Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	believe_v	church_n	true_a	1,441	5	5.0713	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26882	Catholick communion doubly defended by Dr. Owens, vindicator, and Richard Baxter and the state of that communion opened, and the questions discussed, whether there be any displeasure at sin, or repentance for it in Heaven : with a parallel of the case of using a faulty translation of Scripture, and a faulty lyturgy.	Baxter, Richard, 1615-1691.	1684 (1684)	Wing B1208; ESTC R11859	46,778	44

it is not his If you can and will but tell me that you believe it not to be his that I may have but so much to say I will thank you and make it publickly known Either the Cause and Arguments are true or false If true defend them If false are they not dangerous in so great a Cause and at such a time when they tend to drive hundred thousands from all Church Worship and Communion and to persuade Men into scandalous suffering for ill doing I think it laudable in you to honour the Doctor and if you be the Man I conjecture you are I think it 's specially incumbent on you As to your hints of suspicion of my sense of old differences if I know my heart I forgave and fully put up all Personal Quarrel long ago But the National Concerns made so deep a wound in my heart as never will be fully healed in this world But this leads me to the second part of your reproof II. I do but tell you my reasons for naming the Doctor but I undertake not to justify either that or the manner of my writing from mistake imprudence or other such faultiness I suppose you to be a Man whom I take from my heart to be far wiser and better than my self And therefore as I thank you for your gentle friendly reprehension so I profess that my very esteem and reverence of your judgment maketh me suspect that I have done amiss when I see it not in the Cause itself That I could have defended the Cause of Love and Communion against those Arguments without taking notice of the Author and without wronging the Non-conformists who will be charged by his name I did and do wish but I thought it could not well be done If in this I mistook I ask pardon of God and Man for so I must do for my sins known and unknown And as to the manner of my writing again I say I am convinced that all that I do is faulty and cannot but have some favour of the ignorance and imprudence and forgetfulness and other faults of the Author I read over your Animadversions and 1. I see at present some words of my own that I much more blame my self for writing than you for blaming 2. What I yet see not to be faulty your Authority shall make me yet suspect and further consider 3. I see very many passages where I am confident the mistake is yours sometimes mistaking the matter and sometime my words What good will it do the Reader or you or me to give the world an account of all these and to drown the Cause in abundance of self-defending words Indeed I have neither time nor mind to write a Book now for my self-defence The greatest Affliction I have by this Controversy as Personal is this diverting of my thoughts so near my last hours from things more agreeable to my Case And far be it from me to be confident in justifying my faulty writings when I am going to the Judge that will take that for an aggravation of my sin But I durst never forsake publick Communion nor my own work because I cannot have one and do the other without fault I am suspicious there may be more faults in me and my writings than either I discern or you or any such have told me of And if I could prove that your mistakes are the ground of your Accusation I see by your noting my numbring the mistakes in matter of Fact in the private Letter to me how you would take it Therefore instead of writing for my self I will give the Reader this concession and advice Readers I think it is little of thy concern to know whether I be wise or unwise good or bad or whether I did well or ill in naming Dr. O. or whether the manner of my writing be much or little to be blamed On condition you will agree with me in the cause of Love and Concord that I defend Lonly then intreat you that what imprudence unskil fulness rashness or other faults you find in me or my writings you will the more carefully your selves avoid them and do better And if you judge me to do ill when I do my duty and think very hardly of me for being against your way I unfeignedly forgive you and if you forgive not me I can bear that I was aware that I should be ill spoken of by many whom I love And I am not Ambitious to be ill spoken of If Folly make me exercise self-denyal it is for somewhat that I thought had been better then all the Love and Praises which I deny I flatter no Party and I look to gain by none I have gathered no Church to depend on for kindness nor is the fear of displeasing them a by as to my judgment And if it be otherwise with any I think were they like to have need of men in this world as short a time as I they would make as little of mens good or ill thoughts and words as I do except for the sake of other men Therefore Reader think of all the rest what you see cause so you will but agree in the Cause that I am defending That is I. That GOD IS LOVE and he that dwelleth in LOVE dwelleth in GOD and GOD in him 1 Joh. 4. II. It is the Prayer of Christ that all who shall believe may be one that the world may thereby be brought to believe that the Father sent him Jo. 17. 21 22 23. And that they must love one another even as he hath loved them by which it is that all must know that they are his Disciples Jo. 13. 