The moderate Christian a sermon preached in Exeter at a trienniall visitation of the Reverend Father in God, Ioseph Lord Bishop of that see. March 24. 1630. By Iohn Bury, sometime Fellow of Baliol Colledge in Oxford.
THE MODERATE CHRISTIAN. 1. COR. 10. ult. Even as I please all men in all things, &c. THose Leviticall Ordinances of the Ceremoniall Law, NONLATINALPHABET, in meates and drinkes, &c. as they were borne mortall, in their institution, imposed untill the time of Reformation, so they had given up the ghost, with Christs consummatum est, but were yet allowed a time to prepare for their Decent interring. Vntill which funerall, wherein the Iewes and Gentiles people of divers and discrepant mettall were to be cast into one body, it was thought fit in the meane time to soder them together by some uniformitie.
THE MODERATE CHRISTIAN. 1. COR. 10. ult. Even as I please all men in all things, etc. THose Levitical Ordinances of the Ceremonial Law,, in Meats and drinks, etc. as they were born Mortal, in their Institution, imposed until the time of Reformation, so they had given up the ghost, with Christ consummatum est, but were yet allowed a time to prepare for their Decent interring. Until which funeral, wherein the Iewes and Gentiles people of diverse and discrepant mettle were to be cast into one body, it was Thought fit in the mean time to solder them together by Some uniformity.
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And to this purpose the first Synode of the Christian Church assembled in Ierusalem made that Ecclesiasticall Constitution for the time, that the converted Gentiles should abstaine from meates sacrificed to Idols,
And to this purpose the First Synod of the Christian Church assembled in Ierusalem made that Ecclesiastical Constitution for the time, that the converted Gentiles should abstain from Meats sacrificed to Idols,
and gave out the Booke of Articles: And as they went through the Cities, they delivered them the Decrees for to keepe, that were ordained of the Apostles and Elders, &c. Whether the Corinthians (as some contend) had not in those six yeares betweene that Synod and this Epistle, heard of that Decretall Epistle directed onely to the Churches of Syria and Cilicia, about a thousand miles from them,
and gave out the Book of Articles: And as they went through the Cities, they Delivered them the Decrees for to keep, that were ordained of the Apostles and Elders, etc. Whither the Corinthians (as Some contend) had not in those six Years between that Synod and this Epistle, herd of that Decretal Epistle directed only to the Churches of Syria and Cilicia, about a thousand miles from them,
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or that they punctually stood upon their knowledge (1. Cor. 8.11. Through thy knowledge shall the weake brother perish) once it seemes, that some under the colour of Christian libertie had taken liberty to be unchristian, and by scandalous eating of meates offered to Idols sinned in wounding their brethren; and through their sides Christ.
or that they punctually stood upon their knowledge (1. Cor. 8.11. Through thy knowledge shall the weak brother perish) once it seems, that Some under the colour of Christian liberty had taken liberty to be unchristian, and by scandalous eating of Meats offered to Idols sinned in wounding their brothers; and through their sides christ.
The Apostle having begun the cure hereof Cap. 8. by tenting the griefe, now takes it in hand againe to apply the playster, not pressing the Synodicall Constitution,
The Apostle having begun the cure hereof Cap. 8. by tenting the grief, now Takes it in hand again to apply the plaster, not pressing the Synodical Constitution,
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but the ground of it, the reason of scandall: and for making and keeping peace he marrieth together the Law of Charitie with the Law of Faith. The Law of Faith layes abroad the Doctrine, omnia licent: the Law of Charitie contracteth the use, Omnia non expediunt.
but the ground of it, the reason of scandal: and for making and keeping peace he Marrieth together the Law of Charity with the Law of Faith. The Law of Faith lays abroad the Doctrine, omnia licent: the Law of Charity contracteth the use, Omnia non expediunt.
Defect in the Doctrine entrencheth upon Christian libertie, excesse in the Vse breakes out into unchristian licentiousnes. Christian Charity therefore is assigned to be the moderatrix of Christian libertie; casting one eye to God, Charitas in Deum, Verse 31. Whether yee eate, &c. the other to our brethren, Charitas in proximum, Verse 32. Give no offence, &c. which precept that it may the better enter, is headed with his owne example. Even as I, &c. A faire example whether wee looke to the matter, or the manner, his action, or his aime. In the 1. A plausible practice:
Defect in the Doctrine entrencheth upon Christian liberty, excess in the Use breaks out into unchristian licentiousness. Christian Charity Therefore is assigned to be the moderatrix of Christian liberty; casting one eye to God, Charitas in God, Verse 31. Whither ye eat, etc. the other to our brothers, Charitas in Proximum, Verse 32. Give no offence, etc. which precept that it may the better enter, is headed with his own Exampl. Even as I, etc. A fair Exampl whither we look to the matter, or the manner, his actium, or his aim. In the 1. A plausible practice:
The second answereth one maine question, Quorsum? to what end this NONLATINALPHABET? 1. Negatively, an end free from base corruption. Not seeking mine owne profit.
The second Answers one main question, Quorsum? to what end this? 1. Negatively, an end free from base corruption. Not seeking mine own profit.
