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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	wit_n	word_n	write_v	142	4	5.0105	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08981	Christian advertisements and counsels of peace Also disswasions from the separatists schisme, commonly called Brownisme, which is set apart from such truths as they take from vs and other reformed churches, and is nakedly discouered, that so the falsitie thereof may better be discerned, and so iustly condemned and wisely auoided. Published, for the benefit of the humble and godlie louer of the trueth. By Richard Bernard, preacher of Gods word.	Bernard, Richard, 1568-1641.	1608 (1608)	STC 1927; ESTC S113766	84,709	210

do well euen in that particular which we obey in which men vsuallie for conscience sake inquire not into but doe rest themselues with a generall commandement of obeying lawfull authoritie so it bee not against a plaine commandement of God What therefore doth let but that a man may so satisfie himselfe in matters Ecclesiasticall The curious searching so particularly into euery thing to haue full satisfactiō hath so wrought in these daies vpon mens wits to bring distinctions that the more men seek in doubts for resolution the further are they from it Oh daies full of distractions what counsell shall I here take and giue I. Keepe al maine truths in the word How to settle a mans conscience to preuent scrupulofitie and perplexitie which are most plainly set downe an● are by the law of nature ingrauen i● euery man II. Beleeue euery collection truly an● necessarily gathered by an immediat● consequence from the text III. Follow euident examples fit fo● thee either as a Christian or as thy speciall calling requireth IV. Auoid that which is plainly forbidden or followeth necessarily by an immediate consequence V. Intertaine true Antiquitie follow the generall practise of the Church of God in all ages where they haue no● erred from the euident truth of God VI. If thou suffer let it be for known● truth and against knowne wickednesse for which thou hast examples in the Word or examples of holie Martyrs i● storie suffering for the same or the like But beware of far fetched consequents or for suffering for new deuices and fo● things formeriy vnto al ages vnknown● seeme they neuer so holie and iust vnto man If yet thou doest iudge a thing commanded a sinne and not to be obeyed for thy helpe herein I. Quaere Whether that which is How a thing vnlawfully commanded may be lawfully obeyed wrongfully or sinfully commāded may not yet neuerthelesse bee without sinne obeyed as Ioab obeyed Dauid in num●ring the people Then be not thou to ●lame but do what thou oughtest al●eit others do what they should not II. Quaere How thou dost reckon it ●uill if simplie then finde a prohibiti●n else Where no law is there is no ●ransgression if accidentally that is in ●he abuse that may be remoued or in ●espect of thy ignorance of the lawful●esse making thee to doubt and so sea●ing to offend vse all diligence for re●olution And if it bee not a knowne sin ●o thee certainly but only by probabi●ties Quaere Whether probabilities of sin●ing How probabili●ie of sinne cannot excuse due obedience to a sinfull precept Vide Pouelum lib. de Adiaph cap. 11. pag. 116. may giue thee a sufficiēt discharge ●or not obeying a plaine precept and to ●eglect necessary duties otherwise both ●o God and man If yet thou doest thinke thou shalt ●ot do well albeit the Gospell may be ●eely preached thereby to yeeld so much to the euill disposition so supposed of men thinke how S. Paul value● the libertie of preaching the Gospell who since the Ascension of Christ afte● that the Ceremoniall law was abolished when he had preached against it an● against Circumcision yet did check● himselfe publikely and with a place o● Scripture for speaking as he did again●● a Simonicall a false in respect of hi● entrance a persecuting and murdering high Priest he obserued legall rites h● circumcised Timothie and did not find● fault with things not altogether to be● approued so long as they were no● made a part of Gods worship and a● this hee did to procure free libertie t● preach the Gospell And for yeelding somewhat to me● euill dispositions I say but thus Quaere How it could stand with M●ses How oftentimes somewhat may be yeelded to the euill disposition of men faithfulnesse to grant a bill of D●uorcement contrarie to the law of Mariage contrarie to the first institutio● from the beginning for the very hardnesse of the peoples hearts and to pr●uent a greater mischiefe If this happely trouble thee in doin● what thou mayest and oughtest that thou shalt offend many whom thou wouldest not offend I. Quaere Whether it bee an offence How we ought to carrie