34 35. III. This Love must extend to all that are of one Body one Spirit one Hope one Lord one Faith one Baptism one God and Father of all And this Unity of the Spirit must be kept in the bond of Peace Eph. 4. 3. And if it be possible as much as in us lyeth we must live peaceably with all men Rom. 12. 18. IV. Christians must love one another with a pure heart fervently 1 Pet. 1. 22. with a Love which suffereth long and is kind envieth not is not easily provoked thinketh no evil beareth all things believeth hopeth endureth all things Rom. 13. V. Yet must they not be so tender of each others Honour as of Gods nor justify the sin of any nor make mens names a snare to draw the weak to sin nor think that Love and Peace can be justly vindicated without gain-saying the Errours which oppose them nor that Christ broke the Law of Love by his sharp rebuke of Peter that tempted him to forbear the work of Love nor by rebuking the hurtful zeal of James and John nor by being angry with those that forbad little Children to come to him nor Paul by withstanding Peter in his Separation VI. Christian Love must extend to those that differ from us though faultily in Cases of tolerable infirmity so as not to judge or

name Dr. O. in my Cure of Church Divisions or his Books I told you great reasons against it what now you call a brave advantage would have been otherwise called by yours I was not inclined to note a little evil among much good If you cannot see the Doctors Arguments there answered by me I cannot help that Must. I transcribe them to convince you Pag. 177. Dâ—r 32. Obj. Where hath God given any men power to prescribe impost Forms for others or commandea others to obey them Read the answer pag. 178 179 180. At least not on Ministers p. 181. Christ hath given gifts to all his Ministers and commanded them to use them They use them not when they use imposed Forms So pag. 190. p. 196. of approving of sin and signifying Consent by joyning More fully p. 201. And in my Christ. Direct If you never found these Arguments there answered in Dr. O. Book I cannot help that others have Pag. 11. I thought you had known how usual it is to speak to the second person in answering Books many hundred years old If not you have free leave to take it for my folly I 'le not contend with Quakers whether we should say You or Thou nor with you whether it be better to say Him or You. You say It displeaseth him not Pag. 15. If numbring mens Errours used to do hurt be worse than committing or defending them I mistook Pag. 16. I consent that you do so by me so you speak nothing but truth 2. Repentance is a hard work and the impenitent impatient therefore we all suffer what we do Pag. 17. My Pleas for Peace have been all ill taken by the other side And which of you therefore were so offended at them 2. I am sorry that you seign the healing Parliament to have disowned our Repentance I preacht to the Parliament but once and it was for Repentance I have oft publickly accused my self and I hope I break not the Act of Oblivion by it They forbad reproaching and troubling one another but not remembring our sin nor seeling when we suffer nor asking what caused it to stop the like again if not for a cuâ—e But dear Brother do you not know that it was your divulged Writing that rubb'd upon the sort and broke the Act of Oblivion if this be breaking it Did it not tell what work the imposing the Lyturgy had made against Reformation for Ignorance Rtviling and Reproaching the Spirit sit up ungifted Ministers made great disolations in the Church silencing painful Ministers ruining Families destroying Souls c. Do you think this broke the Act of Oblivion or is condemned by the healing Parliament or doth nothing break it but on one side Look on both sides and tell me how such Arguments misused should be answered but by shewing that there was danger and ill effects also on the contrary extream Did the Parliament forbid one side only this Commemoration I pray you if but one side may be called to Repent let it be us that we may be forgiven Pag. 18. If you know not that the Principles of Separation were the great cause in Armies and elsewhere of the subversions and confusions which brought us to what we have felt I do And you would not at once live under the fruit of it as we now do and I yet make so light of it as to take it for a noli me tangere if it had cost you as many painful days and nights as many ungrateful disputes as many groans and tears and as much blood as it hath done me And how little is my part to that which England cotland and Ireland hath suffered even by that cause conjunct with Pride and Ambition these sourty years If I may not have leave to say as Bradford Repent O England you should give me leave to Repent my self that ever I preacht one Sermon with any byass of overmuch desire to please Persons of the accusing separating humour Pag. 19. I said of our late overturnings in England that all this is publickly known Many late Volumes on both sides record it were it but Whitlocks Memorials it were enough The Nations ring of it and I have ost lamented it heretofore and you mistaking all this seign me to say that the passages debated in Dr. Owens Papers and his words were all known before and so bestow many reproofs upon a fiction of your own Pag. 20. You would put such terms upon me in dispute a Veron devised to put on the Protestants I must oppose his Doctrine only as in the Syllables written Accidentals in Worship signify you think at least an Integral Part. Doth in turn Accidents into parts Are Accidents