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Be ye perfect, there is the precept, as your heavenly Father is perfect, there is the patterne. To teach all by precepts is tedious: Longum iter per praecepta:
Be you perfect, there is the precept, as your heavenly Father is perfect, there is the pattern. To teach all by Precepts is tedious: Longum iter per praecepta:
to teach altogether by example is dangerous: the rule gives authoritie, the example addeth efficacie, and where the example followeth the rule, we may both more easily, and more safely follow the example. But of all examples none so pregnant and powerfull,
to teach altogether by Exampl is dangerous: the Rule gives Authority, the Exampl adds efficacy, and where the Exampl follows the Rule, we may both more Easily, and more safely follow the Exampl. But of all Examples none so pregnant and powerful,
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Even as I. Precepts offer to drive, Examples to lead: the example of others leadeth by the eare, our owne leades by the hand. That practicall oratory, 2. Thess. 3.9. To make our selves an example to you to follow us, is the most powerfull Charme of Rhetorike, leading people by the eyes, as Hercules did by the eares. Even as I.
Even as I. Precepts offer to drive, Examples to led: the Exampl of Others leads by the ear, our own leads by the hand. That practical oratory, 2. Thess 3.9. To make our selves an Exampl to you to follow us, is the most powerful Charm of Rhetoric, leading people by the eyes, as Hercules did by the ears. Even as I.
their mindes looke out more at their eye, then at their eare, more attentive to what we doe, then what we require. If we cherish any vice in our selves, they will cherish it as a vertue: Platoes short necke,
their minds look out more At their eye, then At their ear, more attentive to what we do, then what we require. If we cherish any vice in our selves, they will cherish it as a virtue: plato's short neck,
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but withall it inviteth euery eye to bee looking on. It stands us the more upon to looke to our light, that it shine before men, ut non solùm audiant bona verba, sed & videant bona opera.
but withal it Inviteth every eye to be looking on. It Stands us the more upon to look to our Light, that it shine before men, ut non solùm Audient Bona verba, sed & See Bona opera.
They expect we should translate, translate our good words into good workes, and with fiery tongues in our heads, to make their hearts burne within them, while we open the Scriptures;
They expect we should translate, translate our good words into good works, and with fiery tongues in our Heads, to make their hearts burn within them, while we open the Scriptures;
Though we bring them heavenly treasure, they are poring on the earthen vessell; but if with Gideon we carry our lamp burning in our pitcher, and can boldy and safely say to our followers,
Though we bring them heavenly treasure, they Are poring on the earthen vessel; but if with gideon we carry our lamp burning in our pitcher, and can boldy and safely say to our followers,
yet stands in feare of a Cocke, and of fire. The divine Story tels mee as much ( Marke 6.20.) Herod was a Lion as well as a Foxe, The feare of a King, is as the roaring of a Lion,
yet Stands in Fear of a Cock, and of fire. The divine Story tells me as much (Mark 6.20.) Herod was a lion as well as a Fox, The Fear of a King, is as the roaring of a lion,
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for though this Cocke crowing did not prevaile here so much as with Peter, to draw bitter teares of sound repentance, yet much it did, he was a parcell-penitent, he did many things.
for though this Cock crowing did not prevail Here so much as with Peter, to draw bitter tears of found Repentance, yet much it did, he was a parcell-penitent, he did many things.
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But yet me thinks it should not be Iohns preaching that hee feared, for NONLATINALPHABET, 'twas sweet to heare him as musicke, hee heard him gladly. For what then did that Lion so feare this Cocke? surely it was for the clapping of his wings, that as he crowed to others, hee roused up himselfe in austere devotion; the text saith as much:
But yet me thinks it should not be Iohns preaching that he feared, for, 'twas sweet to hear him as music, he herd him gladly. For what then did that lion so Fear this Cock? surely it was for the clapping of his wings, that as he crowed to Others, he roused up himself in austere devotion; the text Says as much:
With what a holy reverence did Constantine embrace Paphnutius, Theodosius stoop to his Ambrose? the Emperours greatnes honouring the goodnes of their ghostly Fathers,
With what a holy Reverence did Constantine embrace Paphnutius, Theodosius stoop to his Ambrose? the emperors greatness honouring the Goodness of their ghostly Father's,
the price of our reputation is brought downe by our wearish Conversation? Our esteeme and value is growne lower, because our light is growne dimmer. Tempora mutantur, I would (& nos) did not follow, yea, I wish it did not goe before. But if we cry out O tempora; there want not to cry us downe with O mores, and to excuse their contemptuous undervaluing of holy orders, by accusing our unholy disorders;
the price of our reputation is brought down by our wearish Conversation? Our esteem and valve is grown lower, Because our Light is grown dimmer. Tempora mutantur, I would (& nos) did not follow, yea, I wish it did not go before. But if we cry out O tempora; there want not to cry us down with Oh moors, and to excuse their contemptuous undervaluing of holy order, by accusing our unholy disorders;
But stay Doeg: why doth thy malevolent tongue ' cut like a sharpe rasor, shaving all by the ground? Grant Ahimelech have beene faulty, must all the Priests be chopt? Why Haman; if Mordecai be stiffe, must a nationall destruction expiate a personall offence? if some few Ministers (though those few be too many, and I wish discipline might make them nonc ) but if some few be debauched, must the whole calling be disgraced? must the Apostleship downe if there be one Iudas among the twelve, yea, one among twenty? But salus est haec nosse.
