Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	great_a	king_n	5,512	5	3.6764	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A91883	Liberty of conscience: or The sole means to obtaine peace and truth. Not onely reconciling His Majesty with His subjects, but all Christian states and princes to one another, with the freest passage for the gospel. Very seasonable and necessary in these distracted times, when most men are weary of war, and cannot finde the way to peace.	Robinson, Henry, 1605?-1664?; Walwyn, William, 1600-1681, attributed name.	1643 (1643)	Wing R1675; Thomason E39_1; ESTC R20544	74,273	74

unto the weaker brethren but that some of them have already dyed on either side God of his infinite mercy direct them both that neither of them come short or be found guilty in either Another of the London queries is Whether if Religion and the Stat ebe in imminent danger of an Oxford party both Houses of Parliament and so great a portion as adheres unto them may not defend themselves by Armes and since Aulicus seems to be as much afraid that both Religion Laws and Priviledges of Parliament are equally endangered by the London Apprentices and those that went to Westminster some will thinke it best to answer both in one and say necessity hath no law it is above all law and though there be neither Act of Parliament Ordinance of both Houses or so much as a bare order of either necessity will notwithstanding sufficiently warrant instruct the people as certainly and lawfully though not so readily to defend themselves from ruine and destruction grant then that the danger be imminent the necessity is implied therein and all the rest will follow This is a truth though such a one as must be justly ballanced and tenderly made use of it is no doctrine of libertinisme though libertines should abuse it and for a curbe to such as would flie out on either side If all fortifications throughout the Kingdome were once demolished it would be to little purpose for a King to require more of the Subjects then the Laws permit and they had willingnesse to performe or for the representatives to engage the Kingdome farther then they that chose them shall unanimously approve thereof And since the strength and power is naturally in the people as God doubtlesse allowes thereof that they might have a possibility to shelter themselves against the extremities of tyranny in what government soever so will none truly conscientious easily take occasion hereby to deny subjection to the Powers It is not sufficient to say there is imminent danger and necessity both God and man must see it is so and unlesse we be both wise conscientious in the mangage of it standers by and others the Saints of all neighbouring States and Nations will judge otherwise thereof hereafter what ever we our selves declare therein at present what would the King or Parliament gaine thereby if either of them did prevaile by sword in such case the conquered party must be still kept under by a martiall law and power which would so long continue grievous to them both untill the whole Kingdome be weary of it and joyntly agree to cast the yoke from off them so that unlesse the conditions be free just and equall in apprehension of them both Prerogative continued unto the King Priviledges to both Houses of Parliament and Liberties unto the Subject we cannot expect a during peace much lesse a Reformation of what is amisse either in Civill or Ecclesiasticall affaires nor Gods blessing upon any of them Having thus heard what is alledged and tryed and prepared our consciences on both sides let us thinke upon a Treaty and rather then be without it the wars may still be prosecuted as if there were no Treaty And because it may seem that the King and Parliament doe not confide in one another I wish with all meeknesse and submission that they may both consider whether it is not necessary that some such middle way be thought on as neither of them remaine at the meer power and mercy of the other and yet it would not be good to divide the Kingdom again into a Heptarchie or more or fewer portions but if it should be thought fitting towards the compassing a speedier disbanding of the Souldiers and demolishing all Inland works whereby the Countrey is not only plundered of what they have at present but absolutely discouraged to till the ground and nourish cattell lest both stocke and fruit be taken from them afterwards that in this interim only each of them may have a rationall security and safeguard against the others attempt whilest the bloud which hath been so long boyling be growne cold againe and every one of us better fitted and disposed to imbrace each other more cordially that in such case and for such purpose only certaine garrisons for a short time may still remaine in some of the Sea-Ports as both King and Parliament shall approve of For more facilitating of so good a worke give me leave to premise these few things 1. That the King being but one cannot possibly overmatch the Subjects unlesse they will themselves and therefore the Houses of Parliament may with lesse danger treat him more like a King 2. The King being sole disposer of his owne may better resolve to forgoe the present enjoyment of some small part there of a while when He shall finde that God will trie Him in calling for it to purchase His owne peace and three Kingdomes welfare which both Houses cannot comply in unlesse the major part be willing 3. Though the generall good of all his Subjects ought rather to oversway a King then all his owne interests in the Kingdome yet since it is more barsh to Royall flesh and bloud borne to rule and governe others