Loves companion, or, A short treatise of the nature, necessity, and advantages of moderation being the substance of two sermons preached at Ousburne, By J. H. M.A. and minsiter of Ousburne.
and yet lukewarm in the maintenance of things of greater concernment? and the truth is, I never knew the violent prosecution of speculations and politicks,
and yet lukewarm in the maintenance of things of greater concernment? and the truth is, I never knew the violent prosecution of speculations and politics,
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And for the right understanding of these words, you must Consider, that these Philippians, to whom the Apostle directs his Epistle, were in a suffering condition;
And for the right understanding of these words, you must Consider, that these Philippians, to whom the Apostle directs his Epistle, were in a suffering condition;
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as appears out of 1 Phil. 27. Only let your conversation be, as becommeth the Gospel of Christ, standing fast in one spirit, with one mind, striving together for the faith of the Gospel;
as appears out of 1 Philip 27. Only let your Conversation be, as becomes the Gospel of christ, standing fast in one Spirit, with one mind, striving together for the faith of the Gospel;
and revenge all the wrongs offer'd to his people; as you have it, James 5.8. Be ye also patient, stablish your hearts, for the coming of the Lord draweth nigh.
and revenge all the wrongs offered to his people; as you have it, James 5.8. Be you also patient, establish your hearts, for the coming of the Lord draws High.
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For the improvement of this point, I will endeavour these three things, 1. To shew you what this Moderation is. 2. Why it is the duty of a Christian to express it. 3. Why especially in suffering times.
For the improvement of this point, I will endeavour these three things, 1. To show you what this Moderation is. 2. Why it is the duty of a Christian to express it. 3. Why especially in suffering times.
where I remove three things. 1. Moderation is not an halting between two opinions, when the thorow beleeving of one of them is necessary unto Salvation.
where I remove three things. 1. Moderation is not an halting between two opinions, when the thorough believing of one of them is necessary unto Salvation.
and among Protestants there are many that lie towards Anabaptisme, Judaisme, Arminianisme, &c. such as these we account not of a moderate judgement, but of an immoderate unsettledness;
and among Protestants there Are many that lie towards Anabaptism, Judaism, Arminianism, etc. such as these we account not of a moderate judgement, but of an immoderate unsettledness;
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Peter (and therefore no such wonder of other men, though in these times eminent) was not altogether free from this halting between the Jews and Gentiles,
Peter (and Therefore no such wonder of other men, though in these times eminent) was not altogether free from this halting between the jews and Gentiles,
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Otherwise, if the thing be not necessary unto Salvation, it may be Wisedom sometimes in a moderate man, to suspend his judgement in himself, at least the declaration of his judgement unto others.
Otherwise, if the thing be not necessary unto Salvation, it may be Wisdom sometime in a moderate man, to suspend his judgement in himself, At least the declaration of his judgement unto Others.
Curse ye Meroz (said the Angel of the Lord) curse ye bitterly the Inhabitants thereof, because they came not to the help of the Lord, to the help of the Lord against the mighty.
Curse you Meroz (said the Angel of the Lord) curse you bitterly the Inhabitants thereof, Because they Come not to the help of the Lord, to the help of the Lord against the mighty.
and the present necessity in particular, doth freely engage himself, though it be to the hazard of his life, in the defence of the truth of the Gospel,
and the present necessity in particular, does freely engage himself, though it be to the hazard of his life, in the defence of the truth of the Gospel,
The Philosopher saith of a just man, that he is like a Dye, which is every way even and like it self, turn it how you will, it falls upon an equall botttome:
The Philosopher Says of a just man, that he is like a Die, which is every Way even and like it self, turn it how you will, it falls upon an equal botttome:
for whether he lead a godly life or no, he doth but little regard. 2. This Moderation is not a Lukewarmness in those things, wherein Gods glory is concerned;
for whither he led a godly life or no, he does but little regard. 2. This Moderation is not a Lukewarmness in those things, wherein God's glory is concerned;
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here it is a true Rule, Non amat qui non zelat, and they that are thus lukewarm here, shall be too hot hereafter in that Oven, wherein Dough-baked Cakes shall be burnt.
Here it is a true Rule, Non amat qui non zelat, and they that Are thus lukewarm Here, shall be too hight hereafter in that Oven, wherein Dough-baked Cakes shall be burned.
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How earnest also was our Saviour, when he drove the buyers and sellers out of the Temple? then his Disciples remembred that it was written, The zeal of thine House hath eaten me up, John 2.15, 17. was not Nehemiah zealous when he contended with the Rulers,
How earnest also was our Saviour, when he drove the buyers and sellers out of the Temple? then his Disciples remembered that it was written, The zeal of thine House hath eaten me up, John 2.15, 17. was not Nehemiah zealous when he contended with the Rulers,
and smote certain of them, and plucked off their hair, and made them swear by God, saying, Ye shall not give your Daughters to their Sons, &c. Nehem. 13.11, 15, 18, 21, 24, 25. How zealous also was Asa in his Reformation, where he spared not his own Mother,
and smote certain of them, and plucked off their hair, and made them swear by God, saying, You shall not give your Daughters to their Sons, etc. Nehemiah 13.11, 15, 18, 21, 24, 25. How zealous also was Asa in his Reformation, where he spared not his own Mother,
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and Asa cut down her Idoll, and stamped it and burnt it at the Brook Kidron? 2 Chron. 15, 16. And the same Apostle that enjoins moderation in the Text, tells us also, That it is good to be zealously affected alwaies in a good thing.
and Asa Cut down her Idol, and stamped it and burned it At the Brook Kidron? 2 Chronicles 15, 16. And the same Apostle that enjoins moderation in the Text, tells us also, That it is good to be zealously affected always in a good thing.
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so then, because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth, Rev. 3.15, 16. Will you say, he is a moderate man, who can hear the Glorious name of God and his Son Jesus Christ blasphemed,
so then, Because thou art lukewarm, and neither cold nor hight, I will spue thee out of my Mouth, Rev. 3.15, 16. Will you say, he is a moderate man, who can hear the Glorious name of God and his Son jesus christ blasphemed,
and yet his Spirit not boyle within him, with a mixture of anger and grief thereat? is he a moderate man, that shall suffer himself to be drawn away to heresie or idolatry, without making any resistance,
and yet his Spirit not boil within him, with a mixture of anger and grief thereat? is he a moderate man, that shall suffer himself to be drawn away to heresy or idolatry, without making any resistance,
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an Arrian, Arminian or Papist to come and sow their seeds of Errors in my Family and Parish, thereby to seduce my people? Certainly, in such cases as this, a great measure of zeal is necessary,
an Arrian, Arminian or Papist to come and sow their seeds of Errors in my Family and Parish, thereby to seduce my people? Certainly, in such cases as this, a great measure of zeal is necessary,
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and some extravagancies are excusable, as being errors ardentis amoris: to this purpose that of Moses is observable, who having been in the Mount with God,
and Some extravagancies Are excusable, as being errors Ardentis amoris: to this purpose that of Moses is observable, who having been in the Mount with God,
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and he cast the Tables out of his hands and brake them beneath the Mount, Exod. 32.19. wherein thongh Moses was blame-worthy yet the Scripture doth not blame him, so well doth God like of zeal in such cases.
and he cast the Tables out of his hands and brake them beneath the Mount, Exod 32.19. wherein though Moses was blameworthy yet the Scripture does not blame him, so well does God like of zeal in such cases.
