Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	account_v	fault_n	great_a	26	3	2.0729	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48309	A discovrse concerning Puritans tending to a vindication of those, who unjustly suffer by the mistake, abuse, and misapplication of that name.	Parker, Henry, 1604-1652.; Ley, John, 1583-1662.	1641 (1641)	Wing L1876; ESTC R212712	47,271	67

setled about those indifferent things the more few Puritans remayned and the more moderately those few became inclined the more furiously their enemies raged against them Bastwick Prin and Burton the onely men which Law can take hold of are Names now as horrid in the world as Garnet Faux Ravilliack Precisians have now wonne the Scene from Iesuites Poysoning of Emperours massacring of Provinces blowing up of Parliaments are all now grown into oblivion and drown'd in the stories of Ceremony-haters Howsoever as amongst Antipuritans so amongst Puritans it must be confessed there are some differences to be observed Some Puritans think all Puritans alike to be loved and all Antipuritans alike to be hated but sure there is truer affinity in minde between some which are Puritans and some which are not then between some Puritans and others or some of the contrary opinion and others Paul unconverted equally opposes Peter as Simon Magus does and in regard of this joynt opposition both are unanimous but even in this opposition both have their opposite ends Magus opposes maliciously for ambition and lucres sake but Paul ignorantly seeking thereby the same Gods Honour whom Peter serves in a truer way Therefore in regard of the mayne end there is more unity and consent betwixt Paul the persecuter and Peter the persecuted then betwixt Paul and Magus though both persecuters of the same cause The like is now visible in England for every man which is an Antipuritan is not so for the same Reasons some have more of malice others are more ignorant some are pestilent Engineers and through the sides of Puritans knowingly stab at purity it self others are but Engines misimployed or by their owne blind zeal misled and these perhaps whilst they persecute Gods children imagine they doe God a gratefull service therein In Samaria from an unkindly mixture of Israelites and Syrians a strange heterogeneous of-spring different in Religion from both did arise and the like is now in England nay it may be said here as it was in Constantines dayes There are almost as many Religions as Opinions and as many Opinions as Men Papists have their differences Protestants theirs therefore needs must there be many more differences where Papists and Protestants live so confusedly blended together For examples sake how many differences have we even about indifferent Ceremonies and that meerly amongst Protestants Some men loath Ceremonies out of Antipathy to Popery which too superstitiously extols them others againe admire them for Antiquities sake which before Popery innocently yea and perhaps profitably for those infant times of the Gospel used them These two sorts of men though different are not dangerous Again some men are thought to disrelish Ceremonies out of stomack to that authority which commands them but if there be any such I thinke they are very few and scarce visible to the eye of man Others on the contrary give reverence to them for Poperies sake which depends so much upon them and I feare there are many such amongst us Again some men stand devoted to Ceremonies as they are the lightest things of the Law like the Tythers of Mint and Annis in the Gospel embracing them instead of weightier matters and none are more unmercifull then these to scrupulous minded men Others in the mean while account all things of the same moment both great and small pretending to spie some faults and some truths on either side and therefore they hold it indifferent to assent to either or dissent from either in any point whatever But the wisest sort conceive there may be errours on both sides but not alike grosse and pernicious and therefore such eschew the wrong and apply themselves to the right in either side yet neither honour nor despise either side alike And these instances shew that all men doe not professe or condemne Puritanisme alike or from the same ends and yet in the Chaos of this Countrey as things now stand Frigida cum calidis pugnant humentia siccis Mollia cum duris sine pondere habentia ●ondus I could wish therefore that all well meaning men would take notice of these things and affect by reason not passion for since some good men are Puritans and not all and since some ill men are Puritans and not all this ought not to be a rule of love and hatred in all cases alike That which is most objected to Puritans is fury faction and hypocrisie if I see these in a man reputed no Puritan yet to me He is a Puritan and if I see not these in a man reputed a Puritan as to me He is no Puritan If Gracchus be invective against Sedition I censure him by his actions not by his words and if Cato be accused of mutiny I censure him by himselfe not by his accusers I condemne none meerely because condemned by others for it is usuall for the Wolfe to sit on the Bench and condemne the Lambe at Bar for that which is most proper to the Wolfe most unnaturall to the Lambe and yet this proves the Wolfe the more a Wolfe and the Lambe the more a Lambe I cannot but professe it there is nothing more scandalizes me at this time then to see Puritans being so few in number so despicable in condition so harmelesse in example so blamelesse in opinion yet sentenced and condemned in judgement as if they were the greatest Incendaries and the only Innovators in the Christian World Doctor Heylin a violent pamphleter against Puritans calls Burton the great Dictator of Puritans and the Law hath past upon him with great severity yet Burtons crime was that He wrote against Altar-worship and it was adjudged that his style was seditious It is not manifest that his intention was seditious therein and if it was so it is manifest that He was most vaine and absurd therein as our State is now establisht and as our King is generally revered They which pretend great danger to the King likely to ensue out of such paper machinations as these may have three mischievous ends therein First that they may be thought the only solicitous men of the Kings safetie Secondly that they may disparage the common peoples loyaltie Thirdly that they may crush their adverse Puritanicall party but it is thought they which pretend most danger hereby to the King doe least believe themselves and therefore they doe spin that affection and division out of the sufferings of Burton c. which his attempts could never have effected My Lord of Canterbury in all his invectives against Puritanisme ever made fury and turbulence the ground of all his hatred and enmity against it and yet let the whole world judge if the earth ever brought forth any thing more furious and turbulent then himself At the same time whilst he adjudges torture to that incendiary Burton c. for writing a Pamphlet against Altars c. He himself is busie in sowing the Dragons teeth I may say the great red Dragons teeth all over England Scotland