But stay Doeg: why does thy malevolent tongue ' Cut like a sharp razor, shaving all by the ground? Grant Ahimelech have been faulty, must all the Priests be chopped? Why Haman; if Mordecai be stiff, must a national destruction expiate a personal offence? if Some few Ministers (though those few be too many, and I wish discipline might make them nonc) but if Some few be debauched, must the Whole calling be disgraced? must the Apostleship down if there be one Iudas among the twelve, yea, one among twenty? But salus est haec nosse.
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Let us deare Brethren, make Triacle of this poyson, and with the more caution carry our selves blamelesse, and harmelesse, the Sons of God NONLATINALPHABET, in whose coat Momus may find no hole,
Let us deer Brothers, make Treacle of this poison, and with the more caution carry our selves blameless, and harmless, the Sons of God, in whose coat Momus may find no hold,
take heede you be not Donatus his Disciples rather then Christ's, who tutored the auditors even of Scribes and Pharises to doe as they say, though they say and doe not.
take heed you be not Donatus his Disciples rather then Christ's, who tutored the Auditors even of Scribes and Pharisees to do as they say, though they say and do not.
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If on the other side, his doctrine condemne his life, he teacheth you better, then to do even as I. Examples doe well to second rules, not to make them:
If on the other side, his Doctrine condemn his life, he Teaches you better, then to do even as I. Examples do well to second rules, not to make them:
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He that will draw after every light, may hap to be misled by some ignis fatuus, or deluded, by rotten though shining wood. It is the royall prerogative of the Lord Paramount, to take from none,
He that will draw After every Light, may hap to be misled by Some ignis fatuus, or deluded, by rotten though shining wood. It is the royal prerogative of the Lord Paramount, to take from none,
His only sonne onely shares with him in this royalty, I have given you an example, and that example may stand for a rule, that yee should doe as I have done to you;
His only son only shares with him in this royalty, I have given you an Exampl, and that Exampl may stand for a Rule, that ye should do as I have done to you;
but all subordinate examples (like generasubalterna ) take from their superior as they send downe to the inferior; nor may you safely write after their Copie, where they recede from the originall Archetype: but must alwayes understand, what we find here exprest, the patterne for imitation, even as I, to draw after it a faithfull limitation, Be yee followers of me,
but all subordinate Examples (like generasubalterna) take from their superior as they send down to the inferior; nor may you safely write After their Copy, where they recede from the original Archetype: but must always understand, what we find Here expressed, the pattern for imitation, even as I, to draw After it a faithful limitation, Be ye followers of me,
But what? is NONLATINALPHABET now clapt on as a crowne on his head, which else-where hee shaketh off as the viper from his hand? Doe I seeke to please men? If I should please men, I should not be the servant of Christ. Distinguish then.
But what? is now clapped on as a crown on his head, which elsewhere he shakes off as the viper from his hand? Do I seek to please men? If I should please men, I should not be the servant of christ. Distinguish then.
There is a pleasing carnally and a pleasing Christianly; the first he there detesteth as damnable, the second he here professeth as laudable and imitable.
There is a pleasing carnally and a pleasing Christianly; the First he there detesteth as damnable, the second he Here Professes as laudable and imitable.
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How then did he please, and not please men? not NONLATINALPHABET making merchandize of the Word, either for favour, profit, or credit, the three golden Balls that men pleasers usually run after.
How then did he please, and not please men? not making merchandise of the Word, either for favour, profit, or credit, the three golden Balls that men pleasers usually run After.
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yea more then a Nurse, a servant, 1. Cor. 9.19. I have made my selfe Servant unto all, that I might gaine the more, not more money to my purse, but more soules to God.
yea more then a Nurse, a servant, 1. Cor. 9.19. I have made my self Servant unto all, that I might gain the more, not more money to my purse, but more Souls to God.
Pleasing hee was both in his Doctrine and Conversation: first in teaching hee pleased, not so much in the matter, seeking placentia (that is a badge of salse Prophets) as for the manner, speaking truth placenter; faithfully yet wisely to become with men;
Pleasing he was both in his Doctrine and Conversation: First in teaching he pleased, not so much in the matter, seeking Placentia (that is a badge of salse prophets) as for the manner, speaking truth placenter; faithfully yet wisely to become with men;
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he could handsomely close with Agrippa, that he might get within him, but would never have humored his Vncle Herod, with his Herodias, nor sow pillowes under any sinners armehole: no pleasing in dispendium veritatis, all his pleasing was in Compendium Charitatis. How easily may we trace in his Epistles that artificiall piece of Oratory to make and keepe Benevolos auditores, to hold their eares while he teacheth,
he could handsomely close with Agrippa, that he might get within him, but would never have humored his Uncle Herod, with his Herodias, nor sow pillows under any Sinners armhole: no pleasing in dispendium veritatis, all his pleasing was in Compendium Charitatis. How Easily may we trace in his Epistles that artificial piece of Oratory to make and keep Benevolos auditores, to hold their ears while he Teaches,
The earthlyminded Belly-God shall be told his owne roundly, that their end is damnation, and yet even there he will please: the teares of his eyes shall testifie the bleeding of his heart, I tell you weeping: Gutta cavat lapidem, such drops might pierce even a stony heart. Thus our Apostle.