to renounce their owne just rights much more to deliver up unto the adverse party all such as have adhered to Him so may the Parliament expresse much Noblenesse and Wisdome in being tender of pressing Him with so great a tryall 4. That though either side conceive the Propositions which shall be made unequall and little hopes of bettering them for the present yet I presume the difference will not be so great but both of them may expect security therein at time of need and in case either side should take advantage and break out again a good cause and conscience with a lesse Army may more hopefully expect assistance from God to overcome a greater 5. If Armes being laid downe on both sides the King through importunity of evill counsellours should refuse to passe any other Acts for redresse of sundry grievances which the Subjects yet lye under both Houses have the same liberty to withold their consent in such other Acts as were for the Kings advantage and I humbly propound whether it may not appeare upon enquiry that concerning civill interests the Subjects for the present stand in lesse need of new Acts to be passed in their favour then the King does of Subsidies His Majesty being no little indebted His charge so much encreased and His revenue lessened 6. If evill Counsellers or Courtiers should returne againe to innovate either in Church or State they cannot have the boldnesse or power to worke such mischiese but a trieniall Parliament will easily be able to make them weary of it And lastly That it cannot be for the good of King and People that the three estates in Parliament though Armes were quite laid downe should stand severely upon the priviledge of their negative respective voyces but necessarily must comply with one another to

persons and so deliver up both them and all others that shall be found guilty unto the Civill Magistrate which may not refuse to see the execution done And because it may be objected that many places of Scripture herein alledged may as well seem to speake for a tolleration of Popery and my selfe therein to plead for it let such be pleased to rest satisfied that though I cannot for the present make full discovery in the word of God why or how Papists should be forced by fines and other penalties to be of our Religion yet I take not upon me to be spokesman for a tolleration of theirs by reason of their Idolatry but my humble desires are prostrated unto the King and Parliament that all other Christians who are now reproached under the name of Puritans Separatists or Nonconformists of what kind soever who are so far from being suspected that they must needs be acknowledged the greatest enemies to Idolatry may enjoy such peace and freedome as will permit them to keep alwayes a good conscience both before God and man Act. 24. 16. And that they would vouchsafe out of the love they beare to Gods Cause and People to take into further consideration that if as Reformed Protestants we may not suffer Papists and Turks to make profession of their Religion amongst us in a qualified and more moderate manner as in some parts of Germany where they have Churches but are not permitted their publicke Processions or open exposing of the Sacrament as they call it which no Protestants can walke the streets about without being subject to be scandalized thereat how far in such case it may be found agreeable to the Word of God for Protestants to transplant themselves by Colonies or as particular Marchants to goe and live in Turky or in Italy and Spaine especially where though they were not troubled with the Inquisition though they were not forced to Church which they frequent notwithstanding to prevent the danger of it though they might enjoy their owne Religion quietly whether they may for this respect live in Italy and Spaine where they cannot chuse but see and must likewise seem to countenance by putting off of hats setting out lights adorning with pictures hangings or otherwise that part of their houses where the Procession passes sometimes with corporall kneeling and seldome without bowing even at their owne windows and in the streets as they walke about their businesse the superstitious pageantrie of their wil-worship and Idolatry which is the condition of all our Merchants and Travellers that go amongst them And whereas many will not sticke to say that such are luke-warme or of no Religion who desire a tolleration of so many I answer That it is the freedome of their owne conscience which they desire not to be indifferently of any Religion or prophanely of none at all but that they might enjoy alwayes peaceably that Religion which they have examined and found to be the true one and not be subject to a change so often as the Civill State or those of the highest Court shall please to vary for since they are chosen anew so often as a Parliament is called they may every time be of different if not of opposite opinions and religions and far more is it to be feared that such will be found carelesse if not negligent in the choice of their Religion as little troubling themselves to trie the spirit● whether they be of God or no 1 John 4. 1. or examine the opinions and doctrines which are taught receive them currantly what ever they be so they come sealed and delivered by authority of State It hath more then once come into my thoughts what might move the wisdome of God to leave the Scriptures so liable to the diversities of interpretations which in regard it savoured more of curiosity then edisying I purposely forbore to ruminate thereon however at the same instant it came into my minde as not altogether impossible that God might be so pleased to make men more diligent and inquisitive to search after truth and conscientious in imbracing it with fear and trembling Phil. 2. 