nouelties of his times disorders he addeth this conclusion to his liberties a commendatiō haec omnia saith he sub Christianae libertatis praetextu defenduntur and al these things be not practised but defended vnder the pretext of Christian liberty alledging that they bee res indifferentes thinges indifferent and so to be vsed O God! shall wee lease reason and religion in one thing both together what meaneth this patronizing of the cause with Caluin and condemning the effects or shall we say that things indifferent commanded or inhibited by authority may be omitted or practised freely shall we auer it falsly then find fault when men do so vse them vnreasonably I am not able to conceiue the mistery of this teaching and therefore am compelled to say with Tertullian Nusquā facilius proficitur quam in castris rebellium Chap. 41. Pres vbi ipsum esse illic promereri est So will I speake of this teaching there is no better succesfull arguing then in this rebellious doctrine in which to speak alone is to proue to proue to ouercome nor can it be excused out of the forenamed father that de papauere fici gratissime suauissime ventosa vana capriscus exurgit Chap. 56. that it is but as a naughty ground maketh a good seede a cause of bad fruit no the practise of the second kind of men which Caluin mentioned as abusers of this doctrine wil conuince it cleerely that this falsly giuen Christian liberty is the naturall genuine cause of these offences and that the disorders be not abuses but effects of this liberty Errant in hoc plerique many erre in this saith he that as if their liberty coulde not be safe and sound except they haue witnes of the practise of it do vse it foolishly and promiscuously Nay saith he videas hodie quosdam quibus sua libertas non videtur consistere nisi per esum carnium die veneris iu eius possessionem peruenerint you may see some at this day who thinke their liberty not to consist nor to be but by the eating of flesh on Frydayes they thinke their liberty hath no consistence or essence but in these disorders nor can they come into possession of it but by committing of them and so it inforceth them to do them and therefore must needes be the true and proper causer of them To this see what Caluin opposeth quod edūt non reprehēdo c. that they eat flesh on Frydaies I reprehēd it not quod edūt non reprehēdo O God is it not inough for man to offēd in conceit but he must be impudēt in defēce of his opiniō must sinne haue a witnes of it or is it not sin is it not inough for men to offend but they must be cōmēded for it at least told that they shal not be reprehended O Liberty thou art the cause of all and we are all the worse for thee This opinion seemeth to be strictly religious in maintaining not a denyal but a scorne of obedience vpon consciēce to any but to God immediat when as in deed it is intollerable pride and arrogancy for that they do it not so much to giue obedience to God onely as for that they cannot bee so humble as to giue any respect and reuerence to man Shoulde the particulars of schismes bee recounted consequents all vpon this doctrine I knowe not whether you