The earthlyminded Belly-God shall be told his own roundly, that their end is damnation, and yet even there he will please: the tears of his eyes shall testify the bleeding of his heart, I tell you weeping: Gutta cavat lapidem, such drops might pierce even a stony heart. Thus our Apostle.
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And now (deare brethren) iudge whether it be Apostolicall, to gall our hearers with tart invectives, to exasperate them with conceited nickes, and to please our selues in displeasing them.
And now (deer brothers) judge whither it be Apostolical, to Gall our hearers with tart invectives, to exasperate them with conceited nicks, and to please our selves in displeasing them.
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Did you ever know any soule converted, any man cured, with such gall and vineger? wee shall as soone catch fish with a naked hooke. I may not presume, I know my unworthines to teach teachers (especially such as many of you) It is our Apostle to whom now we all goe to schoole,
Did you ever know any soul converted, any man cured, with such Gall and vinegar? we shall as soon catch Fish with a naked hook. I may not presume, I know my unworthiness to teach Teachers (especially such as many of you) It is our Apostle to whom now we all go to school,
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and keepe out the daughter and how may that be? NONLATINALPHABET, Ephes. 4.15. let naked veritie goe no longer naked, but be clothed with the robes of her sister Charitie: Speake the truth in Love;
and keep out the daughter and how may that be?, Ephesians 4.15. let naked verity go no longer naked, but be clothed with the robes of her sister Charity: Speak the truth in Love;
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and then it may be Hatred that knoweth her Mother but naked, may passe by and not owne her in that attire. Suppresse wee Anger, eagernesse, indignation,
and then it may be Hatred that Knoweth her Mother but naked, may pass by and not own her in that attire. Suppress we Anger, eagerness, Indignation,
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and speaking out of these bowels of love and compassion, I hope, these precious balmes shall not breake their head, but may in time by Gods grace supple and mollifie their heart.
and speaking out of these bowels of love and compassion, I hope, these precious balms shall not break their head, but may in time by God's grace supple and mollify their heart.
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Againe, he pleased in his conversation, carrying himselfe not onely with plausible affabilitie, and a gentle placiditie; but also by a pliable humilitie condescending to all, that he might give offence to none.
Again, he pleased in his Conversation, carrying himself not only with plausible affability, and a gentle placiditie; but also by a pliable humility condescending to all, that he might give offence to none.
Omnis alteritas discors (saith Boetius ) a sullen differing occasioneth difference, while likenesse breedeth liking. Heerein therefore hee complied with all sorts, that indifferent things might make no difference, he would conforme and subscribe so farre, as omnialicent would reach.
Omnis alteritas discourse (Says Boethius) a sullen differing occasioneth difference, while likeness breeds liking. Herein Therefore he complied with all sorts, that indifferent things might make no difference, he would conform and subscribe so Far, as omnialicent would reach.
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one time he circumciseth Timothy, to please the Iewes, another time hee refuseth to circumcise Titus, to please the Gentiles. See how hee did turne and winde to give content on all hands.
one time he Circumciseth Timothy, to please the Iewes, Another time he Refuseth to circumcise Titus, to please the Gentiles. See how he did turn and wind to give content on all hands.
What now Paul? become a politique Proteus, a time serving Dissembler? No: that good Father will come into be his Compurgator, Non simulantis astu, sed compatientis affectu:
What now Paul? become a politic Proteus, a time serving Dissembler? No: that good Father will come into be his Compurgator, Non simulantis astu, sed compatientis affectu:
and fishing for nothing but soules; being loath to loose so precious a substance, by standing on a circumstance; or to hazard a soule, by nice sticking at a Ceremony. Who will not rather commend,
and fishing for nothing but Souls; being loath to lose so precious a substance, by standing on a circumstance; or to hazard a soul, by Nicaenae sticking At a Ceremony. Who will not rather commend,
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then blame the tender Nurse (to whom hee compared himselfe) for playing the childe, that shee may still the childe? or who ever counted it a Diminution to Elishaes greatnesse, that he contracted and drew in himselfe, 2. Kings 4.34.
then blame the tender Nurse (to whom he compared himself) for playing the child, that she may still the child? or who ever counted it a Diminution to Elisha's greatness, that he contracted and drew in himself, 2. Kings 4.34.
