Selected quad for the lemma: mind_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
mind_n	law_n	member_n	wretched_a	1,364	5	10.8021	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12996	A treatise on the First Psalme. By Mathew Stonham. Minister and preacher in the cittie of Norwich	Stoneham, Mathew.	1610 (1610)	STC 23289; ESTC S117850	168,319	238

discourage him snares intangle him afflictions incounter him persecutions affront him windes shake him and flouds threaten to oppresse and all to defeate the intended course of his Perseuerance vnlesse hee shall fight vnder the colours of the Lyon of the Tribe of Iuda Apocal. 5. 5. him selfe bold and confident as Prou. 28. 1. a Lyon void of feare full of courage Richard the first of this Kingdome was stiled Ceur de Lyon not so much because some say of him that he did teare out but because he bare about with him the heart of a Lyon Such hearts must we also haue if we looke to winne Gods heauenly Kingdome as he thereby vanquished the holy Land For wee must looke to haue combat conflict and battell with them which are first mighty principalities and powers and strong ●oloss 2. 15. 2 Cor. 10. 4. holdes secondly many not a principality a power and a hold as of one but principalities and powers and holds as of many thirdly which are so bloudy barbarous malicious as they haue as it were the hearts of an Adamant not to relent faces of b●asse not to commiserate hands of yron to make hauocke of all things This hath God appointed vs and this must wee imbrace as a necessary point of our calling A thing is it that God him-selfe hath in some measure typed out vnto vs in that he hath ioyned the Cherubins and the blade of the sword shaken together to shew vnto Genes 3. 24. vs that if wee mind to come to the Cherubins in his kingdome we must passe by the blade of the sword shaken in this life Which though it shall bee shaken against vs yet must we remaine vnshaken still being in the middest of al tempestes and turmoyles as the Rocke in the middest of the windes and floodes neither mooued nor moue-able for it becometh yea it behoueth vs to bee fruitfull not fearefull still This hath bin the estate of Christ of his Apostles of his disciples of Millions of his Martirs who haue not with the slothfull-one suffered them-selues to be turned out of the way because as he alledgeth a Lyon standeth in the way and heee shall bee slaine in the street Prou. 22 13. but haue themselues become as Iudas Maccabeus of whome it is said that In his actes hee was a Lyon 1 Macca 3. 4. fearing nothing but going on still like a Tree yea the * Moller 〈◊〉 Psalm 1. Palm-tree ment in this place Which the more it is pressed the better it prospereth so they the more they seeme to bee hindered the better are they fructified not only constant for the present but resolued for the time to come will bring forth fruit The third branch of the fructifying of this Tree it is Propriety Her fruit This Tree then expecteth not to be bettered and benefited by the fruites of another but for the good of her selfe and others bringeth forth her owne fruit The Doctrine of the workes of Super●rogation which the Church of Rome standeth vpon whereby an holy man may as they say not onely doe that which hee ought to doe but more then is required at his hands as the word it selfe implieth the Surplussage whereof as a Church-treasury Supererogati● quasi supèr id quodreogatur becommeth an ●duantage to others which are more defectiue may as by other many so by this Text of Holy Scripture bee conuicted to bee etr●neous that the Godly man is as a Tree which will bring forth her fruit This Doctrine of workes of Supererogation standeth vpon a double impossibility Whereof the first is that no man Christ onely excepted can in good duties doe more then sufficient for him-selfe when as alaffe no man was euer able to do that which is sufficient Which if any man be able to doe hee doth it eyther by that sufficiency which is of Nature or of Grace First he cannot do it by that sufficiency which is of Nature because we are al by nature as the Canaanites Ezech. 16. 3. that is giuen as that people to sinne and ab●omination Polluted in our owne blood vers 6. that is steined with Originall and prone to Actual corruption cast out into open field to contempt vers 5. as of whome there is no further hope to be expected For which cause Saint August moueth this question August de natur grat●a cap. 52. Why is the possibility of nature so presumed on When alasse it is wounded maymed troubled lost and needeth rather a true confession then a false defence Secondly hee cannot doe it by that sufficiency which is of Grace because the measure of Grace which wee receiue in this life is imperfect and that euen in the best Dauid maketh his supplication vnto the Lord Enter not into iudgement with thy seruant O Lord for in thy sight shal none that liueth bee iustified Where Dauid asketh fauour for Psal 143. 2. him-selfe being in the state not of Nature but of Grace because he saith with thy seruant which Dauid could not be considered as a man meerely naturall Vppon which words writeth holy August ne intres c. August de Temp. ser 49. Enter not with thy seruant into iudgement What is that enter not But stand not with me in iudgment requiring of me all thinges which thou hast willed which thou hast commanded for thou shalt finde me gui●ty if thou enter into iudgment with me Esay also including him-selfe in the number who no doubt stood in the state of Grace Esay 64. 6. witnesseth that all our righteousnesse is as a filthy cloth Paul in like manner who could say that by the grace of God he was what he was 1. Cor. 15. 10. yet in the greatest measure of this grace found hee A law in his members rebelling against the Law of his minde and leading him capti●e into the law of sin which forceth him to cry out O wretched man that I am who shall deliuer mee from the body of this death If then Dauid Esay and Paul which haue beene as tall Cedars in the Church of God haue beene def●●tiue in doing that which they ought to doe I hope it may bee granted as an impossibility concerning others being but baser shrubbes in comparison of them that they doe so farre exceed them as they haue done and doe more then they ought to doe The first impossibility both in Nature and Grace The second Impossibility whereon this Doctrine of the worke of Supere● ogation standeth is that if wee should grant that any man could doe more good workes then are required which is a t●ing that can neuer bee Proued yet could it neuer become avaylable vnto vs both because it wanteth Warrant and Meanes First it wanteth Warrant as that which the word of God which must bee the rule of our direction doth no where either by expresse word or by way of consequence affirme Noua omnia quae Christus non docuit iure damnamus quia S. Ambros fidelibus