parts because Inherent Are not your Quality Quantities Immanent Acts Passions c. inherent Is not Kneeting putting off the Hat Methods Translations Meeter Tunes c. in the Worship of God And is it unlawful because in it If it be therefore a part of Worship you must conclude that either all these are unlawful or that it 's lawful for men to make parts of Gods Worship 2. Are all things duly belonging to it parts of it I believe you own none of this your self Pag. 21. The Doctors 7th Argument was that this practice condemneth the suffering Saints of the present age rendring them false Witnesses of God I answered Let us not stand to any dividing Principle or Cause lest the Saints be blamed that have fathered it in God I used the word Saints but as repeating his own phrase And this you make to have better become the Observator Is not this partiality May the Argument use a term which the answerer may not repeat And dear Brother is it not a sad case if among the many ill causes fathered on God any or all of them should say We must not repent â—or amend lest we be blamed as false Witnesses of God Pag. 22. Sir if telling me of any sin that ensnareth Souls be using me more scornfully then the most virulent adversaries spare me not but use me so wo to me if Repentance become odious and intolerable But I must stop lest I cross my purpose of not writing for my self but you The conclusion of all is dear Brethren the longer I study the Gospel and the longer I live in the world the more fully I am Convinced that Love is the great work of the Spirit and the Men that Love most are the best Men and those the worst that have least love And I would write in golden Letters as my Motto GOD IS LOVE and he that dwelleth in Love dwelleth in God and God in him And if Christians loved no more than others they would be no better than they And that Love desireth union and familiarity and that censoriousness contempt and flying from each other both signify and breed hatred Could we but so live as to make all our Enemies believe that we heartily love them it would conquer their enmity and tie their Hands and Tongues by reconciling

Bishop of Lincoln the Bishop of Hereford Dr. Peter Moulin Dr. Stillingfleet and many more have done is known Your Mr. Mat. Mâ—ad once commended a Conformist for a Benefice to me with these words I take him to be the holiest Man I know I have loved him the better ever since for his Candor Charity and Impartiality SECT 6. An Expository Advertisement about naming faulty Persons AS all men ought to have a just regard of their own and their neighbours reputations so the over-much tenderness of the guilty and the proud doth make it a matter of much difficulty for an impartial man to know whether and when he should name or make known the persons whom he doth oppose or blame Though the resolution seem easie both to them that have no charity to caution them and to them that will do no duty that displeaseth others Being called to review my own practice in this I shall give the World an account First of my Judgment in it and then of my doings I. I take such a nomination to be a duty in these cases following 1. In case of necessary defence of the Truth against some dangerous Errour of some men otherwise pious and tolerable the greatest Pillars of the Church have usually named them I hope all those Iudaizers that Paul so sharply writeth against were not in a state of damnâ—tion Doubtless Peter and Barnabas were not Gal. 2. nor I hope Demas nor all the rest that he saith were not like-minded to Timothy but sought their own and not the things of Jesus Christ And I hope the like of Diotrephes much more assuredly of Iohn that blamed him though that beloved Disciple is thrice named as culpable seeking to be greatest and offering to call for Fire from Heaven and forbidding one to do Miracles in Christs Name And Peter oft and once tremendously Matth. 16. rebuk't by Christ. The sins of Noah and his Sons Lot and his Wife and Daughters Sarah Abraham Isaac Iacob and his Sons Moses Aaron Miriam many Judges Eli David Solomon Rehoboam Asa Hezekiah Iosiah and many more are left on Record in Scripture with their names by him who is LOVE it self and hareth uncharitableness And though we believe not all that Bernard Walaf Strabo and such others though good men believed of Peter Bruis Henricus and other Albigenses Waldenses and Bobemians much less all that Tho. Waldensis saith against Wickliss the wisest Reformers have seen cause to mention some of their mistakes Luthers first mistakes while he disowned not the Papacy and his after sharpness against Carolostadius and Zuinglius are recorded by many that dislike them as he recordeth his distaste of those aforesaid and many more whom he dissented from All that are contradicted by name are not taken by sober men to be graceless or intolerable Swenkfeldius was a man of honour and his Character was that he had an honest heart but not a regulated head and yet the generality of Reformers cryed down his Errours and Sect. The Calvinists write for Communion with the Lutherans and the Moderate Lutherans love the Calvinists yet they write against each other by name as too many Volumes openly shew George Major was a wise and good man though Schlusselburgius and such others number him and his followers as Hereticks as Caâ—â—viâ—â— doth the Calixtines Nicholas Gallus and Amâ—sdorsius were noted Divines and Century Writers though they so used Major and maintained that Good works are not necessary to Salvation for which wiser men did write against them Mat. Flac. Illyricus the