our selues in offences taken iustly giuen by thee or taken without iust reason of them thou not offending and they displeased the fault is their owne and thou not chargeable therewith II. Quaere Whether they be offended in respect of what thēselues know or but lead by affection disliking of other mens dislike Intreate the former to let thee abound for such things in thine owne sense and shew them that herein thou mayest brotherly disagree for the later informe his iudgement if he will yeeld to reason if not then III. Quaere Whether thou art boūd to nourish vp such a one in his folly and to respect his partiall affection being more caried away with an ouerweening of some mens persons then any thing at all with the right vnderstanding of the cause If they be men of iudgement and will contend with thee be not troubled with what witte can inuent to say but what is truely spoken from the Word not by farre conclusions but by a neare consequence and plaine euidence of holy writte If thou canst answere the substance of that which is obiected let their vaine conceits or subtilties passe neither thinke that thou art ouercome or art bound to yeeld vnto them as one conuinced in iudgement because thou canst not see euery deceiueable replie to giue thereto an vnanswerable reason to take it away If ignorance make a conuiction Sophistrie be the meanes then should men be easily carried about with euery winde of doctrine There is no Heretique but hath his arguments nor any Sect but hath conceits and Satan by his Sophistrie helpeth both euen to beguile other and to deceiue themselues the more too IV. Quaere What authoritie may do Note well in things externall for outward rule in the circumstances of things and then Whether Authority commanding doth not take away the offence which might otherwise be giuen in a voluntarie act V. Quaere Whether a man should stand more vpon auoiding dislikes in priuate persons then offence to publike authoritie Whether this be not an humouring of men to encrease discontentednes rather then to endeuour to preserue wherein thou mayest the publike peace and welfare of a Christian State or Whether it were not better to crosse some mens affections without sinne to God then that otherwise thou shouldest stay the passage of the Gospel neglect most certaine duties let people perish open a gap to the enemie lose thy libertie and no whit better the Church It were better wherein thou lawfullie mayest that after the Apostles practise thou diddest become all things to all men to winne but some Studie studie saith the Apostle to be quiet follow those things which concerne peace and let me intreate thee to keepe patience within thee Vse charitie abroad attempt nothing rashly know things first rightly be zealous but iudiciously

exhortations dehortations reprehensions godly examples such like not to proue corruption or wants when good things imposed are not done and euill forbidden are not auoided but to prooue a falsitie which cannot be As for example the fift Commandement biddeth a childe to be obe●iēt to his parents and Christs example of obedience to his parents shewes that ●t so ought to be but shall we therfore conclude that hee which is not answe●able to the commandement and ex●mple of Christ is a false childe or ra●her that he is a disobedient and not a good childe and yet if you doe marke ●heir Scriptures they doe alleage much against vs and our Churches to this purpose which is an vtter abuse of thē III. In alleaging Scripture not to proue the thing for which to the simple ●t seemeth to bee alleaged but for that which they take for granted and is the matter in controuersie and often hardly fit for that As for example one of them saith that al the truth is not taught in our Church and to prooue this he citeth Act. 20. 21. where the Apostle saith hee kept nothing backe but shewed all the whole coūsell of God Ergo the Church of England doth not teach all the truth of God which is the matter in question and vnreproued this should rather haue been gathered that therefore euery Minister ought to hold nothing backe b● should teach the whole will of God and not because the Apostle did so therfore we do not so In their writing may be sound such quotations IV. By bringing in places setting See their book of the description of a visible Church and obserue the quoted places answered by Doctor Allison foorth the inuisible Church the excellencie and graces thereof and holinesse of the members to set foorth the visible Church by as being proper thereto as 1. Pet. 2. 9. 