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or such like action in these dayes at the hearing of blasphemie, I think he were no less to blame than Eli, for passing the censure of drunkenness upon sorrowfull Hannah; remembring that of the Apostle, that if a man in this case, to outward appearance, be besides himself, it is for God, 2 Cor. 5.13.
or such like actium in these days At the hearing of blasphemy, I think he were no less to blame than Eli, for passing the censure of Drunkenness upon sorrowful Hannah; remembering that of the Apostle, that if a man in this case, to outward appearance, be beside himself, it is for God, 2 Cor. 5.13.
and such like gross impieties, is nothing affected therewith? then Lot was an immoderate man, whose righteous soul was vexed from day to day with the unlawfull deeds of the Sodomites: much more David, whose eyes ran down with Rivers of tears, because men did not keep Gods Law.
and such like gross impieties, is nothing affected therewith? then Lot was an immoderate man, whose righteous soul was vexed from day to day with the unlawful Deeds of the Sodomites: much more David, whose eyes ran down with rivers of tears, Because men did not keep God's Law.
For indeed, he thriftily treasured up his spirits against such a time, who if he had formerly spent his Lungs about every trifle, would have wanted breath to plead for things of greater concernment.
For indeed, he thriftily treasured up his spirits against such a time, who if he had formerly spent his Lungs about every trifle, would have wanted breath to plead for things of greater concernment.
3. Moderation is not a toleration of things which are destructive unto the essence or foundation of the doctrine and worship of true Christian Religion.
3. Moderation is not a toleration of things which Are destructive unto the essence or Foundation of the Doctrine and worship of true Christian Religion.
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If this be the nature of Contention, it is altogether contrary to Moderation, which in matters of indifferencie will yeeld far to, and comply much with others.
If this be the nature of Contention, it is altogether contrary to Moderation, which in matters of indifferency will yield Far to, and comply much with Others.
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But if it be a thing that tends to the subversion of the substance and foundation of Religion derogating from the person or office of Christ, the mediator between God and Man; Gods free Grace in him;
But if it be a thing that tends to the subversion of the substance and Foundation of Religion derogating from the person or office of christ, the Mediator between God and Man; God's free Grace in him;
and for that faith, which was once delivered to the Saints, he will earnestly contend, against all that creep in unawares, bringing in damnable heresies, ungodly men, turning the grace of our God into lasciviousness,
and for that faith, which was once Delivered to the Saints, he will earnestly contend, against all that creep in unawares, bringing in damnable heresies, ungodly men, turning the grace of our God into lasciviousness,
shall we sacrifice the abomination of the Egyptians before their eys, and will they not stone us? Exo. 8.25, 26. I have a few things against thee, saith Christ, to the Church of Pergamos, because thou hast there the doctrine of Balaam, thou hast also the doctrine of the Nicolaitans, which thing I hate, Rev. 2.14, 15. So saith he to the Angel of the Church of Thyatira, I have a few things against thee,
shall we sacrifice the abomination of the egyptians before their eyes, and will they not stone us? Exo. 8.25, 26. I have a few things against thee, Says christ, to the Church of Pergamum, Because thou hast there the Doctrine of balaam, thou hast also the Doctrine of the Nicolaitans, which thing I hate, Rev. 2.14, 15. So Says he to the Angel of the Church of Thyatira, I have a few things against thee,
because thou sufferest that woman Jezabel to teach and to seduce my servants, Rev. 2.20. A toleratiō of such doctrins & manners, as the Lord hates, is most intolerable. We read in Ezek. 24.6. of a Woe to the pot, whose scum is therein, and whose scum is not gone out of it;
Because thou sufferest that woman Jezebel to teach and to seduce my Servants, Rev. 2.20. A toleration of such doctrines & manners, as the Lord hates, is most intolerable. We read in Ezekiel 24.6. of a Woe to the pot, whose scum is therein, and whose scum is not gone out of it;
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and may burn, and that the filthiness of it may be molten in it, that the scum of it may be consumed, Ezek. 24.9, 10, 11. Andronicus, though in other things bad enough,
and may burn, and that the filthiness of it may be melted in it, that the scum of it may be consumed, Ezekiel 24.9, 10, 11. Andronicus, though in other things bad enough,
when he could not bring about his desired ends by a violent persecution, he proclamed Libertie (saith he) for every partie to profess and preach their own opinions,
when he could not bring about his desired ends by a violent persecution, he proclaimed Liberty (Says he) for every party to profess and preach their own opinions,
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And so by Libertie of Conscience (saith he) and by keeping their children from the Schools of learning, he thought to have rooted out Christianitie from the earth.
And so by Liberty of Conscience (Says he) and by keeping their children from the Schools of learning, he Thought to have rooted out Christianity from the earth.
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that it is a very sad thing, when we shall make use of the most exquisit and deep-studied plots and projects of our greatest enemies, to raise the Church, which they made use of to ruine it:
that it is a very sad thing, when we shall make use of the most exquisite and deep-studied plots and projects of our greatest enemies, to raise the Church, which they made use of to ruin it:
I presume, that all these will pretend, and boldly challenge kinred with Moderation; but it wholly disclaims them, as the base offspring and brood of carnal policie;
I presume, that all these will pretend, and boldly challenge kindred with Moderation; but it wholly disclaims them, as the base offspring and brood of carnal policy;
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and unfeigned charity toward our Brethren, as Moderation doth. As well may ye call prodigalitie liberalitie, covetousness good husbandrie, and pride neatnesse;
and unfeigned charity towards our Brothers, as Moderation does. As well may you call prodigality liberality, covetousness good Husbandry, and pride neatness;
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and those wch are of a second sort, & lower form, wherein more liberty and latitude is allowed, in maintaining whereof the stiffness of the judgement is abated and suppled, with charity towards his neighbour.
and those which Are of a second sort, & lower from, wherein more liberty and latitude is allowed, in maintaining whereof the stiffness of the judgement is abated and suppled, with charity towards his neighbour.
