Selected quad for the lemma: lord_n

Word A Word B Word C Word D Occurrence Frequency Band MI MI Band Prominent
lord_n die_v king_n year_n 11,611 5 4.9248 4 false
View all documents for the selected quad

Text snippets containing the quad

ID Title Author Corrected Date of Publication (TCP Date of Publication) STC Words Pages
A27032 A second admonition to Mr. Edward Bagshaw written to call him to repentance for many false doctrines, crimes, and specially fourscore palpable untruths in matter of fact ... : with a confutation of his reasons for separation ... / by Richard Baxter ... Baxter, Richard, 1615-1691. 1671 (1671) Wing B1400; ESTC R16242 98,253 234

There are 2 snippets containing the selected quad. | View lemmatised text

are resolved not to know your self Do you not see now that the man who took it for so great a crime in the Bishop can speak himself 1. Against the same man 2. With the same accusation 3. In the same manner And is the same thing bad in the Bishop and good in you The matter is it seemeth now to be your concernment to speak it It s like you would then have separated from the Bishop for it And yet now it is no fault in you O what a blinding thing is selfish partiality And what reason hath any man to doubt but if it were in your power you would silence me as much as any Bishop would And will you not yet see that which you are so angry with me for telling you viz. How much of the very same Spirit is in Church-dividers with that which they most condemn in others Why then do you not separate from your selves 5. But though you may think its like that you have me here in your snares I shall make this benefit of it that you may see I am not so great an enemy to Repenting as you declare your self to be I do hereby freely profess that I Repent 1. Of all that ever I thought said wrote or did since I was born against the Peace of Church or State Against the King his Person or Authority as Supream in himself or as Derivative in any of his Officers Magistrates or any Commissioned by him 2. That I Repent that I no more discouraged the Spirit of pievish quarrelling with Superiours and Church-orders and though I ever disliked and opposed it yet that I sometimes did too much encourage such as were of this temper by speaking too sharply against those things which I thought to be Church-corruptions and was too loth to displease the contentious for fear of being uncapable of doing them good knowing the prophane to be much worse than they and meeting with too few Religious persons that were not too much pleased with such invectives 3. And I do Repent that I had not more impartially and diligently consulted with the best Lawyers that were against the Parliaments Cause For I knew of no Controversie in Divinity about it but in Politicks and Law and that I did not use all possible means of full acquaintance with the Case And that for a little while the Authority of such Writers as Mr. Rich. Hooker lib. 1. Eccles Polit. and Bishop Bilson and other Episcopal Divines did too much sway my judgement toward the Principles of Popular Power And seeing the Parliament Episcopal and Erastian and not hearing when the Wars began of two Presbyterians among them all nor among all their Lord Lieutenants Generalls Major Generalls or Colonells till long after I was the easilyer drawn to think that Hookers Political Principles had been commonly received by all which I discerned soon after upon stricter enquiry to be unsound and have my self written a Confutation of them ready for the Press many years ago 4. And all the rest of my sin in this business which I know not of particularly I do Implicitly and Generally Repent of and daily beg of God as I have done these twenty four years and more to give me a particular Conviction of them and not to suffer me to live or dye in any impenitence but so far to acquaint me with all my great and publick sins that I may openly confess them and give others warning to avoid the like This is the Repentance which upon your invitation I profess If you quarrel with it as not instancing in particulars enow I answer you that as in the Revocation of the Book which you accuse I thought it best to Revoke the whole though not as Retracting all the doctrine of it because if I had named the particular passages some would have said I had mentioned too few and some too many and few would have been satisfied so is it in the present Case 6. As to your Defence of me heretofore 1. You know I never desired it of you nor gave you thanks for it For though you took my part you understood not my Cause and therefore in the main deserted it 2. I am not at all ambitious of such an Advocate 1. Whose Defence was then judged by all that I heard speak of it to be commendable only for boldness and a handsome Epistolary Style having little of Judgement or argumentative strength 2. Whose errors and faults will disgrace the Cause which he defendeth 3. Who can blow hot and cold and when his passion and erroneous interest requireth it can change hands and take up his adversaries work and do the same thing in the main which he accused Threaten me not with so desirable a desertion As for the following insultations on supposition of the sufficiency of your snare you see now that it is to glory in your shame Sect. 21. E. B. Your mentioning with so much scorn the doctrine of the temporal Reign of Christ which you in derision call the fifth Monarchy way and your endeavour to expose all that you think favour that opinion is another evidence that you dare not look any truth in the face which brings present danger with it no though formerly you were as earnest and open an asserter of it as any R. B. I see but five express falshoods in matter of fact in these few words 1. One is that it is Christs Temporal Reign which I call the fifth Monarchy way when as I have no such words nor meaning but do my self believe Christs Temporal Reign even that now he is Head over all things to his Church Ephes 1. 21 22. and that all Power in Heaven and Earth is given him Mat. 28. 19. and all things are delivered into his hands John 1● 3. 17. 2. that he hath power given him over all flesh and that to this end he dyed rose and revived that he might be Lord of the dead and living Rom. 14. 9. and that he is King of Kings and Lord of Lords But whether he will Reign a thousand years in corporal visible presence on earth I am not wise enough to know But I am afraid of those opinions which draw down mens minds from looking for a treasure and reward in Heaven and tempt them to expect great things on Earth But in this Age custome hath taught men to distinguish between those called Fifth Monarchy men and meer Millenaries And by the former name I mean such as they that assumed that name have been whom I will not describe lest I seem to imitate you or offend you more than needs 2. The second falshood is that I mention the Doctrine of Christs Temporal Reign with scorn and derision when I only mentioned the way by which many of my acquaintance came to hold it and the arguments which they used to defend it with pitty and dissent but not with scorn or derision much less that doctrine which he nameth 3. The third falshood is that I
