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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	believe_v	faith_n	holy_a	10,213	4	5.4982	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A75466	An antidote against bigotry in religion, or, A discourse proving from the testimony of kings, nobles, judges, bishops, deans, doctors, &c. that wise and good men may differ one from another both in doctrine and discipline, and maintain Christian charity amongst themselves / by a True Berean.	True Berean.	1694 (1694)	Wing A3491A; ESTC R43601	60,737	88

than they are Conformists Plea for the Non conformists Part 3. pag. 75. Indeed the Separation with which the Nonconformists are charged is not as Separation from a Church but as Separation in a Church fundamentally and essentially the same but differing in Modes and Accidents which must needs be the lowest kind of difference For the Conformists and Non-conformists are all one in Christ agreeing in all the parts of Christian Catholick Communion with us Mr. Kidder 's Serm. on 1 Pet. 3.11 The things in which we all agree these things are many and of great weight what we differ about bears no proportion to those things which we are agreed in Mr. Hancock 's Sermon on Luk. 19.42 pag. 24 25. The Mortification of our Lust and Passion living a life of Spiritual Purity and Devotion Self-denial and Meekness Justice and Charity Peaceableness and Patience Sobriety and Chastity and a trusting in the Merits of Christ for pardon of our Sins and acceptance of our imperfect Righteousness these are the substantials of our Religion about which all wise and good men are Agreed however we differ about other Matters Difference of Case between Separation of Protestants from Rome and the Separation of Dissenters pag. 69. As for the Dissenters methinks it should not be hard to disswade the most of them from breaking the Communion of the Church any longer with which they agree in the Substance of Faith and Worship Mr. Wake 's Sermon on Rom. 15.5 6 7. pag. 16 17. Our differences do not at all concern the Foundations either of Faith or Worship and are therefore such in which good men if they be otherwise diligent and sincere in their enquiry may differ without any prejudice to themselves or any just reflection upon the truth of their common profession To conclude this Head Bish Reynold's Br. Reconcil p. 7. Why should not the many Truths wherein we agree teach us to join in Love which is a Christian Duty rather than the few opinions in which we dis-agree cause breach in affection which at best is but an human Infirmity That the Creed contains all Truths necessary to Salvation IN the Common Prayer at the Visitation of the Sick the Minister by the Churches order saith thus to the Sick I shall rehearse to you the Articles of our Christian Faith that you may know whether you do beleive as a Christian man should or no. And so Bishop Tailor on the Credenda in the Holy Catholick Church The Creed which whosoever beleives is a Catholick and a Christian but he that beleiveth it not is neither In Baptism according to the Church of England The question put to the person to be baptized dost thou beleive in God the Father and so to the end of the Creed And will thou be Baptized into this Faith And in the Church Catechism That in our Vow at Baptism we promised to believe all the Articles of the Christian Faith And in the beginning of the Reformation it was agreed upon that the Bishops and Preachers ought to instruct the people according to the Scripture the Three Creeds and the four first General Councels The Fathers are cited by the Reverend Bishops in testimony that the Creed contains all Truths necessary to Salvation as by Arch-Bishop Laud against Fisher Bishop Taylors Ductor Dub. and Bishop Bramhal especially Tertullian Clemens Romanus Ambrose Augustine c. who made the Creed to be the only standing immoveable and irreformable Rule of Faith the sum of the whole Catholick Faith the Key of the Christian Faith the rule and square of the Apostical Sermons i. e. after the making of it wherein the Apostles have collected into one breviary all the points of the Catholick Faith which are diffused throughout all the Scriptures The Creed is one perfect collection and sum plain short and full that the plainness might help the weakness of the Hearers the shortness their Memory the Fulness their Instruction The General Councel of Ephesus did forbid all men to exact any more of a Christian at his Baptismal profession and again the same Councel That it should be lawful for no man to publish or compose another Faith or Creed then that which was defined by the Nicene Councel and that whosoever should dare to compose or offer any such to any persons willing to be converted from Paganism Judaism or Heresie if they should be Bishops or Clergy-men should be deposed if Lay-men Anathematised i. e. Accursed with Excommunication It was the Universal practice of the Primitive Church Credisne at Baptism On Palm-Sunday the Christian converts from Heathenism as yet under Catechizing petitioned for Baptism and from that day forward had some assigned to expound the Creed unto them whereof they were to make solemn profession at Baptism All the Divines of the Reformed Church confessedly and generally own this Truth that the Creed contains all Truths necessary to Salvation Bishop Halls Works p. 637. 