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but other viz. Heresies fighting against the foundation, are like the Aegyptians fighting with the Israelite, whom Moses smites down. 2 Exod. The moderate man distinguisheth of Schismatical and erroneous persons,
but other viz. Heresies fighting against the Foundation, Are like the egyptians fighting with the Israelite, whom Moses smites down. 2 Exod The moderate man Distinguisheth of Schismatical and erroneous Persons,
some are active to seduce others, others quietly enjoy their opinions in their own consciences; the latter by his mildness he easily reduceth to the truth;
Some Are active to seduce Others, Others quietly enjoy their opinions in their own Consciences; the latter by his mildness he Easily reduceth to the truth;
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for to use force first, before people are fairly taught the truth, is to knock a nail into a board, without wimbling an hole for it, which then either not enters,
for to use force First, before people Are fairly taught the truth, is to knock a nail into a board, without wimbling an hold for it, which then either not enters,
Charity suffereth long, and is kind, yet it rejoyceth not in iniquity, but rejoyceth in the truth. 1 Cor. 13.4.6. Some argue against the punishment of Hereticks with death, because it is meerly an intellectual error:
Charity suffers long, and is kind, yet it Rejoiceth not in iniquity, but Rejoiceth in the truth. 1 Cor. 13.4.6. some argue against the punishment of Heretics with death, Because it is merely an intellectual error:
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And if the error be in things of less moment, that are meerly circumstantial, he bears with him altogether, being willing that he should speak as a child,
And if the error be in things of less moment, that Are merely circumstantial, he bears with him altogether, being willing that he should speak as a child,
and understand as a child, and think as a child, till he come to more maturity of understanding, remembring that of the Apostle, That the strong ought to bear the infirmities of the weak,
and understand as a child, and think as a child, till he come to more maturity of understanding, remembering that of the Apostle, That the strong ought to bear the infirmities of the weak,
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Contrary therefore to this moderate judgement, I say, is first a credulous judgement in the defect, which is apt upon the good opinion it hath of such a mans person, with better liking to entertain his errors,
Contrary Therefore to this moderate judgement, I say, is First a credulous judgement in the defect, which is apt upon the good opinion it hath of such a men person, with better liking to entertain his errors,
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A wisely suspicious judgment is commendable, but a rashly censorious is to be condemned. 2. Too harsh, in judging of mens affections and conditions towards God by one or two unjustifiable actions.
A wisely suspicious judgement is commendable, but a rashly censorious is to be condemned. 2. Too harsh, in judging of men's affections and conditions towards God by one or two unjustifiable actions.
and will manifest the counsels of the heart, 1 Cor. 4.5. For though some mens sins are open before hand going before to judgement, yet some mens they follow after, 1 Tim. 5.24. They are so secret or else so specious, that they must be referred wholly to the judgment of the last day.
and will manifest the Counsels of the heart, 1 Cor. 4.5. For though Some men's Sins Are open before hand going before to judgement, yet Some men's they follow After, 1 Tim. 5.24. They Are so secret or Else so specious, that they must be referred wholly to the judgement of the last day.
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yet he is so judicious as not to wrong himself, or wrong the truth, and therefore I say, this Moderation in the judgement is a mixture of discretion and charity.
yet he is so judicious as not to wrong himself, or wrong the truth, and Therefore I say, this Moderation in the judgement is a mixture of discretion and charity.
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Ye that love the Lord hate evill, Psal. 97.10. I hate the works of them that turn aside, saith David, Psalm 101.3. I hate every false way, Psal. 119.104.
You that love the Lord hate evil, Psalm 97.10. I hate the works of them that turn aside, Says David, Psalm 101.3. I hate every false Way, Psalm 119.104.
Again, I say, a moderate man, as he hates, so he grieves for the evills and errors of others, When I came to Jerusalem, saith Nehemiah, and understood of the evill that Eliashib did for Tobiah, in preparing him a Chamber in the Courts of the house of God, it grieved me sore,
Again, I say, a moderate man, as he hates, so he grieves for the evils and errors of Others, When I Come to Jerusalem, Says Nehemiah, and understood of the evil that Eliashib did for Tobiah, in preparing him a Chamber in the Courts of the house of God, it grieved me soar,
and I cast forth all the Houshold-stuff of Tobiah out of the Chamber. Nehe. 13.7.8. Every Christian may be thus grieved, as Nehemiah was, when such evills are done, though perhaps they have neither power nor authority to rectifie them.
and I cast forth all the household stuff of Tobiah out of the Chamber. Neh 13.7.8. Every Christian may be thus grieved, as Nehemiah was, when such evils Are done, though perhaps they have neither power nor Authority to rectify them.
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I beheld the transgressors and was grieved (saith David) because they kept not thy word, Psal. 119.158. and Psalm 139.21. Am not I grieved with those that rise up against thee? There is but little love in that man to God, who doth not grieve at that which grieves God.
I beheld the transgressors and was grieved (Says David) Because they kept not thy word, Psalm 119.158. and Psalm 139.21. Am not I grieved with those that rise up against thee? There is but little love in that man to God, who does not grieve At that which grieves God.
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The Lord will render unto every man according to his work, to them who by patient continuace in well doing seek for glorie and honour and immortality, eternall life:
The Lord will render unto every man according to his work, to them who by patient Continuance in well doing seek for glory and honour and immortality, Eternal life:
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So I observe many, who are very invective against the corruptions, innovations and heresies of the times, who yet are nothing affected with the dishonour that is done to God by them, and the decay of religion.
So I observe many, who Are very invective against the corruptions, innovations and heresies of the times, who yet Are nothing affected with the dishonour that is done to God by them, and the decay of Religion.
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So they, if we let these Sectaries alone thus, not the truth of God shall fall in the Streets and be trodden under foot, the Church rooted out, Gods worship destroyed;
So they, if we let these Sectaries alone thus, not the truth of God shall fallen in the Streets and be trodden under foot, the Church rooted out, God's worship destroyed;
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For were the Church and they at rest from the present disturbers of our peace, ye should have it as much vexed and grieved with the scoffings and prophaneness of these men,
For were the Church and they At rest from the present disturbers of our peace, you should have it as much vexed and grieved with the scoffings and profaneness of these men,
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as well as blasphemy, they being no lesse deeds of the old man, and members of the body of death, than the other, Coloss. 3.8. Sure it is, the wrath of man doth not work the righteousness of God, James 1.20.
as well as blasphemy, they being no less Deeds of the old man, and members of the body of death, than the other, Coloss. 3.8. Sure it is, the wrath of man does not work the righteousness of God, James 1.20.
if that we desire to be hid in the day of the Lords wrath, Zeph: 2.2, 3. Unto meeknesse it is, that so many promises are made, the meek shall inherit the earth,
if that we desire to be hid in the day of the lords wrath, Zephaniah: 2.2, 3. Unto meekness it is, that so many promises Are made, the meek shall inherit the earth,
and shall delight themselves in the abundance of (inward, if they want outward) peace, Ps. 37.11. The Lord lifteth up the meek, Psal. 147.6. He will beautifie the meek with salvation, Psal. 149.4. The meek also shall increase their joy in the Lord, Isa. 29.19. It is a great honour to our profession, and stops the mouths of false accusers, 1 Pet. 3.14.
and shall delight themselves in the abundance of (inward, if they want outward) peace, Ps. 37.11. The Lord lifts up the meek, Psalm 147.6. He will beautify the meek with salvation, Psalm 149.4. The meek also shall increase their joy in the Lord, Isaiah 29.19. It is a great honour to our profession, and stops the mouths of false accusers, 1 Pet. 3.14.
neither be troubled, but sanctifie the Lord God in your hearts, and be ready alwaies to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and reverence, that whereas they speak evil of you, they may be ashamed, who falsly accuse your good conversation in Christ.
neither be troubled, but sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asks you a reason of the hope that is in you, with meekness and Reverence, that whereas they speak evil of you, they may be ashamed, who falsely accuse your good Conversation in christ.