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that so he might apply his face to the childes face, his hands to the childs hands, &c. thereby to recover the dead childe to life? In the like posture is our blessed Paul, bowing himselfe to please that he might save, and in this posture calleth upon us to follow him,
that so he might apply his face to the child's face, his hands to the child's hands, etc. thereby to recover the dead child to life? In the like posture is our blessed Paul, bowing himself to please that he might save, and in this posture calls upon us to follow him,
The Trowell is for building, not the sword: the sword in the other hand of Nehemias builders, is for necessary defence, not unnecessary offence, to keepe off enemies, not to foine at their fellowes. Our Master is the Prince of peace; Esay 9.6. and his flocke are peaceable, NONLATINALPHABET, inoffensive creatures;
The Trowel is for building, not the sword: the sword in the other hand of Nehemiah Builders, is for necessary defence, not unnecessary offence, to keep off enemies, not to foin At their Fellows. Our Master is the Prince of peace; Isaiah 9.6. and his flock Are peaceable,, inoffensive creatures;
Mistake not then (my brethren) as Samuel did Gods call for Elies: this pleasing and peaceable gentlenesse, is a vertue not only in Aristotles Morall, but in Gods Theologicall Philosophy:
Mistake not then (my brothers) as Samuel did God's call for Ely's: this pleasing and peaceable gentleness, is a virtue not only in Aristotle Moral, but in God's Theological Philosophy:
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not a complement of a Courtier, but an ornament of a true Israelite. Said I an ornament? I wronged it, it is the soft wooll of Christs sheepe, the very liverie of Gods Elect, Col. 3.12.
not a compliment of a Courtier, but an ornament of a true Israelite. Said I an ornament? I wronged it, it is the soft wool of Christ sheep, the very livery of God's Elect, Col. 3.12.
If our Lord should come to feele out his sheepe by the wooll, to examine your faith by your carriage, how may you expect to passe for sheepe, if with the Hedge-hogge yee be all prickles to offend any hand that shall touch you,
If our Lord should come to feel out his sheep by the wool, to examine your faith by your carriage, how may you expect to pass for sheep, if with the Hedgehog ye be all prickles to offend any hand that shall touch you,
and here teaching the same by example, even as I please. And Who is my Neighbour? is the Lawyers next quaere: Luke 10.29. quibus: whom must we please? is the next circumstantiall question.
and Here teaching the same by Exampl, even as I please. And Who is my Neighbour? is the Lawyers next quaere: Lycia 10.29. quibus: whom must we please? is the next circumstantial question.
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But it may plainly appeare to bee a large circumference drawne about that triangle, the Iew, and Gentile, and the Church of God, standing in triangular opposition each to other,
But it may plainly appear to be a large circumference drawn about that triangle, the Iew, and Gentile, and the Church of God, standing in triangular opposition each to other,
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As hee offended not the fish alreadie within the net, lest they should run out, so hee pleased the fish without the net, that they might come in: that they which obey not the word, may without the word be wonne by conuer sation. 1. Pet. 3.1.
As he offended not the Fish already within the net, lest they should run out, so he pleased the Fish without the net, that they might come in: that they which obey not the word, may without the word be won by conuer sation. 1. Pet. 3.1.
so was hee zealous in wooing more; travailing farre with Eliezer to win Rebecca, (though a Pagan) Gen. 24.22. with bracelets and Earings, pleasing things, so to bring her home to his Master.
so was he zealous in wooing more; travailing Far with Eliezer to win Rebecca, (though a Pagan) Gen. 24.22. with bracelets and Earings, pleasing things, so to bring her home to his Master.
The Schooles teach us that the ground of true love is the participation of eternall blessednesse: now the prophanest worldling, the Turke, the Pagan have in them a nature capable of that communion and fellowship.
The Schools teach us that the ground of true love is the participation of Eternal blessedness: now the profanest worldling, the Turk, the Pagan have in them a nature capable of that communion and fellowship.
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There is a potentia remota, though not proxima: no sensible disposition, yet no flat impossibilitie, but that he may one day (for ought I know) be brought to be partaker of the inheritance of the Saints in light.
There is a potentia Remota, though not proxima: not sensible disposition, yet no flat impossibility, but that he may one day (for ought I know) be brought to be partaker of the inheritance of the Saints in Light.
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Since then there is in me a desire, and in him a possibilitie (though as yet not no probabilitie ) that hee may be in good time my fellow heire of Heaven, and Citizen with the Saints, I must love his nature,
Since then there is in me a desire, and in him a possibility (though as yet not not probability) that he may be in good time my fellow heir of Heaven, and Citizen with the Saints, I must love his nature,
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and wish to meet him both in grace and glory, though I hate his wickednesse with a perfect hatred, as the barre that yet keepes him out from that communion of blisse.
and wish to meet him both in grace and glory, though I hate his wickedness with a perfect hatred, as the bar that yet keeps him out from that communion of bliss.
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And indeed how can I love his good if I hate not his evil? how can parents love their childrens salvatiō, and not detest their vices, that would hurrie them to damnation? perdita volunt vitia, servatos filios;
And indeed how can I love his good if I hate not his evil? how can Parents love their Children's salvation, and not detest their vices, that would hurry them to damnation? perdita volunt Vices, servatos Sons;
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his sinnes I must let flie at, that I may kill them, that else would kill him. Heedily therefore must we aime our arrowes, that we wound not the person in shooting at the sinne, but levell discreetly with Alcons wary hand, who when hee saw a Dragon seize on,
his Sins I must let fly At, that I may kill them, that Else would kill him. Heedily Therefore must we aim our arrows, that we wound not the person in shooting At the sin, but level discreetly with Alcons wary hand, who when he saw a Dragon seize on,
Wherefore I cannot but pittie divers good soules, whose zeale in Iehues march out-runnes their iudgement, & with unadvised haste dasheth them against Salomons Iustus nimis, wrapping the vice and the man in the same extremity of violent detestation.