12. after which manner we are required to work out our salvation In this respect the very Law of Moses consisting in a dead letter which the Divel himselfe could scarce controvert or pick a quarrell with did not render the Jews so scrupulous and conscionable as the Gospel doth Christians and even amongst all those that professe Christianity I conceive it may easily be observed that such as study the variety of opinions and trie the spirits out of a zeale to truth choosing their Religion by their owne judgements though erronious are yet more jealous of Gods worship and conscionable towards men Shall men so far distrust themselves to feare they may be misled into a false religion or opinion because they have liberty to make profession of the truth or can a man be in a better condition then he can wish himselfe to be are we the more acceptable to God because we will not be of the true Religion unlesse we be forced thereto or are we the more excusable in being of the false because we are willing to be compelled into it is the tyranny of the body so grievous to us and are we in love with spirituall bondage To be of a Religion because it is countenanced by the law in that Countrey where thou livest or because most men are of the same is no good reason it is not a hundred yeares since Popery was established by law in England and may be so againe for all that we can tell most part of Europe still being Papists Dear Reader search examine thine owne heart and consider whether it may not be found in the last day that many men have taken up that Religion which was with most importunity thrust upon them rather then they would take paines to make triall of it Oh but some will say it is presumption to be wiser then a Synod or a State consider againe I beseech thee in the feare of God who is more arrogant and presumptuous he that seeketh to enjoy his owne conscience peaceably only admonishing and informing such as run erronious wayes with all humility and love or those that imperiously and will they nill they constraine others to make profession of such opinions as they themselves are of and yet there is no medium between an implicite faith and that which a mans owne judgement and understanding leads him to But some will still object and say what shall be done to those that are obstinately malignant and maliciously perverse in their owne opinions I answer That as in the Parable it is said If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead Luke 16. 31. So if informing exhorting and such fair means or others which are Scripture proofe doe not prevaile with such as are led into false opinions harsh and compulsive or other which are

by such as live amongst them it is observed that though from one generation to another they have matched into Christian families yet they reserve and instill their Jewish principles so subtilly into their off-spring as the children though they have remaining in them not above one two and thirtieth part of a Jew are notwithstanding knowne by infallible presumptions to be Jewes in heart though outwardly they make profession otherwise In the Gospel according to St. John Jesus answered My John 18. 36. Kingdome is not of this world if my Kingdome were of this world then would my servants fight that I should not be delivered up to the Jewes What can be more opposite unto the intentions and proceedings of our Saviour who rather than resist chose to suffer persecution unto death than these that persecute others unto death If Christs Kingdome be not of this world but if it be mysticall and spirituall then must it necessarily be erected by powerfull preaching of the Word and by the Spirit When Peter smote off the high Priest servants care in defence of his Master our Saviour bids him put up Matth. 26. 51 52. his sword and instead of commending him and his zeal in rescuing the sacred Person of our blessed Saviour saies All they that take the sword shall perish by the sword And St. Paul exhorts the Ephesians Eph. 6. 10. 17. to be strong but in the Lord and in the power of his might not brandishing the sword of civill Magistrates but to take the belmet of salvation and sword of the Spirit which is the word of God and in another place he sayes that Faith comes by hearing and how shall they beleeve in him they have not heard and how shall they heare without a Rom. 10. 14. 17 preacher And yet if it had been as good a way Paul would doubtlesse have taught it them by saying how shall they beleeve unlesse you tell them and how shall they know what is to bee beleeved unlesse you impose it upon them But this was none of Pauls Doctrine both our Saviour and his Apostles not only taught and practised but sealed the contrary with their bloud The Spaniards are blamed and that justly by all other Nations for having massacred so many millions of West-Indians in their owne Country under pretence of Religion though it be evident it was only that they might the easier rifle them of their gold and silver and so it is in all persecutions pretended for Conscience sake for did we but a little consider with our selves we would easily conclude that few have been yet so mad to put people to death meerly for Religion sake I know that many in passion rage and fury will say it is pity such Hereticks should live but when such men are in a calme mood if another Nathan like him that came to David should say unto them there is such a neighbour of mine 2 Sam. 12. 