3. This Moderation may be considered in the Conversation, and that is, when a man out of zeal to Gods Glory, keeping himself within the compass of his calling, doth speak and act against the evils and errors of the times he lives in,
3. This Moderation may be considered in the Conversation, and that is, when a man out of zeal to God's Glory, keeping himself within the compass of his calling, does speak and act against the evils and errors of the times he lives in,
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Now contrary to this, 1. in the defect is, when men doe not or dare not, according to the duty of their general or particular callings, declare their dislike and detestation of the evils and corruptions of the times and places they live in.
Now contrary to this, 1. in the defect is, when men do not or Dare not, according to the duty of their general or particular callings, declare their dislike and detestation of the evils and corruptions of the times and places they live in.
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Isa. 8.12, 13. The fearfull and unbelieving shall have their part in the Lake, that burns with fire and brimston, Revel. 21.8. This Christ takes for no better than a denial of him, as appears by the opposition, Mat. 12.32, 33. Whosoever shall confess me before men, him will I also confesse before my father, which is in Heaven;
Isaiah 8.12, 13. The fearful and unbelieving shall have their part in the Lake, that burns with fire and brimstone, Revel. 21.8. This christ Takes for no better than a denial of him, as appears by the opposition, Mathew 12.32, 33. Whosoever shall confess me before men, him will I also confess before my father, which is in Heaven;
Not openly to confess Christ therefore, is to deny him, and if we deny him, he will also deny us, 2 Tim. 2.12. It is said of those that received the mark of the beast, that they received it in their right hand, Rev. 13.16. a place which they might either open or shut;
Not openly to confess christ Therefore, is to deny him, and if we deny him, he will also deny us, 2 Tim. 2.12. It is said of those that received the mark of the beast, that they received it in their right hand, Rev. 13.16. a place which they might either open or shut;
but those that receive the mark of the lamb, Christ Jesus, have it in their foreheads, a place open and obvious to the view of all men, in testimony that they are not ashamed of Christ,
but those that receive the mark of the lamb, christ jesus, have it in their foreheads, a place open and obvious to the view of all men, in testimony that they Are not ashamed of christ,
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Such shall be their undanted courage and resolution for God, that they shall not be afraid to make profession in so many words, I am the Lords, and to subscribe their name to it, when they had done.
Such shall be their undaunted courage and resolution for God, that they shall not be afraid to make profession in so many words, I am the lords, and to subscribe their name to it, when they had done.
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Jer. 1.8, 17. They should not be afraid of the words, nor dismaid at the looks of men, be they never so rebellious, be they as sharp as thorns and briars,
Jer. 1.8, 17. They should not be afraid of the words, nor dismayed At the looks of men, be they never so rebellious, be they as sharp as thorns and briers,
and stinging as Scorpions, Ezech. 2.6, 7. but should, with Peter, testifie and exhort, saying, save your selves from this untoward generation, Act. 2.40.
and stinging as Scorpions, Ezekiel 2.6, 7. but should, with Peter, testify and exhort, saying, save your selves from this untoward generation, Act. 2.40.
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And as it doth concern Ministers especially, in respect of their particular calling, so it doth concern all men, in respect of their general calling, to declare their dislike of the corruptions and evils of the times and places they live in;
And as it does concern Ministers especially, in respect of their particular calling, so it does concern all men, in respect of their general calling, to declare their dislike of the corruptions and evils of the times and places they live in;
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having no fellowship with the unfruitfull works of darkness, but rather reproving them, Ephes. 5.11. withdrawing themselves from all such, as are of corrupt minds, destitute of the truth, as we are commanded, 1 Tim. 6.5. 2 Tim. 3.5.
having no fellowship with the unfruitful works of darkness, but rather reproving them, Ephesians 5.11. withdrawing themselves from all such, as Are of corrupt minds, destitute of the truth, as we Are commanded, 1 Tim. 6.5. 2 Tim. 3.5.
and by good words and fair speeches deceive the hearts of the simple, Rom. 16.17, 18. That so they may be blamelesse and harmless, the sons of God without rebuke, in the midst of a crooked and perverse Nation, among whom they shine as lights in the world, Phil. 2.15. 2. As fearfull cowardise is contrary to Moderation in defect, so Turbulency is contrary to it in the excess:
and by good words and fair Speeches deceive the hearts of the simple, Rom. 16.17, 18. That so they may be blameless and harmless, the Sons of God without rebuke, in the midst of a crooked and perverse nation, among whom they shine as lights in the world, Philip 2.15. 2. As fearful cowardice is contrary to Moderation in defect, so Turbulency is contrary to it in the excess:
as Korah, with his company, gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the Congregation are holy, every one of them,
as Korah, with his company, gathered themselves together against Moses and against Aaron, and said unto them, You take too much upon you, seeing all the Congregation Are holy, every one of them,
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and the Lord is among them; wherefore then lift ye up your selves above the Congregation of the Lord, Numb. 16.3. This is the direct language of turbulent and schismaticall persons;
and the Lord is among them; Wherefore then lift you up your selves above the Congregation of the Lord, Numb. 16.3. This is the Direct language of turbulent and Schismatical Persons;
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the other is, giving license to pleasures, and a voluptuous course of life. And therefore let those, which profess themselves such enemies to Sectaries (not their persons,
the other is, giving license to pleasures, and a voluptuous course of life. And Therefore let those, which profess themselves such enemies to Sectaries (not their Persons,
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whereas it is said that Michael the Arch-Angel, when he contended with the Devil about the body of Moses, durst not bring a railing accusation against him,
whereas it is said that Michael the Arch-Angel, when he contended with the devil about the body of Moses, durst not bring a railing accusation against him,
Therefore Paul gives Titus charge, to put them in mind to be subject to principalities and powers, to obey Magistrates, to speak evil of no man, to be no brawlers,
Therefore Paul gives Titus charge, to put them in mind to be Subject to principalities and Powers, to obey Magistrates, to speak evil of no man, to be no brawlers,
yet a resolute answer, which the three Children gave to Nebuchadnezzar: If it be so, our God whom we serve, is able to deliver us out of this fiery furnace,
yet a resolute answer, which the three Children gave to Nebuchadnezzar: If it be so, our God whom we serve, is able to deliver us out of this fiery furnace,
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but if whilst he strive with a fool, he can but rule his own spirit, that is a victory indeed, more considerable than the taking of a City, Prov. 16.32. otherwise, be the cause never so strong that a man defends, if he be passionate, he is weak;
but if while he strive with a fool, he can but Rule his own Spirit, that is a victory indeed, more considerable than the taking of a city, Curae 16.32. otherwise, be the cause never so strong that a man defends, if he be passionate, he is weak;
and ignorant people who have but little skill of controversie, are in their opinions led for the most part by the actions of the persons, their Logick lying alltogether in inartificial arguments;
and ignorant people who have but little skill of controversy, Are in their opinions led for the most part by the actions of the Persons, their Logic lying altogether in inartificial Arguments;
Passion is one mark of a fool; Anger resteth in the bosome of fools. Eccl. 7.9. and Prov. 27.3. A stone is heavy, and the sand weighty, but a fools wrath is heavier than them both.