10. and such places * which is as much as to make the proper qualities of a mans soule to bee the qualitie● of the bodie properly And thus they deale with the Scripture to vphold their cause Another way and manner of defending Another deceiueable way which they entangle their followers by their course is by inferences as If that be true this must follow and therfore obiect to them their positions out of their own conceiued order they cannot confirme them by themselues with euident Scriptures but must first set euery one in their ranke and place and so deduce one thing out of another and by inferences and references a deceiueable practise the simple are intangled who cannot consider of antecedent and ●ecessarie consequence nor compare ●●ings together * Note this And a crooked way hath many win●●ngs but necessarie truthes of God to ●●luation as they hold their opinions to ●ee though one depend vpon another ●et may euidence of truth bee brought ●r euery one of them seuerally without ●●ch inferences and references ouer●helming the wits of the simple and o●er In what thing first to be informed to iudge rightly in this controuersie of better vnderstanding not being ●orowly acquainted with the cause ●nd with other grounds of the true do●●rine of the Church to discerne there●y the deceiueablenesse thereof and without which none shall euer be able 〈…〉 disallow or allow of our course or ●●eirs but generally and in confusion ●s most do It is therefore maruellous with me to ●onsider so many simple people to bee 〈…〉 peremptorie in the cause professing 〈…〉 soone to see the truth so euidently ●nd can so peartly champer against all ●f vs and condemne vs all for false Chri●●ians false Churches and so forth but would to God they yet were lesse con●eited and more humble for their own good and the welfare of Israel the people of God IV. Likelihood is that they haue not the IV. Likelihood See M. Junius three godly and learned letters to thē of Amsterdam and a petition made to the G●●ours by the other English Church See more for this in the end of the booke approbation of any of the reformed Churches for their course They haue written to some learned beyond the seas and haue published their confession but without allowance and yet do all reformed Churches giue vs the right hād of fellowship as a true Church of God whom these condemne as Antichristian and false now it is an especiall property of the true visible Church to be able to discerne of true visible members thereto belonging else who are they of mankind to whom God hath reuealed this necessarie truth The spirituall man discerneth all things 1. Cor. 2. 15. euen the Word and the true Teachers of the Word how much more the Church visible by the Word V. The condemnation of this way by V. Likelihood our owne Diuines both liuing and dead against whom either for godlinesse of life or truth of doctrine otherwise then for being their opposites they can take no exception vnlesse they will be Barrow-like in euery point Doctor Whitaker the Regius Professor Docter Whitakers lib. de Eccles in the Vniuersitie of Cambridge calleth them new Schismatikes and he spake not as a man rash fierie or ignorant but iudiciously as learned and in the spirit of sobriety and meeknesse being a man farre from violence of passion M. Perkins on the Creede Master Perkins a famous man saith they are excommunicators of themselues Bredwell against Browne calleth their Bredwel course a by-path Touching their reasons maintaining their assertions Doctor Willet saith they Doctor Willet are ridiculous more worthie to bee laughed at then answered And Master Perkins calleth them paper shotte The spirit wherewith Barrow and Greenwood were led is iudged by many Diuines setting downe ioyntly their iudgement thereof to bee the spirit of lying railing scoffing and as another saith of pride and insolencie How true they speake of the forenamed men shall appeare by that which followes and how farre the succeeding sort are from the same let such as by experiēce know speake If they amend herein it shall be taken notice of and the sinnes of other yet partaked in not bee laid to their charge It seemeth Master Perkins iudged In a Treatise 〈…〉 applie the Word to the consciēce as hee found in some of them who calleth them an indiscreete and Schismaticall company full of pride in perswasion of knowledge euill speakers of the blessed seruants of God affirming that the poyson of Aspes is vnder their lippes Touching the causes of their out-breake one a godly man in the Epistle before his booke called the true watch doth propound two questions to them and withall shewes how it commeth to passe that they so leaue vs. A conceit None of these guides of the latter sort did fall to this course before they were in trouble and could not enioy their libertie as they desired VI. Likelihood saith hee of their owne perfection discontentment withall and vncharitablenesse hath caused this grieuous rend What M. Doctor Allison M.