1. charitable to the poore upright in his dealing courteous in his behaviour meek and lowly minded loyall to his Sovereigne true to his Country chusing rather to suffer than offer injuries beloved of all that knew him and never so much as tainted with suspition of any thing blame-worthy till of late being accused as a Separatist for seducing the Kings liege people unto his owne Religion the Jury finding him guilty he is condemned to dye will not a tender hearted Christian be ready to reply it is pity such a one should dye and though the Law condemne him the King is mercifull and doubtlesse would reprieve him if he knew he had been loyall to his Country and committed no other sinne then endeavouring by argument from Scripture to bring others of his owne Religion now though most men or every good man would be loth that a conscientious Christian should be put to death for doing nothing but what he is bound in conscience the winning Proselites to his cause his religion which amongst so many different sorts of Christins he thinks to be the right and himselfe no lesse obliged to publish it then Peter and John who when they were commanded by the Magistrate not to speake or Acts 4. 17. 10. teach in the name of Jesus answered We cannot but speake the things which we have seen and heard And when our Saviour sent out his Apostles he said unto them What I tell you in darknesse speake ye in light and what ye hear in the ear that preach ye upon the house tops and Matth. 10. 17 2● feare not them which kill the body cut are not able to kill the soule Now though Christians generally will not acknowledge that they put any to death meerly for Conscience sake yet so long as there is a Law whereunto such as differ from us in religion or any point thereof shal be more lyable then our selves as the Jewes when they could not resist and gainsay the spirit wherewith Steven spake stirred up the people suborned and set up false witnesses to accuse him Acts 6. 11. 13. So amongst us there will not be wanting one or other who for some private interest and by-respect will finde out one to accuse others to witnesse a Jury to give verdict and make guilty a Judge to pronounce the sentence and at last finde meanes to keep the King from reprieving all of them thus conspiring to put him to death by the advantage of such a Law whereas really it was not his Religion which they so much regarded and they may cleerly say they put him not to death for his Religion but it was their owne respective private benefit and ends which corrupted them to compasse his distruction by force and colour of such a Law But why what reason which is Scripture proofe can be given why a particular Gentleman should be put out of a Mannor whereof he hath the propriety by inheritance or purchase more than a whole Nation a Nation of Infidells and Pagans for Religion sake Perhaps it Object may be said the State hath enacted a Law whereby this Gentleman 's whole revenue or part of it becomes forfeited because he is not of the true Religion whereto I answer That Popery was enacted to be the true Religion in Queen Maries dayes and that which Protestants professe Answ in Queen Elizabeths yet they could not be both the true Religion however the Subject was not suffered to say so much of either so long as they had a Parliament protection but doubtlesse all just Laws have their grounds and rule in Scripture and more exactly such as concerne Religion which is the unum necessarium and if a Pagan Nation may not be invaded in their teritories because they will not be of our Religion nor a neighbouring Christian people differing from us in some opinions why should a particular man have his only lambe 2 Sam. 12. 4. his pittance taken from him for refusing only to be of a religion or of an opinion which would absolute

upon good will the one preach Christ of contention not sincerely supposing to adde affliction to my bonds but the other of love knowing that I am set for the defence of the Gospel what then notwithstanding every way whether in pretence or in truth Christ is preached and I therein doe rejoyce yea and will rejoyce for I know that this shall turne to my salvation through your prayers and the supply of the Spirit of Jesus Christ Yea will some say great shame it were if we should not rejoyce that Christ be truly preached in what manner soever but such as we silence and persecute though they confesse and preach Christ in words yet they hold certaine erronious tenets which strike at the foundation and overthrow Christianity I desire such to remember those Scriptures which say that Whosoever is borne of God doth not commit sin for his seed remaineth in him and he cannot sin because he is borne of God Whosoever ● Joh. 3. 9. beleeveth in him shall not perish but have eternall life And whosoever shall confesse that Jesus is the Sonne of God God dwelleth in him and he in John 3 13 〈…〉 4 15 God Now as we know that David though he committed adultery and murder was borne of God notwithstanding this text because it means only that God imputes not sinne unto them that are borne of God so he that beleeveth in God and confesseth that Jesus is the Son of God though he do together with this foundation hold certain points which may seem to crosse it and be in a great degree erronious but contrary to his owne intention it is both very possible and probable that such a one notwithstanding shall not perish but God dwelleth in him and he in God In the very Bible we finde severall texts and passages which seem to thwait and contradict themselves yet we are certaine that the whole Scripture being the inspiration of one and the same blessed Spirit cannot but be at unity within it selfe and all good Christians are fully assured thereof though they be not able sometimes to make it appeare so to their weake and carnall understandings and in such cases we have the example of St. Paul Rom. 11. 