Wherefore I cannot but pity diverse good Souls, whose zeal in Jehus march outruns their judgement, & with unadvised haste dasheth them against Solomon's Justus nimis, wrapping the vice and the man in the same extremity of violent detestation.
the one an enemy irreconciliable, the other an enemy, but may turne friend. Is he a blasphemer, and a Persecutor? such was our Apostle, 1. Tim. 1.13. Is he an Idolater, Adulterer, & c? And such were some of you. 1. Cor. 6.11.
the one an enemy irreconciliable, the other an enemy, but may turn friend. Is he a blasphemer, and a Persecutor? such was our Apostle, 1. Tim. 1.13. Is he an Idolater, Adulterer, & c? And such were Some of you. 1. Cor. 6.11.
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for the spitefull contemners of Religion I may, I must, even as Steven, Acts 7.60. even as Christ, Luke 23.34. and to looke no further then this Chapter.
for the spiteful contemners of Religion I may, I must, even as Steven, Acts 7.60. even as christ, Lycia 23.34. and to look no further then this Chapter.
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S. Paul forbids fellowship with Devils, Verse 20. but alloweth fellowship with unbelcevers, Verse 27. and Christ himselfe practised it, Luke 15.2. Eating and drinking with Publicans and Sinners, and none but Seribes and Pharises censured him for it.
S. Paul forbids fellowship with Devils, Verse 20. but alloweth fellowship with unbelcevers, Verse 27. and christ himself practised it, Lycia 15.2. Eating and drinking with Publicans and Sinners, and none but Sermons and Pharisees censured him for it.
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But because hee that toucheth pitch may easily be defiled: nor is it usuall to find a River like Hypanis that keepes the sweetnesse of his water even in the Salt Sea:
But Because he that touches pitch may Easily be defiled: nor is it usual to find a River like Hypanis that keeps the sweetness of his water even in the Salt Sea:
or a righteous Lot, 2. Pet. 2.8. that abides unstained among the impure Sodomites: with a Licet, there may follow a Non expedit, especially for weake ones to have frequent and ordinary familiaritie with lewd and scandalous people.
or a righteous Lot, 2. Pet. 2.8. that abides unstained among the impure Sodomites: with a Licet, there may follow a Non expedit, especially for weak ones to have frequent and ordinary familiarity with lewd and scandalous people.
And though they must desire to please them, by unoffensive carriage, and not to shunne them for contempt, but only for caution: yet it may be for their safetie, to thinke of dissolute company,
And though they must desire to please them, by unoffensive carriage, and not to shun them for contempt, but only for caution: yet it may be for their safety, to think of dissolute company,
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as Tertullus pronounced of our Paul, Acts 24.5. NONLATINALPHABET, plaguy or pestilent fellowes; whom we should not rashly frequent without both skill and care, either to doe them some good, or at least that they doe us no harme: but before we goe neere them fortifie our selves with that Antidote of Ieremiahs resolution, Ier. 15.19. Let them turne to thee, doe not thou turne to them:
as Tertullus pronounced of our Paul, Acts 24.5., plaguy or pestilent Fellows; whom we should not rashly frequent without both skill and care, either to do them Some good, or At least that they do us no harm: but before we go near them fortify our selves with that Antidote of Jeremiah's resolution, Jeremiah 15.19. Let them turn to thee, do not thou turn to them:
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Fourthly, In all things. ] not only to please all men in some things; or some men in all things, but the universality is continued, and doubled, NONLATINALPHABET.
Fourthly, In all things. ] not only to please all men in Some things; or Some men in all things, but the universality is continued, and doubled,.
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not for his evill, but for his good: for his instruction, not for his destruction. Saint Iames will not owne that for wisdome, Iames 3.17. at least for heavenly wisdome that is not first pure, and then peaceable, &c. Marke both the connexion and order: To be pure and not peaceable, were to attire that Devill Contention like an Angell;
not for his evil, but for his good: for his instruction, not for his destruction. Saint James will not own that for Wisdom, James 3.17. At least for heavenly Wisdom that is not First pure, and then peaceable, etc. Mark both the connexion and order: To be pure and not peaceable, were to attire that devil Contention like an Angel;
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To be first peaceable and then pure, were to salute the servant before the Master, and preferre men before God: but to be first pure and then peaceable is fairely to ascend up to God in a good conscience, and orderly to descend downe to men in good correspondence.
To be First peaceable and then pure, were to salute the servant before the Master, and prefer men before God: but to be First pure and then peaceable is fairly to ascend up to God in a good conscience, and orderly to descend down to men in good correspondence.
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But generalia decipiunt: therefore come wee more particularly to view the bound-stone, consining All things: and in our way consider that All things in generall, under which our all things in speciall are contained, are of three sorts:
But generalia decipiunt: Therefore come we more particularly to view the bound-stone, consigning All things: and in our Way Consider that All things in general, under which our all things in special Are contained, Are of three sorts:
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bona, mala, media, the good like the tree of life hath Oportet ingraven, his sound is invitation, Gustate & videte: his fruit is peace, Ecce quam bonum & quam iucundum.
Bona, mala, media, the good like the tree of life hath Oportet engraven, his found is invitation, Taste & Videte: his fruit is peace, Ecce quam bonum & quam iucundum.