chief Century Writer was a Learned Zealous Protestant and yet many more than Melancthon and Beza have left as a blot upon his name that he was so fierce against Ceremonies and unpeaceable and that he maintained that Original Sin is the substance of the Soul Andrew Osiander was a very Learned Protestant high in favour with his Prince yet he and all his followers greatly opposed by the Orthodox Reformers for maintaining that we are justified by Gods Essential Righteousness made ours And Fuâ—ccius sped the worse for following him though it was for State-Councils that he died How high a Character doth Melancthon and many other the greatest Divines give of Hubertus Languetus as an Honourable Learned Pious Excellent Man and yet it 's now scarce denyed but it was he that wrote Iunius Bâ—â—tus though it was long falsly charged on Beza and the Noble â—â— Plessis Doubtless Cassander Erasmus Wicelius and Grâ—tius were men of great worth that yet for peace owned the Roman Church and Corruptions so far as is not to be justified or overlookt All the Germane Prophets or Fanaticks that Chr. Beckmans Exercitations name and copiously confute were not ungodly or intolerable men Whatever the Paâ—â—câ—lsians Weigâ—lians and many of the rest were I know not but sure Thâ—ulerus was a godly man and Grotius commendeth Iohn Arâ—di and his followers as men of piety and peace and notwithstanding his vain affected words Iacob Behmen seemed a pious man and I loved many of his chief Followers in England of my acquaintance because their Spirit and Writings were all for Love and Peace and their difficult Gibberish made me fearless of their multiplying or ever doing any great hurt And the Papists quite out-do us in naming their Opponents and their Errours and yet not renouncing Communion with them but keeping them in the bosom of their Church as whole loads of Books written by the Schoolmen and several Sects and Orders against each other shew And specially the Controversies between the Seculars and Regulars sharply handled by Watson in his Quodlibits and divers others And newly Peter Walsh that calls himself Valesius and Sâ—rjeants and his Blaklows Controversies tell us more But none more than the Jesuists and Jansenists did we differ about half as many and weighty points as are recited in the Iesuites Morals and their Charge against the Iansenists we should scarce think each other fit to be Members of one Communion And naming Opponents is oft necessary to make the Reader know what Books we write against for distinction sake 2. And there is yet another great cause of naming faulty men both otherwise godly and heretical The Duty of a Publick or National Repentance oft requireth the mention of publick sins and sinners specially if they be our own God long forbeareth the publick National sins of Ancestors to see if Posterity who are the same Naâ—ion though not the same Persons will prevent his Judgments by Repentance In which case they must confess their own and their Fore Fathers sins This was the due practice of the Church of Old as Psal. 78. 107. and many other shew and the prayers of Ezra Daniel and others they named many and bewailed more of their National and Fore Fathers sins and if they do not Christ will name them for them as he did the blood shed from Abels till Zachâ—rias and will revenge all together on the Impenitent Generation Matth. 23. It was not to call dead

Ministry and me I answered him modestly in my Book called The unreasonabless of Infidelity The Ranters I detested The Quakers when they bitterly reviled me I gave free leave to dispute with me in my Congregation as long as they would The Seekers that said Scripture Church Ministry and Sacraments were all lost till new Miracles restored them I dealt with peaceably But I confess I took all these for such as were as unfit for my Communion as they thought me for theirs and mischievous to the Souls of Men. But I never thought of as equal with these the Persons that I then wrote against as Antinomians nor those that I now name on such accounts I know that the Libertines Opinions called Antinomianism by too near consequence subvert the Gospel But I believe that the good men did not see such Consequences but believed the fundamentals whâ—ch they so subverted and erred through ignorance and unskilfulness and confusion in managing Disputes and zeal for Free-Grace drew them in the dark to injure and dishonour it These erroneous Men for ought I know might love God through Christ more then I and if so they were so much better men then I. Amesius saith that Theology is so connext that every Errour by consequence overthroweth the foundation If that be so who is not guilty of it I write here against no man as Episcopal Presbyterian Independant Erastian or Anabaptist but only against hating one another on such accounts and doing those things by alienation excommunication opposition or other aversation unnecessarily which signify detestation or want of Love or tend thereto As to the men named by me take not the knowledge of their Opinions from me but from their publick Books Mr. Erbury Prince Lilburn and such others have spoken too loud by the Press I think much better of Mr. Saltmarsh W. Sedgwick Den Hobson c. and yet better of Mr. Powell Cradok Lloyd whom I named whom you may know in print The last by a Dialogue between Martha and LÃ¡zarus about his Soul and Letters to Mr. Erbury That which I say of such I fully believe that is 1. That the Dr. greatly mistakes in his intimations as if Lyturgies had been the only cause or at least greater than they were of