Passion is one mark of a fool; Anger rests in the bosom of Fools. Ecclesiastes 7.9. and Curae 27.3. A stone is heavy, and the sand weighty, but a Fools wrath is Heavier than them both.
When a wise man therefore contending with a fool, shall break out into unseemly passion, what can one say? As Demonax, when he saw one cruel in the beating of his servant, Fie (saith he) forbear,
When a wise man Therefore contending with a fool, shall break out into unseemly passion, what can one say? As demonax, when he saw one cruel in the beating of his servant, Fie (Says he) forbear,
but a wise and moderate man, knowing that he must expect no fair dealing from a fool, should therefore arm himself accordingly before-hand with humble prayer to God, and strong resolution within himself;
but a wise and moderate man, knowing that he must expect no fair dealing from a fool, should Therefore arm himself accordingly beforehand with humble prayer to God, and strong resolution within himself;
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but keep his mouth as with a bridle, whilst the wicked is before him, Psal. 39.1. I doe not see how a wise man, when he flies from the matter he is contending about, to fall upon the person that he contends with, can clear himself before God or sober men.
but keep his Mouth as with a bridle, while the wicked is before him, Psalm 39.1. I do not see how a wise man, when he flies from the matter he is contending about, to fallen upon the person that he contends with, can clear himself before God or Sobrium men.
but a wise man will keep off his hand, and keep up his tongue, 2 Sam. 14.13. knowing, that if reason will not convince his adversary, raising will but more exasperate and obdurate him.
but a wise man will keep off his hand, and keep up his tongue, 2 Sam. 14.13. knowing, that if reason will not convince his adversary, raising will but more exasperate and obdurate him.
To shut up this, the moderate man (if God see it good) desireth life, and loveth many dayes, that he may see good, (and do much good) and therfore keepeth his tongue from evil,
To shut up this, the moderate man (if God see it good) Desires life, and loves many days, that he may see good, (and do much good) and Therefore Keepeth his tongue from evil,
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when he suffered, he threatned not, but committed himself to him that judgeth righteously, 1 Pet. 2.21, 23. 2. Contrary to this Moderation, is turbulency in actions, and that is, briefly, when men, 1:
when he suffered, he threatened not, but committed himself to him that Judgeth righteously, 1 Pet. 2.21, 23. 2. Contrary to this Moderation, is turbulency in actions, and that is, briefly, when men, 1:
Ward wittily calls these men, Fires that cannot keep themselves within their own hearths, Spirits that cannot keep themselves within their own Circles.
Ward wittily calls these men, Fires that cannot keep themselves within their own hearths, Spirits that cannot keep themselves within their own Circles.
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Such as these, if ye observe them, shall have many corruptions in their own Families unreformed, which lie within the Compasse of their duty and ability to reform;
Such as these, if you observe them, shall have many corruptions in their own Families unreformed, which lie within the Compass of their duty and ability to reform;
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When Peter enquired of Christ, What John should do? What is that to thee? saith our Saviour, follow thou me, Joh. 21.21, 22. If things be thus and thus ordered in the Commonwealth and Church by the wisdom of thy Governours, whats that to thee? follow thou Christ, by walking conscionably in thine own calling:
When Peter inquired of christ, What John should do? What is that to thee? Says our Saviour, follow thou me, John 21.21, 22. If things be thus and thus ordered in the Commonwealth and Church by the Wisdom of thy Governors, whats that to thee? follow thou christ, by walking Conscionably in thine own calling:
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Tantumne abs re tuâ otii est tibi, aliena ut cures? wantest thou work at home, that thou art so busie abroad? study to be quiet, medling with thine own business, as the Lord commandeth thee, 1 Thess: 4.11. 2ly,
Tantumne abs re tuâ otii est tibi, Aliena ut cures? Wantest thou work At home, that thou art so busy abroad? study to be quiet, meddling with thine own business, as the Lord commands thee, 1 Thess: 4.11. 2ly,
So I have dispatched the first particular, and shewed you, as exactly as I could, what this Moderation is, both in the Judgement, Affections, and Conversation.
So I have dispatched the First particular, and showed you, as exactly as I could, what this Moderation is, both in the Judgement, Affections, and Conversation.
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and falsly accuse us, 1 Pe•: 3.16. Moderation puts a lustre upon all graces, and therefore is well called by Bishop Hall, the silken string running thorough the pearl-chain of all vertues.
and falsely accuse us, 1 Pe•: 3.16. Moderation puts a lustre upon all graces, and Therefore is well called by Bishop Hall, the silken string running through the pearl-chain of all Virtues.
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What were Anger without Moderation, but madness? What were Zeal without this, but a furie? as the lower spheres of the heaven would soon set the whole world on fire,
What were Anger without Moderation, but madness? What were Zeal without this, but a fury? as the lower spheres of the heaven would soon Set the Whole world on fire,
so the inferiour affections of the mind, if not regulated by a moderate judgement, and the mild motions of the Spirit of God, will soon over-heat and over-throw all that a man goes about.
so the inferior affections of the mind, if not regulated by a moderate judgement, and the mild motions of the Spirit of God, will soon overheat and overthrow all that a man Goes about.
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The Poets shadowed out this, in Minervaes golden bridle, wherewith she managed her winged Pegasus. Bernard calls Discretion or Moderation, Moderatrix & auriga virtutum: and take away this (saith he) and vertue will become vice,
The Poets shadowed out this, in Minervaes golden bridle, wherewith she managed her winged Pegasus. Bernard calls Discretion or Moderation, Moderatrix & auriga Virtues: and take away this (Says he) and virtue will become vice,
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3. That known and generally received Maxim, which is the substance of the Law and the Prophets, Whatsoever ye would that men should do to you, do ye even so to them, Mat. 7.12. doth strongly engage us unto Moderation.
3. That known and generally received Maxim, which is the substance of the Law and the prophets, Whatsoever you would that men should do to you, do you even so to them, Mathew 7.12. does strongly engage us unto Moderation.
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which were very commendable, if they were likewise as zealous against their own Sins, but saith he, Pondus & pondus, divers weights are an abomination to the Lord;
which were very commendable, if they were likewise as zealous against their own Sins, but Says he, Pondus & pondus, diverse weights Are an abomination to the Lord;
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Ambros. de paenitent. lib. 1. adv. Novat. ca. 1. If that be the chief end of vertue (saith he) to respect the profit of many, Certainly moderation is the most excellent.