'T is not Cassander's Speech only but every wise and honest man's the Creed is the common cognizance of our Faith surely saith he Theodoret when he would allay the bitter contentions of those antient Christians of Antioch writes thus both parts made one and the same confession of their Faith for both maintained the Creed of the Nicene Councel and blames the Romanists that the confession of the same Creed is not sufficient with them for peace Item Resolution of Practical Cases of Conscience Case 5. Dec. 3 d. If there were not some special Truths the belief whereof makes and distinguishes a Christian the authors of the Creed Apostolick besides the other symbols received anciently in the Church were much deceived in their aim Doctor Potters Answer to Charity Mistaken p. 221. How can it be necessary for any Christian to have more in his Creed than the Apostles had in the Church of their time may the Church of after ages make the way to Heaven narrower than our Saviour left it c. The Apostles profess they revealed to the Church the whole Councel of God keeping back nothing needful for our Salvation What Tyranny then is it to impose any new matters on the Faith of Christians especially as the late Popes have done under that high commanding Form Qui non crediderit aut fecerit damnabitur Bishop Tailor Coll. of Discourses p. 524. It is a strange Boldness in the Church of Rome first to add Twelve new Articles to the Apostles Creed and then to add the appendix of Athanasius this is the Catholick Faith without which no man can be saved For I demand can any man say and justifie that the Apostles did deny Communion to any man that believed the Apostles Creed and lived a good Life Let them remember Pope Pelagius who when the Bishops of Istria deserted his Communion in causa trium Capitulorum he gave them an account of his Faith by recitation of the Creed and by attesting the Four General Councels and is confident upon this that de fidei firmitate nulla

Error 2. That it be an Error against the Truth of Gods Word for otherwise every Error maketh not an Heresie 3. That it be stoutly and wilfully maintained otherwise an Error in Gods Truth without wilful maintainance is not an Heresie St. Augustine saith Errare possum Hereticus esse non possum Item p. 67. The Catholick Fathers and Bishops made no doubt but our Religion might be proved out of the Scriptures neither were they ever so hardy to take any for an Heretick whose Error could not evidently and apparently be reproved by the self-same Scriptures Bishop Andrews cited in Appendix to the third Part of the Friendly Debate Let but obstinacy and perverseness be wanting it will be no Heresie and if it be Heresie being about a point not of Faith but of Discipline whether Episcopacy be a distinct order from Presbitery it will not be among those things which St. Peter calls Damnable Heresies Bishop Hall 's Resolutions of divers Cases of Conscience Dec. 3. Case 5. Whosoever shall wilfully impugne any of the Articles of the Christian Faith refuse to acknowledge and receive the Sacraments expresly instituted by Christ comes within the verge of Heresie Wilfully I say for meer Error makes not an Heresie If out of simplicity or gross Ignorance a man shall take upon him to maintain a contradiction to a point of Faith being ready to repent upon better light he may not be thus Branded Eviction and Contumacy must improve his Error to be Heretical Bishop Bramhall 's Just Vindication of the Church of England pag. 26. A man may render himself guilty of Heretical pravity 1. By dis-believing any Fundamental Article of Faith and necessary part of saving Truth c. 2. By believing any Superstitious Errors or Additions which do vertually and by necessary and evident consequences subvert the Faith and overthrow fundamental Truths 3. By maintaining lesser Errors obstinately after sufficient Conviction c. But because that consequence which seems clear and necessary to one man may seem weak to another and because we cannot penetrate into the hearts of men to judge whether they be obstinate or do implicitely and in the preparation of their Mind believe the Truth its good to be sparing and reserved in Censuring Hereticks for Obstinacy Bishop Tailor 's Collection of Discourses pag. 117. When I reckoned Obstinacy among those things which make a false opinion Criminal there is an obstinacy of the will which is indeed highly guilty of Mis-demeanor and when the School makes pertinacy or obstinacy to be the Formality of Heresie they say not true at all unless it be meant the obstinacy of the Will or Choice The Adequate and perfect formality of Heresie is whatsoever makes the Error voluntary or vitious as is clear in Scripture reckoning Covetousness Pride and Lust and whatsoever is vitious to be its causes but there is also an Obstinacy you may call it but indeed is nothing but a resolution and a confirmation of Understanding which is not in a mans power honestly to alter and it is not all the commands of Humanity that can be Arguments