Noli me tangere, his fruit destruction 〈 … 〉. The middle are things indifferent, in their nature and essence neither good nor bad, but in their act and existence no longer neutrals,
Noli me tangere, his fruit destruction 〈 … 〉. The middle Are things indifferent, in their nature and essence neither good nor bad, but in their act and existence no longer neutrals,
They that please for advantage, and humour men securely sleeping in their sinnes, performe such another office, in making open way for the Serpent of Eden. I remember that once the Devill taught that beast to speake, Gen. 3. and it was to please his Master, thereby to tickle him to death: yee shall be as Gods:
They that please for advantage, and humour men securely sleeping in their Sins, perform such Another office, in making open Way for the Serpent of Eden. I Remember that once the devil taught that beast to speak, Gen. 3. and it was to please his Master, thereby to tickle him to death: ye shall be as God's:
not by societie in sinne, least running into the same excesse of riot (1. Pet. 4.4.) if I light in bad company, I should goe to Hell with them for good-fellowship; if the fellowship in going to Hell may be called good. Vnhappy knots of Satans tying, who coupleth men as Sampson did the foxes, Iudg. 15.4. with a firebrand betweene them to burne themselves and our corne. I say, our corne.
not by society in sin, least running into the same excess of riot (1. Pet. 4.4.) if I Light in bad company, I should go to Hell with them for good-fellowship; if the fellowship in going to Hell may be called good. Unhappy knots of Satan tying, who Coupleth men as Sampson did the foxes, Judges 15.4. with a firebrand between them to burn themselves and our corn. I say, our corn.
& c? I beleeve the hue and crie would apprehend the drunken Epicure upon strong suspition, that hee forceth God, to pull the cup from his mouth, because being filled with Gods plenty, hee vomited his bounty into the Donors bosome.
& c? I believe the hue and cry would apprehend the drunken Epicure upon strong suspicion, that he forceth God, to pull the cup from his Mouth, Because being filled with God's plenty, he vomited his bounty into the Donors bosom.
Yea more, I may not sinne to please, though in the pleasing I might profit: as it must be, NONLATINALPHABET, Rom. 15.2. so it must be only NONLATINALPHABET, in good, as well as for good.
Yea more, I may not sin to please, though in the pleasing I might profit: as it must be,, Rom. 15.2. so it must be only, in good, as well as for good.
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least God take us up, as Iob did his friend, Will yee speake wickedly for God? Iob. 31.7. non defensoribus istis, &c. One exception, and that out of Scripture will keepe All things within his bankes.
lest God take us up, as Job did his friend, Will ye speak wickedly for God? Job 31.7. non defensoribus istis, etc. One exception, and that out of Scripture will keep All things within his banks.
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A Christian may please and condescend, in all things, as Christ did condescend, and was tempted like us in all things, (Heb. 4.15.) NONLATINALPHABET, sinne only excepted. Here then is the difference betweene the fawning flatterer and the pleasing Christian: the flatterer that feeds on the aire of mens favour like the Cameleon, borrowes of the next obiect, any colour save white, the Hieroglipheke of innocence: but the good Christian, whose meate is more solide, profiting and saving, will suite to any colour save blacke, the livery of sinne and death.
A Christian may please and condescend, in all things, as christ did condescend, and was tempted like us in all things, (Hebrew 4.15.), sin only excepted. Here then is the difference between the fawning flatterer and the pleasing Christian: the flatterer that feeds on the air of men's favour like the Chameleon, borrows of the next Object, any colour save white, the Hieroglipheke of innocence: but the good Christian, whose meat is more solid, profiting and Saving, will suit to any colour save black, the livery of sin and death.
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but also, sometimes in for bearing it, where is danger of offence. What? (will you say) is not Omissioboni mala? and will you doe evill that good may come thereof? yea the omission of good is the evill of omission;
but also, sometime in for bearing it, where is danger of offence. What? (will you say) is not Omissioboni mala? and will you do evil that good may come thereof? yea the omission of good is the evil of omission;
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and simply evill, when the duties are simply necessary: but since affirmative precepts binde not adsemper (it being impossible to do them all at once) charity must looke out with the eyes of discretion, for the ubi and quando, and other circumstances necessary attendants on vertuous actions.
and simply evil, when the duties Are simply necessary: but since affirmative Precepts bind not Ad semper (it being impossible to do them all At once) charity must look out with the eyes of discretion, for the ubi and quando, and other Circumstances necessary attendants on virtuous actions.
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but to deferre the one, and conceale the other, untill by sufficient and mature instruction that rocke of offence (like the dead body of Amasa ) be remoued out of the way.
but to defer the one, and conceal the other, until by sufficient and mature instruction that rock of offence (like the dead body of Amasa) be removed out of the Way.
For as S. Hierom adviseth, Whatsoever spirituall good may be omitted without preiudice to that triple trueth of life, of righteousnes, and of Doctrine, we should let it passe (understand pro hic & nunc, that is, deferre or conceale it) rather then give offence to Iew or Gentile or the Church of God.
