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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	bear_v	good_a	tree_n	8,220	5	10.2554	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06068	Two godly and fruitfull treatises the one, vpon the Lords prayer. The other, vpon the sixe principles. Both penned by that learned man, Paul Baine, sometimes preacher of Gods word at S. Andrewes in Cambridge.	Baynes, Paul, d. 1617.	1619 (1619)	STC 1649; ESTC S115503	46,776	286

turned out of the kingdome of darknesse Praier presupposeth both want of that we aske and impotency in our selues to attaine it or that it is out of our power Againe the strong man holds possession till a stronger cometh Now who is of any other creature stronger then Sathan in such degree that to cast him out the Papists giue some place in this worke to the libertie of our will But though it be true we turne because we will turne to God yet we will turne doth note not the principall cause but a cause subordinate working by way of free disposition which disposition it receiueth from God not from naturall strength so that still all is by him Men turne not because they will not conuert because here noteth the fundamentall radicall prime cause of impenitent not conuerting which the wil doth by way of disposition which it hath by nature of it selfe vnto sinne But it is otherwise when we say This man conuerts to God because he will conuert for here God is presupposed the principall Agent man a secondary and instrumentall the habite disposing him to do this being grace receiued frō God not deriued to him with his nature Away therefore with Papists doctrine which make the will of man in a manner almightie God offers grace like as a Merchant setteth his wares to sell leauing it to our will whether we will buy or no. Were this true if you aske what discerneth me from another vnconuerted I answer My will I by the freedome I had of will took that proffered which another by the same libertie refused Secondly marke who must strengthen confirme and perfect all things begun in vs he sanctifieth vs throughout Euen as the Sunne first bringing light doth more and more subdue all the darknesse of the aire till it come to full strength so the same God that first dispelleth the darknesse of sinne and ignorance doth more and more perfect the light begun till it come to glorie and as the same Physition which first recouereth vs from some deadly lingering euill must after restore decayed strength and cleanse all relickes of sicke matter by such diets as Art aduiseth so God c. What then if we see all weake ready to ouerturne many graces in a manner vtterly wanting so weake they are in vs God that calleth the things that are not as if they were is the beginner and perfecter of his kingdome Thirdly that Gods kingdome is but in part come vnto vs we see not all things as yet put vnder him many not called many enemies euils vnsubdued many works of darknesse hanging about vs which must comfort vs though we find these things we could not say this praier were there not matter of this nature still dwelling with vs in our conflicting course We are said to be translated out of the kingdome of Sathan in regard that we do not volūtarily suffer vnder him as a lawful King but vnwillingly as vnder an vsurper too strong for vs. Againe he is begun to be and certainly shall be cast out Now that is said to be done which a while is so in doing that it certainly shall be finished Lastly note what euery true Christian must seeke with his vtmost endeuour that both himself and others be in subiection to God We should with Ieremie and Dauid bewaile the auersenesse of others rebellions they liue in against God and like Paul bemone the lawes of euill which dwell in vs c. Euery one would haue God to saue him but few heartily desire that God would rule ouer him How do Papists seeke to propagate the Popes kingdome They find out new worlds rather then his subiects should not be made vp how would a naturall subiect grieue to spie in himselfe much falshood much rebellion against his Soueraigne So must wee grieue that wee haue hearts so false and rebellious against God How do men professe perfect conformitie and totall subiection to men Thy will be done in earth as it is in heauen In which words two things are to be noted first the doing of Gods will secondly the manner The wil of God signifieth not his secret vnresistable will but his will as it is reuealed to vs that we should walke after it In earth Earth in this place is put by a Metonymie of the subiect for men dwelling on the earth As it is in heauen that is readily in all parts constantly with some resemblance to the heauenly creatures though not with like perfection The summe is that whatsoeuer God reuealeth as his will vnto vs which he would haue vs do or by euent maketh known as his will which wee must suffer that we may obey him both in the one and the other like as the heauenly creatures obey him though not with like perfection The things we aske are these That God would bring such as belong to his mercie frō the snare in which they are taken to do the diuels their owe will to do his owne pleasure and worke in his vineyard Secondly for our selues that he would giue vs grace more and more to renounce and die to our owne works and that he would strengthen vs with grace more fully in all parts to obey him so that we may increase like good trees in bearing the fruites of righteousnesse till we feele not our selues but Christ thinking speaking working in vs. Thirdly that he would make vs perseuer in his obedience to the end and in the end Fourthly that he would giue vs in all the euils we endure to make his will our will and blesse his Name Considerations mouing to the more deuout making of this request are these First to think how most liue in the open breach of all Gods Commandements Would it not grieue a good subiect to see men trample downe the Kings lawes and euery one runne vppon his owne head Secondly to thinke in how many things daily wee offend in our vnfruitfulnesse which maketh vs rather be vtterly idle picke strawes then gird vp our selues to holy thoughts Our idle light discourse our inordinate affections our trespasses euery where following our owne lusts Thirdly how imperfectly and in a sorrie fashion we performe our daily duties both towards God and one another what a deale of sinne cleaueth to them that we find not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we cannot perfect the things we desire Fourthly our inconstancie which maketh vs no sooner in a good thing but we are out againe and as little birds leape from pule to sprigge so we are out and in and through sloth cannot hold out at these works which are a dead worke to our vnregenerate parts Fiftly our vtter impotencie to thinke will do perfect in some sort and perseuer in any good things and the strength of our naturall inclinations carying vs another way Lastly the manifold discomforts which the diuell doth muster against vs that he might keepe vs from entring into or continuing on in any good action The conclusions are these