sufficient to make a man leave believing that for which he thinks he hath reason for which he hath such Arguments as heartily convince him Item pag. 417. It is very hard to be discerned because those accidental and Inherent Crimes which make a man an Heretick in Questions not simply Fundamental or of necessary practice are actions so Internal and Spiritual that cognizance can but seldom be taken of them Dr. William 's Truth pag. 32. Because is is a sin so fearful to persist maliciously and obstinately in a known Heresie and because of mine own Ignorance of Mens hearts what their thoughts be how far their knowledge reacheth or how much their Malice prevaileth with them I dare not be so bold as in my thoughts to lay a sin so grievous to any mans Charge Glanvil 's Cath. Charity It s very true that Error many times is occasioned by a corrupt Byas in the Will and Affections but then if our Erring Brother be sincere in other matters we are not to conclude that his understanding is this way corrupted and we can scarce be certain of it in any case Design of Christianity pag. 232. Would we know whether we Embrace all the Fundamentals of Christianity and are guilty of no Damnable and Destructive Errors Examine we our selves are we sincerely willing to obey in all things commanded and heartily endeavour to have a right understanding of the Holy Scripture in order to the bettering of our Souls by the Doctrines c. This obedient temper is the most infallible mark of an Orthodox man such an one though he may err cannot be an Heretick Dr. Hammond of Schism pag. 24. How light and inconsiderable and extrinsecal to the Foundation soever the Error may be supposed to be yet if there be Obstinacy in the continuing in it against light and conviction this certainly is a sin neither light nor inconsiderable nor reconcileable with Christian Practice Hooker 's Discourse of Justification pag. 43. Many are partakers of the Error which are not of the Heresie of the Church of Rome Put a difference saith St. Jude have compassion upon some Shall we lay up all in one Condition Shall we cast them all headlong Shall we plunge them all into that infernal Everlasting Flaming Lake Them that have been partakers of the Errors of Babylon together with them which are in Heresie Them that have been Authours of Heresie with them that by Terror and Violence have been forced to receive it They who have Taught it with them whose simplicity hath by sleight and conveyances of false Teachers been seduced to believe it Them which have been partakers in one with them which have been partakers in many Them which in many with them which in all Item pag. 64. Considering how many Vertuous and just men how many Saints how many Martyrs how many Ancient Fathers of the Church have had their sundry perilous opinions and St. Augustine saith of himself Errare possum Hereticus esse nolo except we put a difference between them that Err and obstinately persist in Error how is it possible that ever any man should hope to be saved Mr. Chillingworth chap. 1. Sect. 13. The intended sence of Scripture is not so fully declared in points not necessary but that they which oppose it may verily believe that they indeed maintain it and have great shew of Reason to induce them to believe so and therefore are not to be Damned as men opposing that which they know to be a Truth delivered in Scripture or have no probable Reasons to believe the contrary but rather in Charity to be acquitted and absolved as men who endeavour to find the Truth but fail of it through Humane Frailty Item chap. 3. Sect. 19. He opposeth not that which he doth know to be true but only that you know to be so and which he might know were he void of

is written thus Qui illicite alium Excom c. He that unlawfully Excommunicates another condemneth himself and not another That our Love must be Catholick HOmily of Christian Love and Charity p. 36. Charity is to love every man good and evil friend and foe and whatsoever Cause be given to the Contrary yet nevertheless to bear good will and heart to every man to use our-selves well unto them as well in Words and countenances as in all other Acts and deeds for so Christ himself taught and so also he performed indeed and for as much as the Pharisees with their false glosses had Corrupted this love of our neighbour teaching that this love and Charity pertained only unto a mans friends Christ gave this Godly law of Charity a true and clear interpretation that we ought to love every man both friend and foe adding thereto the Commodity to be the Children of our heavenly Father and this we shall be sure of saith Christ if we love every man without exception Conformists Plea for Nonconformists Part 4. pag. 106. The salutations of the Holy Apostles expressed their largeness and their Catholick love to the Corinthians among whom were great divisions to the Galatians and Colossians among whom were some very Erroneous so did their Benedictions peace be to Brethren and Love c. And Grace be with all them that love our Lord Jesus in sincerity Eph. 6.23 and verse 2. Bishop Davenants Letter to Duraeus Whether we will or no it s necessary that we all own Christ as our elder Brother and joyn