A DISCOURSE CONCERNING PURITANS TENDING TO A VINDICATION of those who unjustly suffer by the mistake abuse and misapplication of that NAME Vivere qui vultis sanctè discedite Româ Omnia cùm liceant non licet esse bonum MANTUAN You who would guiltlesse be depart from hence No guilt is here so blacke as Innocence The second Edition much inlarged augmented and corrected by the Authour LONDON Printed for Robert Bostock 1641. To the Puritan Reader IF thou art such a one as doest confesse thy selfe a Puritan as the name is now unjustly used thou wilt soon find in this short Tract that my indevour has been to do thee right but not to humor thee to take off unjust aspersions from thee but not to insinuate by flattery into thee An Ambidexter I would not be in two contrary factions by seeking to please both neither would I be a Neuter if I could avoyde it but in things where I dissent I will depart from both sides rather then from that which I think the truth I shall not use the word Puritan factiously as if all Puritans were alike to be imbraced but cautiously as if that difference and contrariety might happen amongst Puritans in England as did once amongst the Disciples in our Saviours owne Schoole Charitie urges me not to censure any man in particular for an hypocrite yet wisdome teaches me not to free all men in generall from being hypocrites such charity may well stand and agree together with such wisdome and such wisdome with such charitie but if I doe not at all scruple any mans integrity this necessitates me not therefore to ascribe an infallibilitie for if I can easily yeeld to hope and think well of all Puritans yet it ought not to be expected that I should yeeld my consent to all Puritans in all things I am free and open in declaring my opinion aswell against the rigorous and necessary urging of Presbyteriall as Episcopall Government in all places and at all times but I relye upon proofe not meere phansie and my proofe being enervated by my clearer judgement it will be a pleasure to me to retract Variety of opinion and understanding some say has place amongst those glorious spirits in Heaven amongst whom no other kind of discord can have place and even the Apostles themselves though inspired by God yet when they spake not by inspiration they were not desirous to lead captive the beliefes of other lesse-knowing men Heat and acrimony amongst such as dissent in opinion has done more mischiefe in the Church of God then any thing that I can imagine besides and certainly 't is not the meere love of truth but some other sinister respect that workes thus violently in the minds of men so naturally dimme as we all are For why should I burn with indignation against another because he is lesse understanding then I am or why should I so farre presume upon my selfe if I think I am liable to errour as well as other men can the meere love of knowledge make me abhorre ignorance more in another then in my selfe or make me arrogate more freedome from errour to my selfe then to other men Sure truth has more affinity with charity then so and charitie with humility For my part I doe acknowledge my selfe not onely subject to much ignorance but to much scandalous offence too my greatest enemie shall not charge me of more staines then I will my selfe I will confesse my self the chiefe of sinners and that not only in regard of sinnes past as perhaps Saint Paul did but also in regard of my present sinfull condition but certainely since sin and ignorance are such things as cleave radically to all men and must be accounted sortis humanae therefore to beare mutuall reproofes and to forbeare all bitternesse and censure ought to be professed as vertues and to be accounted Sortis Christianae And since I my selfe notwithstanding all my other defects do not glory in them but confesse them to my shame and since I doe not maligne the graces of God in rigid Puritans but rather rejoyce thereat I am persuaded howsoever I appeare to the eye of God no man living ought to despise me much lesse to expunge me out of the booke of life If God does not give me so much grace as he does thee wilt thou say He gives me not that which he accounts sufficient and if I am not in this or that so unblameable as thou art wilt thou say my grace generally is not equall with thine if thou exceedest me in all other vertues and yet art by me exceeded in humility alone wilt thou upon this proceede to censure me Puritans have not made themselves more inexcusable by any thing then by condemning other men for though they see not as God sees yet they will often undertake to judge as God ought to judge and in this they have not been greater enemies to themselves then to the whole state of Pietie and Religion It does not appeare to the contrary but that the Pharisee in the Gospell of whom our Saviour put his case might be a good man and his cause might be good to praise God for not leaving him to the scandalous excesses of some other men but when he would undertake to judge particular men more righteous perhaps in Gods sight then himself we know what judgement he received himselfe And if it be not lawfull to censure a Publican much lesse will I censure a Pharisee except alone in that particular wherein hee is himselfe censorious and wherein our Saviour Christ condemnes him that doctrine therefore which I shall recommend to all men both Pharisees and Publicans is to be Charitable to be Humble to be Charitable because they are Christians to be humble because they are men The Times have lately received a very great and wonderfull change almost equall to that of Edw. the 6. and yet still there is the same use of Charitie as was before Lukewarmnesse that odious and nauseous bane of Religion was hitherto decored and guilded over with the title of Moderation but now we are in danger to suffer in the other extreme for Moderation that blessed pacificall vertue is now likely to be as much debased and defaced under the title of Lukewarmnesse Both wayes Charity is violated both wayes Piety is opposed and what difference is it to Satan if he prevaile by which extreme he does prevaile whether he sinks us by a Tempest or confound us by a calme For a remedy of all mischiefes then let us embrace Charitie and that Charitie may dwell amongst us let us all learne to censure despise and abhorre our selves more and other men lesse hereafter A DISCOURSE CONCERNING PURITANS ITis a common Maxim amongst Politicians that a State is maintained by Accusations but ruined by Calumnies and therefore saies Marquesse Malvezzi Happy shall the Subjects be of that wise Prince which countenances Accusations and checks Calumnies for the suffering of Accusations to goe lesse in