a defective Ministry when so many of its greatest Adversaries have been so faulty and defective 2. Because those Errours may be dangerous to the hearers which God forgiveth to the ignorant speaker I assert that sound Doctrine read out of Notes or Books is less hurtful to the Hearers then dangerous practical Erroâ—r delivered with fluent extemporate fervency and that when Calvin Hildersham and such great and holy men prayed usually in the Pulpit by a Form they failed not of the Spirits help so much as they that extempore pray erroneously And that Mr. Phil. Nye spake not mistakingly when to me he wish't that the publick Congregations in Wales had good Sermon books read to them though men should call them Homelies in contempt not to put down Preaching but where it 's wanting And that a very excellent Ministry beyond Sea use publick Lyturgies and Pulpit Forms And excellent Holy Men in England long used the English Lyturgy from whom I never would have separated even such A. Bishops and Bishops as Granmer Parker Grindal Abbot Uâ—her c. Ridley Hooper Farrar Iewel c. such holy Teachers as Bolton Whately Preston Sibs Crooke Bifield and abundance like them Men of such rare Learning and Piety as Davenant Gataker Stoughton Bishop Miles Smith Dr. Field c. And I do not believe that the Westminster Assembly were all save eight Ministers void of the Spirit or unfit for Communion while they used the Lyturgy Nor yet that of the 9000 that were in the publick Churches in 1659. or 1660. the 7000 that Conformed Aug. 24. 1662. were suddenly made insufficient if they were sufficient before though I meddle not with the question whether they did well And yet against the contrary extream I say if many thousands be not in Heaven whom Bishops have Excommunicated and thought intolerable yea whom great Councils have called Hereticks wo to those Bishops that are worse than they I conclude with thanks to my Reverend Monitor and tell him that I would sain whose Censure soever I undergo avoid both their sin who undervalue mens Piety for tolerable Errours condemn those that are better than themselves themselves by consequence much more and theirs who in honour of good mens names extenuate their dangerous errours and practices and hinder publick Repentance forgiveness and deliverance by hiding or smoothing over publick sins But being my self lyable to forgetfulness when I remember what answer a false Argument calls for and what notice young people need for their preservation I am sometime less sensible of the impatience of the partial and mistaken and how much harder it is to bear blame then to deserve it and how ill the effects of their impatience may be Therefore while I stand to the Rule that he mentioneth if I have by ignorance hast or any other Cause done that by naming or confuting any which hath truly a greater tendency to do hurt than to do good I repent of all that 's so said and done and ask forgiveness of God and Man And if any be unhumbled for the publick sins of the Land or any Party of their Minds which have dishonoured God and our Religion and hardened Adversaries and brought us all into distress and threaten yet worse to all the Land and our Posterity the Lord humble them before it be too late And if any that are far worse themselves take advantage from any mens Errours Misdoings or Confessions to feed their own and others malice to reproach Piety to oppress or calumniate the Innocent and lay the faults of a few that got military advantages upon them that were furthest from the guilt yea on the Nation and the Protestant Cause the day is at hand that God will vindicate the just and stop the mouths of false Accusers with as great severity at least as we can well desire And delay is no violation of his promise Though he stay long he will avenge them speedily Luke 18. And he knoweth that their day is coming And then we shall say it was the fittest time POST-SCRIPT REader the sight of a Book of one Mr. Edw. Petit called Visions of Government calls me to tell you that all his reviliuâ— language needs no reply or confutation But his story about Major Iennings how I stood by while he was wounded and encouraged it and took the Meddal from about his neck is already by me confuted before my Defence of the History of Councils which I have made known to Mr. L'Estrange and Major Iennings And though the Rector of Burton in the Life of Dr. Heylin publish it with Major Iennings affirmation I do here again as in the presence of God take a voluntary Oath that it is false and that I was not near him at that time nor never saw the man in my life unless I might see a man unknowingly in a Congretion or distant croud nor did I see any wound him nor take any Meddal of him But that in the house where I was I heard the Soldiers tell how they wounded stript him and took his Meddal laughing at a silly Soldier that called it a Crucifix And the man that took it offering it to Sale I gave him eighteen pence for it and some years after sent it Major Iennings freely which it seems made him think and rashly affirm falsly that it was I that took it from him As for the rest of the Diabolism of that Book and his and others uncessant charges from one Book retracted so many years ago and accused by my self consenting to the Oxford men that burnt it it doth but tell the world what furious implacable wrath in the engaged Enemies of Love and Peace can do and sheweth itself more effectually then any other can As do three others that have taken the like course FINIS

Selected quad for the lemma: cause_n

Text snippets containing the quad