Ambos the penitent. lib. 1. Advantage. Novat. circa 1. If that be the chief end of virtue (Says he) to respect the profit of many, Certainly moderation is the most excellent.
When I consider into what a distracted estate our Church is brought through our mutual and immoderate contentions, I cannot but think of the Prophets earthen Bottels dashed one against another, Jer. 13.12, 13, 14. and of Philip Duke of Burgundie his Embleme, Flint and Steel beaten one against the other, till both be wasted, affording no other issue but Fire.
When I Consider into what a distracted estate our Church is brought through our mutual and immoderate contentions, I cannot but think of the prophets earthen Bottles dashed one against Another, Jer. 13.12, 13, 14. and of Philip Duke of Burgundy his Emblem, Flint and Steel beaten one against the other, till both be wasted, affording no other issue but Fire.
And have not we brought it to the same pass by our immoderate quarrels among our selves, that many a Christians soul staggers and is unresolved, others leap aside into the Tents of Popery and multitudes perverted and become they know not what themselves.
And have not we brought it to the same pass by our immoderate quarrels among our selves, that many a Christians soul staggers and is unresolved, Others leap aside into the Tents of Popery and Multitudes perverted and become they know not what themselves.
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We pity the former ages, contending about levened and unlevened bread, keeping of Easter, fasting on Sundays, &c. the future ages will do the like for us.
We pity the former ages, contending about leavened and unleavened bred, keeping of Easter, fasting on Sundays, etc. the future ages will do the like for us.
for they that have so much heat, usually have but little light, or else their light is no better than darkness, the mist of their passions dims their eyes, that they cannot see clearly.
for they that have so much heat, usually have but little Light, or Else their Light is no better than darkness, the missed of their passion dims their eyes, that they cannot see clearly.
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Now what is of more value next to truth, than a judgement well informed with truth? Certainly (saith the Lord Bacon ) it is Heaven upon Earth, to have a mans mind move in charity, rest in providence,
Now what is of more valve next to truth, than a judgement well informed with truth? Certainly (Says the Lord Bacon) it is Heaven upon Earth, to have a men mind move in charity, rest in providence,
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and therefore it requires the greatest care of a Christian, that in Religion he be not found to receive any thing, which is not sound and grounded upon truth.
and Therefore it requires the greatest care of a Christian, that in Religion he be not found to receive any thing, which is not found and grounded upon truth.
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That which a man takes for truth in Religion, he submits himself to it, lets it have dominion over his conscience, frames his conversation so, that all his actions may consist with it:
That which a man Takes for truth in Religion, he submits himself to it, lets it have dominion over his conscience, frames his Conversation so, that all his actions may consist with it:
and if a man entertain an error or a falshood in this manner, doth he not then part with al his liberty, doth he not make himself the worst slave in the world? and as it is the greatest cruelty to die by a mans own hand;
and if a man entertain an error or a falsehood in this manner, does he not then part with all his liberty, does he not make himself the worst slave in the world? and as it is the greatest cruelty to die by a men own hand;
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and affords no strength or comfort to him, that suffers for it. This is very necessary to awaken men, for we are very carelesse about right information;
and affords no strength or Comfort to him, that suffers for it. This is very necessary to awaken men, for we Are very careless about right information;
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Wee must not build any other thing than the foundation will bear, if we would have it abide a fierie trial by God or men, 1 Cor. 3.15. Good mens fancies, opinions and conceits, built upon Gods foundations will not endure Gods fire.
we must not built any other thing than the Foundation will bear, if we would have it abide a fiery trial by God or men, 1 Cor. 3.15. Good men's fancies, opinions and conceits, built upon God's foundations will not endure God's fire.
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Religion hath two very bad neighbours in the world, on the one side profaneness, on the other superstition (for so I chuse to call it according to the notion of the word,
Religion hath two very bad neighbours in the world, on the one side profaneness, on the other Superstition (for so I choose to call it according to the notion of the word,
This is that therefore, which Divines call Self-denial, as to the understanding, when we deliver up our minds as a fair sheet of paper, to be enstamped upon,
This is that Therefore, which Divines call Self-denial, as to the understanding, when we deliver up our minds as a fair sheet of paper, to be enstamped upon,
if he extend a place of Scripture beyond its sense, or if he graft notions upon a Scripture, which neither that Scripture nor another place will bear, he is superstitious;
if he extend a place of Scripture beyond its sense, or if he grafted notions upon a Scripture, which neither that Scripture nor Another place will bear, he is superstitious;
and how can such an one enjoy true quiet of mind? especially if you think upon that of Augustine, which is most true, That God hath so ordained it, that every inordinate affection should be a punishment to it self.
and how can such an one enjoy true quiet of mind? especially if you think upon that of Augustine, which is most true, That God hath so ordained it, that every inordinate affection should be a punishment to it self.
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Any one but a moderate person, seeks for quiet of mind by ratifying, and not by subduing his passions and affections, which when he hath done, his passions grow more by yielding,
Any one but a moderate person, seeks for quiet of mind by ratifying, and not by subduing his passion and affections, which when he hath done, his passion grow more by yielding,
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If a man yield to his passion, is he any more quiet? is he not much more troubled and distracted? is he not himself the instrument of his own vexation,
If a man yield to his passion, is he any more quiet? is he not much more troubled and distracted? is he not himself the Instrument of his own vexation,
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and by the sale of his distempered zeal, he hath purchased to himself great revenues and promotions in Church or State, do ye think that this man is now at quiet, doth he not yet thirst after more,
and by the sale of his distempered zeal, he hath purchased to himself great revenues and promotions in Church or State, do you think that this man is now At quiet, does he not yet thirst After more,
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or else his wounded conscience bleeds within him, and refuseth to take any content in what he hath? true inward peace ariseth from the subjection of the judgement to the word of God,
or Else his wounded conscience bleeds within him, and Refuseth to take any content in what he hath? true inward peace arises from the subjection of the judgement to the word of God,
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And if so, I will be bold to affirm, that inward peace is the sole privilege and prerogative royal of a moderate mind, that hath learned how to rule its self.
And if so, I will be bold to affirm, that inward peace is the sole privilege and prerogative royal of a moderate mind, that hath learned how to Rule its self.
or to be buried under the ruines of his side, if supprest; that disgrace, which doth usually attend the conquered partie in this kind, never troubles him.
or to be buried under the ruins of his side, if suppressed; that disgrace, which does usually attend the conquered party in this kind, never Troubles him.
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3. A moderate mans conscience is clear from raising Schisms in the Church, and so is not in danger of that woe of our Saviour, Luke 17.2, 3. Woe to him, by whom offences come, it were better that a milstone were hanged about his neck and he cast into the sea.
3. A moderate men conscience is clear from raising Schisms in the Church, and so is not in danger of that woe of our Saviour, Lycia 17.2, 3. Woe to him, by whom offences come, it were better that a millstone were hanged about his neck and he cast into the sea.