13. the great Apostle of the Gentiles who though he testified of himselfe that he gave his judgement as one 1 Cor. 7. 25. 40. that had obtained mercy of the Lord to be faithfull and thought that he also had the Spirit of God yet having waded into the mystery of Predestination so far as his owne reason could arive burst out into a most devout admiration O the depth of the riches both of the wisdome and knowledge Rom. 11. 33. of God how unsearchable are his judgements and his wayes past finding out In S. Pauls Epistle to the Romans chap. 3. 28. it is said Therefore we conclude that a man is justified by faith without the deeds of the Law And St. James saith James 2. 24. Ye see then how that by workes a man is justified and not by faith only Now as we are fully assured that these two Scriptures though they differ so much litterally are notwithstanding not only in their owne being reconcileable but even in our shallow capacities and apprehensions And as God had good cause why he counted Paul faithfull and put him into the Ministery who was before 1 Tim. 1. 12 13. a blasphemer and persecuter So we may safely thinke that God can much more after the manner of men be it spoken tell how to prosper their endeavours and bring unto salvation such as beleeve in him and confesse Jesus to be the Son of God for his word and promise are engaged and cannot be frustrated through their weaknesses and unsoundnesse in some points of Discipline Doctrine or of both But it will be objected Object why should such be suffered to preach Christ who withall mix unsound doctrine since there may be teachers enough besides who are all orthodox and unquestionable I answer That this is not the true state of the case for that the Puritans or other conscientious Christians Answ hold their owne teachers to be the soundest and if they be silenced conceive they are bound without power of dispencing with themselves to heare none at all rather then such with whom they cannot possibly joyne or be present without a doubting and condemning conscience Rom. 14. 23. Matth. 13. 29 30. so that at the very best this can be but a pulling up of good wheat together with the tares which as was said before our Saviour would not have so much as hazarded and endangered or a doing evill that good Rom. 3. 8. may come of it which is as absolutely forbidden I will therefore forbeare to make any further application of Pauls rejoycing so Christ were preached in whatsoever manner but beseech with meeknesse all such as read it to pause a little and consider that since Paul rejoyced in whatsoever way that Christ was preached whether of contention envy pretence or in truth how inexcusable will all those be that persecute or silence such as preach him in any other maner then they themselves prescribe whereby many eminent abilities and gifts have been smothered and lost To the same purpose is that place in St. Markes Gospel where John in the name of the Apostles tells our Saviour saying Master we saw one casting out divells in thy name and he followeth not us and We forbad him because he followeth not us but Jesus said forbid him not for there is no man which shall doe a miracle in my name that can lightly speake evill of me he that is not against us is on our part Marke 9. 38 39 40. Paul tells the Hebrewes how He that despised Moses law dyed without mercy under two or three witnesses and askes them how much sorer punishment Heb. 10. 28 29. they supposed such should be thought worthy of who have trodden under foot the Son of God and counted the bloud of the Covenant wherewith he was sanctified an unholy thing which is a plain evidence that though such as live under the Gospel and neglect or despise the means of comming to the knowledge or yet speake against the truth thereof deserve greater punishment then those that violated the law of Moses which was certaine death in the mouth of two or three witnesses yet he saies not that it ought to be so under the Gospel but though he aggravate the crime as far more heynous under the Gospel yet he declines to say they should be punished corporally in this life and plainly insinuates that it must be left untill the day of judgement as appeares by the coherence with the words which follow where he brings the Lord in saying Vengeance is mine and I will recompence it and againe Ver. 30. 31. The Lord shall judge his people It is a fearfull thing to fall into the hands of the living God And this is yet more manifest if we

and Reply Answ none but coercive will prevaile if they had order to make use of them how can they be sure that forcible means would have better successe and how much more blameable are they that use them when they neither have commission nor assurance that they shall prevaile Our Saviour told his Disciples That if they were of the world the world Joh. 15. 19. would love his owne but he had chosen them out of the world and therefore the world hated them and lest this should not prove a sufficient item to them and us St. Paul tells us plainly How all that will live godly in Christ Jesus 2 Tim. 3. 12. must suffer persecution whereto that we may be the better induced our Saviour in his Sermon on the Mount amongst other blessings pronounces this unto them Blessed are ye when men shall revile you and persecute you Matth. 5. 11. 