thus he did which is mentioned as no rarity should you not rather take part with God than him And if an Aaron will make the people naked to their shame will not God record it to his shame Is not the honour of the Spirit of God more tenderly to be preserved than his or yours or mine or any mans O do not injure God for Man Sect. 27. E. B. p. 8. But 1. May not a good man yea a true Prophet be sometime mistaken Was not Samuel so when he took Eliab to be the Lords anointed Was not Nathan deceived when he encouraged David to build the Temple R. B. 1. Yes they may be deceived when they speak in their own names and judge by their own Spirit or reason But do you think they may be deceived when they prophesie as from God If so then what certainty can we have of the truth of any of their Prophecies if they may speak falsly to us in the name of God 2. Will not your followers think you yet see your partiality who in one Page reproach others as denying Scripture to be a perfect Rule and in another can thus seek to parallel Gods Prophets with one that rashly in the Pulpit prophesieth three falshoods together in the name of God Is it not Gods direction to us to take him for a false Prophet who prophesieth that which cometh not to pass Every one that foretelleth that which doth come to pass is not a true Prophet Deut. 13. 23. But every one that absolutely prophesieth that which doth not come to pass is a false Prophet Deut. 18. 20 21 22. But the Prophet which shall presume to speak a word in my name which I have not commanded him to speak even that Prophet shall dye Mark whether God do judge as you do And if thou say in thy heart how shall we know the word which the Lord hath spoken when a Prophet speaketh in the name of the Lord if the thing follow not nor come to pass that is the thing which the Lord hath not spoken but the Prophet hath spoken it presumptuously thou shalt not be afraid of him Sect. 28. E. B. 2. May not many Prophets truly foretell things to come and yet those things be a long time suspended and delayed because of the sins of the people Is not this condition to be understood in most Scripture Prophecies expressed Zach. 6. 15. And this shall come to pass if you will diligently obey c. R. B. 1. A Conditional promise or prediction may be not only delayed but never fulfilled so as that the thing shall not come to pass if the condition never come to pass 2. Promises are oftner to be expounded as Conditional than peremptory Prophecies when no condition is expressed But what words can more exclude both Conditions and Delayes than I tell you from God that you shall never more c. When 1. They never ceased paying Tythes from that day to this 2. And their Taxes were then upon them and I think they believe not that they never paid more 3. And that we have a King his Subjects all acknowledge Indeed the Jews say that the promise of the Messiah is delayed because of their sins and by such pretences what true Prophecy may not be perverted and false excused As for what you say of Mr. Powels Religiousness diligence and worthiness I never said a word against it And I desire to promote and not to cloud the true honour of his name And your calling that an unchristian calumny which you cannot deny to be a proved truth is but an unmanly calumny of your own And for your Prophecy of my memory dying before me I am not solicitous of the matter let God do with my memory what he please nor am I regardful of your Prophecy who defend false prophecying being commanded not to fear such Deut. 18. 22. Sect. 29. E. B. The pride of your heart discovered by your writings is so apparent that it cannot but be known and read of all men to go no further for instances than your last Books what needed you have told the world in print that you chase once on Easter day to communicate in a very populous Church purposely that it might be the further known Is not this like the Hypocrites to blow a Trumpet before and to do your actions that they may be seen of men What other end could you have in doing that so publickly then or in declaring it now but a vain glorious hope that doubting and unsatisfied Christians might look upon your example as their Pole-star and accordingly direct their course R. B. 1. As to the Pride of my heart I shall first say this in general that I am past doubt I have too much of it As no man is wholly cured of that odious vice so I am one that have no cause to say that I am perfect But these things I can confidently say 1. That so far as I am proud I sin as much against my own judgement I imagine as most men alive do there being sew that ever I was acquainted with that have said and written more against it than I have done I have had these thirty years and more more odious conceptions of that sin and a deeper sense of its commonness and prevalency in the world and the wofull ruines which it makes in the Church and State and souls and how frequently it sheweth it self even in men of great piety and worth than of almost any other sin I have had so many thousand thoughts and words against it as make me much more culpable if I be proud 2. And I shall sin as much against my Conscience in being proud as most men in the world As my Judgement is so much against the sin so my Conscience commandeth me a very Low and Constant self-abasement It telleth me that whether I look to a corruptible painfull flesh or to an Ignorant understanding or to a sinful will or to a sinful and unprofitable life I have so little to be proud of as will render my pride exceeding odious 3. I do evidently see the odiousness of this sin in others Were it not for seeming to retort your charge I should say that though I cannot as you do conclude of the heart yet the usual Ensigns of Pride with Temerity and Injudiciousness Boldness and Blindness do appear to me so monstrous in your Writings above the size that ordinary sinners ever fall to as maketh me the more apprehend how dreadful it is to give way to pride in the beginnings And methinks I see as written on the front of your Writings Be not high-minded but fear Therefore I am still the more culpable if I abound with that which is so terrible a warning to me in your self and other such as you 4. And as I every day watch and pray against it and if ever I knew any thing of my self in the world I am certain that I live in an