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they shall be saved, but vix, agrè duriter, hardly, even as by fire, 1 Cor. 3. And for other men, Ostendant quod volunt de Religione & fide digladiantes Theologi, &c. saith one, Let your Swashbucklers or Fencing-Divines pretend what they will for Faith and Religion, they love neither Peace nor Truth truly,
they shall be saved, but vix, agrè duriter, hardly, even as by fire, 1 Cor. 3. And for other men, Ostendant quod volunt de Religion & fide digladiantes Theologians, etc. Says one, Let your Swashbucklers or Fencing-Divines pretend what they will for Faith and Religion, they love neither Peace nor Truth truly,
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For being here in his way to Heaven, and jogging on a good Travellers pace, he over-takes and out-goes many violent men, whose hot and ill-grounded zeal, was quickly tired.
For being Here in his Way to Heaven, and jogging on a good Travellers pace, he overtakes and outgoes many violent men, whose hight and Ill-grounded zeal, was quickly tired.
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such when the times turn afterwards to another extream, are left in the briars, and as Mr. Fuller saith wittily, come off very hardly from the Bill of their own hands.
such when the times turn afterwards to Another extreme, Are left in the briers, and as Mr. Fuller Says wittily, come off very hardly from the Bill of their own hands.
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The word is called a Line, Ps. 19.5. The Hehrew word (as saith Gerrard ) doth signifie the Tongue of a Ballance, Juxta quam aequilibrium constituitur, that makes the Scales even & equal.
The word is called a Line, Ps. 19.5. The Hebrew word (as Says Gerard) does signify the Tongue of a Balance, Juxta quam Aequilibrium constituitur, that makes the Scales even & equal.
As we desire Moderation therfore, & to be exact in it (because the more exact it is, the nearer it commeth to an exact aequilibrium ) study to know the word in its own sense,
As we desire Moderation Therefore, & to be exact in it (Because the more exact it is, the nearer it comes to an exact Aequilibrium) study to know the word in its own sense,
and all within the Age of one man, the Term of seaventy years (as saith my Author) Could he have been a moderate man, that should have been alwaies of the Religion for the time being? Our English History gives us an example of such an one, viz. A Bishop of our own Nation, Dr. Kitchin, who for Covetousness could dissemble all Religions with the times,
and all within the Age of one man, the Term of seaventy Years (as Says my Author) Could he have been a moderate man, that should have been always of the Religion for the time being? Our English History gives us an Exampl of such an one, viz. A Bishop of our own nation, Dr. Kitchen, who for Covetousness could dissemble all Religions with the times,
a down-right Papist with Queen Mary; a Parliament Protestant again, when he took the oath of Supremacie under Queen Elizabeth. Was this a moderate man? No,
a downright Papist with Queen Marry; a Parliament Protestant again, when he took the oath of Supremacy under Queen Elizabeth. Was this a moderate man? No,
for what is more given to change than they? the Scripture bids us instead of serving the times, to save our selves from them, Acts 2.40. to beware of them, See that ye walk not as fools, but as wise, because the daies are evill, Ephesians 5.16, 17. And then the Apostle addes immediately, Wherefore be not unwise, but understanding what the Will of the Lord is.
for what is more given to change than they? the Scripture bids us instead of serving the times, to save our selves from them, Acts 2.40. to beware of them, See that you walk not as Fools, but as wise, Because the days Are evil, Ephesians 5.16, 17. And then the Apostle adds immediately, Wherefore be not unwise, but understanding what the Will of the Lord is.
We must labour therefore ye see (espec•ally in evill times) to know what the will of God is, out of the VVord, that we may follow what is pleasing unto him, not that which is pleasing unto the times: otherwise we are not wise;
We must labour Therefore you see (espec•ally in evil times) to know what the will of God is, out of the Word, that we may follow what is pleasing unto him, not that which is pleasing unto the times: otherwise we Are not wise;
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It was evident from the event, that it was the will of God, the Israelites should be worsted in that war, which they upon just grounds undertook against the Benjamites, Jud. 20. but if any should from hence have concluded, that the Israelites quarrel was not good,
It was evident from the event, that it was the will of God, the Israelites should be worsted in that war, which they upon just grounds undertook against the Benjamites, Jud. 20. but if any should from hence have concluded, that the Israelites quarrel was not good,
Therefore we must always make such a construction of the various works of Gods providence, as may consist with the verity of the standing and invariable rule of his word:
Therefore we must always make such a construction of the various works of God's providence, as may consist with the verity of the standing and invariable Rule of his word:
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nor are we to fashion our lives & hearts according to the providence of God, but according to his word, which teacheth us rightly to interpret providence.
nor Are we to fashion our lives & hearts according to the providence of God, but according to his word, which Teaches us rightly to interpret providence.
For providence (generally) is a Revelation of what God had, unknown to us, decreed from eternity that he would do, not a revelation of what he would have us do;
For providence (generally) is a Revelation of what God had, unknown to us, decreed from eternity that he would do, not a Revelation of what he would have us do;
How many strange, and almost not to be paralleld occurrences of Divine Providence have we in this Nation, within a few years met withall? if any one now should have steered his course not according to the Compass of the Word,
How many strange, and almost not to be paralleled occurrences of Divine Providence have we in this nation, within a few Years met withal? if any one now should have steered his course not according to the Compass of the Word,
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Were I a man of the greatest learning, and holiness of Conversation in the world, I think, I should as earnestly pray to God, that others might not trust to me,
Were I a man of the greatest learning, and holiness of Conversation in the world, I think, I should as earnestly pray to God, that Others might not trust to me,
And that for which I do the rather urge this so much is, because I see in these times, wherein godly men are of such different opinions, many religious persons judge themselves most secure from falling, by leaning unto the examples of some eminently learned and Godly Ministers:
And that for which I do the rather urge this so much is, Because I see in these times, wherein godly men Are of such different opinions, many religious Persons judge themselves most secure from falling, by leaning unto the Examples of Some eminently learned and Godly Ministers:
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To what inconveniences Augustine had bound himself, if he had strictly tied himself to the Fathers before him (though very holy and of great learning) is well enough known.
To what inconveniences Augustine had bound himself, if he had strictly tied himself to the Father's before him (though very holy and of great learning) is well enough known.
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is it not as great a sin for any to seek to make the highest become like Lucifer? so do they, that drag down the Scriptures to patronize any erroneous opinion of their own heads,
is it not as great a since for any to seek to make the highest become like Lucifer? so do they, that drag down the Scriptures to patronise any erroneous opinion of their own Heads,
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after he hath read it, not he that bringeth 〈 ◊ 〉 with him, and so even after a forcible manner, labours to make that appear to be in such a Scripture, which he presumed was to be found there before he came to read it.
After he hath read it, not he that brings 〈 ◊ 〉 with him, and so even After a forcible manner, labours to make that appear to be in such a Scripture, which he presumed was to be found there before he Come to read it.