For as S. Hieronymus adviseth, Whatsoever spiritual good may be omitted without prejudice to that triple truth of life, of righteousness, and of Doctrine, we should let it pass (understand Pro hic & nunc, that is, defer or conceal it) rather then give offence to Iew or Gentile or the Church of God.
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Thirdly, Indifferent things, which are our present All, and the maine obiect of pleasing in all things: in all things indifferent, wherein God hath not tyed up our hands, by any either expresse or implicite command;
Thirdly, Indifferent things, which Are our present All, and the main Object of pleasing in all things: in all things indifferent, wherein God hath not tied up our hands, by any either express or implicit command;
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and divine authority doth not countermaund, we retaine our conscience free from Doctrinall necessity, yet stooping the outward Man to Obedientiall necessity, Yee must needes be subiect. Rom. 13.5. and that not patience perforce, not onely because of wrath, but for conscience sake.
and divine Authority does not countermand, we retain our conscience free from Doctrinal necessity, yet stooping the outward Man to Obediential necessity, Ye must needs be Subject. Rom. 13.5. and that not patience perforce, not only Because of wrath, but for conscience sake.
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For howbeit such lawes of man lay not any direct and immediate tye upon the Conscience (There is one Lawgiver that can save or destroy, (Iam. 4.12.) Yet they so bind us indirectly and mediately, that Whosoever resisteth the power, resisteth the ordinance of God, and is bound over upon breach of the good behaviour, they that resist, receive to themselves damnation, Rom. 13.2.
For howbeit such laws of man lay not any Direct and immediate tie upon the Conscience (There is one Lawgiver that can save or destroy, (Iam. 4.12.) Yet they so bind us indirectly and mediately, that Whosoever Resisteth the power, Resisteth the Ordinance of God, and is bound over upon breach of the good behaviour, they that resist, receive to themselves damnation, Rom. 13.2.
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or the Constitutions of the Church, should lay a tie of sin upon us, in such case should we shew Christian valour, (yet not in resisting or striking, but) suffering blowes, wounds, martyrdome, rather then violate that Axiome, We must obey Godrather then men, Act. 5.29.
or the Constitutions of the Church, should lay a tie of sin upon us, in such case should we show Christian valour, (yet not in resisting or striking, but) suffering blows, wounds, martyrdom, rather then violate that Axiom, We must obey Godrather then men, Act. 5.29.
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yea and obey God in the Men who are the powers ordained of God, he expecteth we should peaceably and humbly submit our selves to every ordinance of man for the Lords sake. In a word;
yea and obey God in the Men who Are the Powers ordained of God, he Expects we should peaceably and humbly submit our selves to every Ordinance of man for the lords sake. In a word;
and every moderate Christian, that owneth God for his Father, and the Church for his Mother, must learne for their sakes to doe as our Apostle here exampleth us, please all men in all things.
and every moderate Christian, that owneth God for his Father, and the Church for his Mother, must Learn for their sakes to do as our Apostle Here exampleth us, please all men in all things.
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and have solicited you (my Brethren, who as Trumpeters are much heard among the multitude) to performe the part of Gracchus his man, who standing behind his Master with an Ivory Pipe,
and have solicited you (my Brothers, who as Trumpeters Are much herd among the multitude) to perform the part of Gracchus his man, who standing behind his Master with an Ivory Pipe,
when earnestnesse in declayming transported him beyond the due compasse of his voice, used with sounding a temperate note, to bring him to a lower key, à nimia contentione revocare: that by your moderate and peaceable cariage and counsell, ye might qualifie the offences taken both in Church and State, by unhappy distractions and misprisions of the time.
when earnestness in declaiming transported him beyond the due compass of his voice, used with sounding a temperate note, to bring him to a lower key, à Nimia contention revocare: that by your moderate and peaceable carriage and counsel, you might qualify the offences taken both in Church and State, by unhappy distractions and misprisions of the time.
And might you ever with the Master-Bee, governe without a sting, and doe all by the spirit of meekenes without vse of the Rod, but that you may observe sometimes when the rod is out of hand,
And might you ever with the Master-Bee, govern without a sting, and do all by the Spirit of meekness without use of the Rod, but that you may observe sometime when the rod is out of hand,
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The Church-wardens and Sidemen, I briefly desire to remember, that they may not please their neighbours in their sin, nor sin to please their neighbours. Bring forth conscionably their faults to the Court of Reformation, and seeke the profit of the offenders, that they may be saved: at least, be carefull to deliver your owne soules, Ezek. 3.19. and not for any mans pleasure to wrap your selves in the horrible sin of periury.
The Churchwardens and Sidemen, I briefly desire to Remember, that they may not please their neighbours in their since, nor sin to please their neighbours. Bring forth Conscionably their Faults to the Court of Reformation, and seek the profit of the offenders, that they may be saved: At least, be careful to deliver your own Souls, Ezekiel 3.19. and not for any men pleasure to wrap your selves in the horrible since of perjury.
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and in service of the Prince of peace, endeavouring to keepe the unity of the Spirit in the bond of peace, we may attaine that peace of God, that passeth all understanding: which keepe our hearts and minds, &c. FINIS.
and in service of the Prince of peace, endeavouring to keep the unity of the Spirit in the bound of peace, we may attain that peace of God, that passes all understanding: which keep our hearts and minds, etc. FINIS.
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