in strict and Brotherly Communion with all that are his Brethren Moreover all must confesse true and genuine Charity is as necessary to the Salvation of all the Members of the Christan Churches as the true and entire profession of Saving faith Christ having made this love the Cognizance Whereby to discriminate his disciples and those who falsely professe his name he puts this question Whether it be safe Pious or suitable to the duty of Christian Churches not to stretch forth the right hand of Brotherly affection to those Churches which though they differ and in some lesser matters err may notwithstanding be Christs Martyrs and our holy Brethren Mr. Thomas Pierce on St. John the 13.35 Our love must be so extensive that it must reach even to all not only to our fellow-disciples but to all men living upon earth it must reach even to our enemies not onely to those without the pale of the Church who do us little or no hurt even Jews Turks Insidels and Hereticks for whom we pray once in a year in our English Liturgy but to our Crueller enemies within the Church P. 414. item 282. Whom our Lord hath enjoyned us not onely to forgive but pray for to love their souls to pray for their repentance and desire they may be sharers of immortality and blisse of which we shall not have the lesse but rather the more for having sharers and tells us on St. John 13.35 By this shall all men know that ye are my disciples c Love to Christians as Christians is as the badge and Cognizance the testimony and proof of our real discipleship under Christ and the firmest bond to hold us together in peace and love not so much that we are of one Countrey but that we are of one Christ or to expresse it with St. Paul that we have but One Faith One Baptism Doct. Hammonds Pract. Catechism under meekness to continue constant to the doctrine of the Catholick Church and maintain the inward Communion that of Charity with all the true Church of God wheresoever they are and with particular Churches so far as to embrace them with the armes of Christian Charity to joyn even with the erroneous Churches so far as they are not erroneous Separating onely from their Corruptions Idem on first Epist of St. John 3.14 We know that we are regenerate Christians by our Chariry to other men which he that hath not is clearly an unregenerate unchristian person Idem the first Epist St. John 4.7 And evidence of our being from God is Charity to our fellow Christians for that is most strictly commanded and exemplified to us from God and no practice renders us so like to Gods example and so concordant to his precepts as the sincere exercise of this duty Dr. Barrow 's Vnity of the Church annexed to his Treatise against the Popes Supremacy P. 36. The genuine meaning of that article Catholick Church may reasonably be deemed this that we professe our adhering to the body of Christians which diffused over the World doth retain the saith taught the Discipline settled the practises appointed by our Lord and Saviour and his Apostles that we maintain general Charity towards all good Christians that we are ready to entertain Communion in holy offices with all such Item on Rom 12.18 pag. 230 231. Serm. 3. pursue peace with all without any exception with men of all Nations Jewes and Greeks and Barbarians of all Sects and Religions persecuteing Jews and Idolatrous Heathens as at that time men of all judgments and perswasions Neither is there any evading our obligation to this duty by pretending of others that they entertain opinions irreconcileably contrary to ours that they adhere to Sects and Parties which we dislike and disavow that they are not so vertuous so Religious so Holy as they should be or at least not in such a mannner as we would have them Bishop Saundersons Sermon 3. Ad Aulam sect 39. Here is that evil partiality we are to take heed of when we restrain the Brotherhood or Neighbour to some one party or society in the Church such as we think good of and exclude the rest as if they had no part or fellowship in this Brotherhood nor consequently any right to that special affection where with we are to love the Brethren which partiailty hath indeed been the very bane of the Churches unity and peace and the chief Cause both of the beginning and of the Continuance of most of the Schisms under which Christendom hath groaned from time to time Englands Black Tribunal p. 222. As I am a Member of this Church so I am a Member of the Holy Catholick Church as I hold Communion with so I love and honour all Christians in the World that love the same Lord Jesus in sincerity and call on his name agreeing with those Truths that are absolutely necessary and clearly demonstrated in the Word of God though in charity dissenting from some others that are not necessary Dr. Hewyt's Speech at the Scaffold Dr Alestrey's Sermon p. 168. Our Saviours addition Matth. 5.44 saith that we must love our Enemies The Christians hath no Canaanites as Deut. 7. but the most prosligate Adversaries of his Religion he must love and pray for them although they persecute him which makes appear it doth at least include enemies of Religion for persecutions seldom were upon any other ground And Christ hath proved that the