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Men that do thus, may not unfitly be compared to Camels, that diink not of the fountain (as Historians tell us) till they have pudled in them with their feet.
Men that do thus, may not unfitly be compared to Camels, that diink not of the fountain (as Historians tell us) till they have puddled in them with their feet.
But what if the Scripture in some things be silent, prescribing only rules in the general, as that 1 Cor. 14. Let all things be done decently and in order, (not peremptorily enjoining any thing in particular to be observed in such a Church) what is most convenient for a moderate man to do in such a case? To this I answer, according to mine own judgement.
But what if the Scripture in Some things be silent, prescribing only rules in the general, as that 1 Cor. 14. Let all things be done decently and in order, (not peremptorily enjoining any thing in particular to be observed in such a Church) what is most convenient for a moderate man to do in such a case? To this I answer, according to mine own judgement.
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It argues monstrous pride in any man, in things of indifferency (for in things of absolute necessity, I presume the Scripture is resolute) to lean unto his own judgement,
It argues monstrous pride in any man, in things of indifferency (for in things of absolute necessity, I presume the Scripture is resolute) to lean unto his own judgement,
I knew that Novelty hath much prevailed against Antiquity in this last age, but I see little hopes of Moderation, till Antiquity come into more estimation, than at present it is.
I knew that Novelty hath much prevailed against Antiquity in this last age, but I see little hope's of Moderation, till Antiquity come into more estimation, than At present it is.
Mr. Fuller loc. supr. cit. Turpe est contra ardeuter perversa asserentes, nos pro veritate frigidiores inveniri. Rust. Diac. lib. adversus Acephalos cited by Dr. Plafere in his Path-way to perfection.
Mr. Fuller loc. Supr. cit. Turpe est contra ardeuter perversa asserentes, nos Pro veritate frigidiores inveniri. Rust. Diacritical lib. Adversus Acephalos cited by Dr. Plafere in his Pathway to perfection.
Nullum omnipotenti deo tale est sacrificium, quale est zelus animarum. Paulo post; sunt mnita bona, quae aguntur sacrificia, sed holo caustum non sunt, quia totam mentem in amore spirituali minimè incendunt. Greg. super Ezechiel homil. 12.
Nullum omnipotenti God tale est Sacrificium, quale est Zeal animarum. Paul post; sunt mnita Bona, Quae aguntur Sacrifice, sed holo caustum non sunt, quia Whole mentem in amore Spiritual minimè incendunt. Greg. super Ezechiel Homily. 12.
Cypriani literas non ut canonicas habeo, sed ex canonicis considero, & quod in iis divinarum Scripturarum autoritati congruit cum laude ejus accipio, quod autem non congruit, cum pace ejus respuo. Aug. adv. Crescon. lib. 2. ca. 32.
Cyprian literas non ut canonicas habeo, sed ex canonicis considero, & quod in iis divinarum Scripturarum autoritati congruit cum laud His accipio, quod autem non congruit, cum pace His respuo. Aug. Advantage. Crescon. lib. 2. circa 32.
Tolle hanc & virtus vitium erit, ipsa { que } affectio naturalis in perturbationem magis convertetur, exterminium { que } naturae. Bern. super Cant. Serm. 49. Et fervor d•scretionem erigat, & discretio fervorem dirigat.
Take hanc & virtus Vitium erit, ipsa { que } affectio Naturalis in perturbationem magis convertetur, exterminium { que } naturae. Bern. super Cant Sermon 49. Et fervor d•scretionem Erigat, & Discretion fervorem dirigat.
Alii tam vehementer contra aliorum delicta zelantur, ut videri possent esurire & sitire justitiam, si esset apud eos de suis quoque peccatis idem judicium; sed nunc pondus & pondus utrum { que } abominatio apud deum. Nam contra alios tam impudenter, quàm inutiliter aestuant; seipsos tam incipienter, quam inutiliter palpant. Bern. de advent. Dom. sermon. 4.
Alii tam Forcefully contra Aliorum Delicta zelantur, ut videri possent esurire & sitire justitiam, si esset apud eos de suis quoque peccatis idem judicium; sed nunc pondus & pondus utrum { que } abominatio apud God. Nam contra Alioth tam impudenter, quàm inutiliter aestuant; seipsos tam incipienter, quam inutiliter palpant. Bern. de advent. Dom. sermon. 4.
Vos hortamur, ut non quod vobis placet, aut nobis, audire quaeratis; sed quod domino complacet & consonum est Scripturis, Basil. in Hom. adv. Sabellian.
Vos hortamur, ut non quod vobis placet, Or nobis, Audire quaeratis; sed quod domino complacet & consonum est Scriptures, Basil. in Hom. Advantage. Sabellian.
Alios Scriptores praeter Canonicos ita lego, ut quantâlibet sanctitate, doctrinâve perpolleant, non ideo verum putem, quia ipsi ita senserunt, sed quia mihi vel per alios auctores Canonicos, vel probabili ratione, quòd à veritate non abhorreat, persuadere potuerint. Aug. Epist. 19. ad Hieron.
Alioth Scriptores praeter canons ita lego, ut quantâlibet Sanctitude, doctrinâve perpolleant, non ideo verum putem, quia ipsi ita senserunt, sed quia mihi vel per Alioth Authors canons, vel probabili ratione, quòd à veritate non abhorreat, persuadere potuerint. Aug. Epistle 19. and Hieron.
Negare non possum, nec debeo, sicut in ipsis majoribus, ita multa esse in tam multis opusculis meis, quae possunt iusto judicio ac nullâ temeritate culpari. Aug. ad Vincent. Victor. lib. 2.
Negare non possum, nec Debow, sicut in Ipse majoribus, ita Multa esse in tam multis opusculis meis, Quae possunt Just Judicio ac nullâ temeritate culpari. Aug. and Vincent. Victor. lib. 2.
Neminem velim sic amplecti omnia mea, ut me sequatur, nisi in •is, in quibus me non errata perspexerint. Nam propter•ae nunc facio libros Retractionum, ut nec meipsum in omnibus me secutum suisse demonstrem. Aug, lib. de Bon. perseverantiae, cap. 21.
Neminem velim sic amplecti omnia mea, ut me sequatur, nisi in •is, in quibus me non errata perspexerint. Nam propter•ae nunc facio libros Retractionum, ut nec meipsum in omnibus me secutum suisse demonstrem. Aug, lib. de Bon. perseverantiae, cap. 21.
Optimus Scripturae lector est, qui dictorū intelligentiam ex dictis expectat, potius quàm importat et retulerit magis quàm attulerit, nec cogat id videri dictis contineri, quod ante lectionem praesumpserit intelligendum. Hilar, lib. 1. De Trin.
Optimus Scriptures lector est, qui dictorū intelligentiam ex dictis Expects, potius quàm Importat et retulerit magis quàm attulerit, nec cogat id videri dictis contineri, quod ante lectionem praesumpserit intelligendum. Hilar, lib. 1. De Trin.