12. and shall say all manner of evill against you falsely for my sake rejoyce and be exceeding glad for great is your reward in heaven for so persecuted they the Prophets which were before you And lest such poor distressed Christians should be to seek how to behave themselves in so great a temptation and distresse the blessed Spirit of God by St. Paul to the Romans instructs Rom. 12. 14. Mat. 5. 44. Joh. 5. 16. 15. 20. 1 Cor. 4. 12 us to blesse such as persecute us so that in these and many other Scriptures we have the practise of persecution given us as a sign to know the Church malignant by and to be persecuted as a love token and most peculiar livery of Jesus Christ to distinguish true from false beleevers And if it be objected that then there must be no true Church amongst Christians and that all of them doe persecute one another more or lesse Object it wil notwithstanding follow that such Christian States and Churches as Answ persecute most are most corrupted and though I could hope for their sakes which still retaine it with lesse rigour that every smaller degree of persecuting Christians which differ from them in opinion may not hinder such to be true Christians though imperfect and failing in this particular yet my earnest desires are that all such as are causers counsellours or instruments promoting or not endeavouring and disswading persecution will seriously consider with themselves whether the thus persecuting one another by Christian Churches which differ in opinions though it should not hinder them from being true Churches yet if it may not be found at least an errour and exceeding great blemish in them all even those that use it seldomest and in milder manner expressely forbidden in so many places of Scripture and continually declamed against by the whole proceedings of our Blessed Saviour his Apostles and most conscientious and truly mortified Christians famous for greatest piety and devotion in their respective generations St. John saies That light is come into the world and men loved darknesse Joh. 3. 19 20 21. rather then light because their deeds were evill for every one that doth evill hateth light neither commeth to the light lest his deeds should be reproved but he that doth the truth commeth to the light that his deeds may be made manifest that they are wrought in God Methinkes we may well resemble the true professours of Jesus Christ to those that seek the light that the truth which they teach may be made manifest and contrarywise such to be false prophets and hypocrites that hate the light lest their beloved errours and counterfeit doctrines should be discovered reproved and forsaken Indeed many a man hath been over confident and delivered up his body to be burnt in a bad cause but this should make such as have a good one to gather so much more courage to themselves and not decline any lawfull triall or disputation whereby falshood would be vanquished and the light of truth shine out so much more amiable and bright as before it had greater opposition In the ordinary course of the world betwixt two which are at law together when either of them uses meanes to prolong the suit and prevent what possibly he can the comming to a judgement may we not say and that justly too that such a man hath a bad cause or else that he hath not all his proofes and evidences in readinesse especially if we suppose that he knew he had a Judge who both understood his cause fully and would infallibly do him justice surely the same may be said and that more warrantably concerning Religion and differences in opinion about any point thereof Confidence and boldnesse prevaile sometimes and that not a little even in a bad cause but never fail when they maintaine a good one we may see it in the Acts that both Peter and John with the cause of Jesus Act. 4. 13. Christ sped the better for their boldnesse which when the Scribes Elders Annas and all high Priests kindred saw and perceived that they were unlearned and ignorant men they marvelled and took knowledge that they had been with Jesus And beholding the man which was healed standing with them they could say nothing against it and how wonderfully the cause prospered hereupon appears in that fourth Chapter to the Acts which is well worth reading out and cannot by a heart truly sanctified be passed over without great admiration St. Paul confirmes it Eph. 3. 12 Phil. 3. 19. 20. 25. unto the Ephesians saying That through faith in Jesus Christ we have boldnesse and accesse with confidence And to the Philippians he hath yet a fuller expression where he sayes I know according to my earnest expectation and hope that in nothing I shall be ashamed but that with all boldnesse as alwaies so now also Christ shall be magnified in my body whether it be by life or death and having this confidence I know that I shall abide and continue with you all for your furtherance and joy of faith Surely as all true Beleevers have the same good cause and Gospel so can they not possibly fare worse if they had but such a faith and confidence as Pauls was Now Jam. 2 2 true and lively faith cannot be without works and the most eminent and glorious worke of all is to seek the propagation of it in such means and manner as are most warrantable and likeliest by the precept and president of our only wise Saviour and his blessed Apostles to prove successefull Oh let us not then defer the practise of it any longer doe we suspect that errour should vanquish truth this is so vaine that no man will confesse so much but for their full conviction if they were so conceited let them take notice what St. Paul saith to the Corinthians We cannot do 2 Cor. 13 8. any thing against the truth but for the truth we may plot contrive and endeavour whatsoever our owne depraved natures will suggest us to against it but great is