Selected quad for the lemma: saint_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
saint_n	call_v	zeal_n	zealous_a	21	3	8.7169	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A70766	Moderation a vertue, or, A vindication of the principles and practices of the moderate divines and laity of the Church of England represented in some late immoderate discourses, under the nick-names of Grindalizers and Trimmers / by a lover of moderation, resident upon his cure ; with an appendix, demonstrating that parish-churches are no conventicles ... in answer to a late pamphlet entitled, Parish-churches turned into conventicles, &c.	Owen, John, 1616-1683.	1683 (1683)	Wing O772; ESTC R11763	76,397	90

without Hypocrisy Jam. 3.17 2. He takes the sure way to be wise for 1. He goes for it where it is to be had and by such means as the Giver of Wisdom doth direct him If any Man lack Wisdom let him ask it of God He asketh and he receiveth 2. He ceaseth to be wise in his own Conceit and becomes a Fool that he may wise 3. Having obtained Wisdom he considers his latter End his highest and chiefest End and Good and all Means tending to it 3. He advanceth in his Wisdom 1. By Observation and Imitation of the only wise God and Christ who is the Wisdom and Power of God There is a likeness in his renewed Nature of the Properties and communicable Attributes of God And as God doth manifest the Glory of his Attributes in the Government of the World especially his Church and peculiar People so he is a Follower or an Imitator of God Ephes. 5.1 And he never errs but when he deviates from his Example 2. He walks by a Law which maketh wise the Simple 3. As God is his End and the Law directs him to it so he keeps his End in his Eye II. He is the best Man for altho he is defective and often out of Order yet he hath First The best-temper'd Soul of any Man He hath the best Soul for 1. He hath the best Mind or Head 2. The best Will and Heart and by consequence 3. The best qualified Affections and Passions 2 dly The most regulated sensitive Appetites 3 dly And by consequence he lives the best Life and doth the most Good in his Place and Calling 1. He hath the best-temper'd Soul and Spirit for he hath the best Mind or Head He hath the best Mind 1. For Apprehension 2. Discretion 3. Dijudication For 1. He is illuminated by the Spirit in the Law which enlightneth the Mind he hath an Understanding given him he perceiveth the Things of God 2. He apprehending 1. Things of a contrary Nature as good and evil 2. Things good but in differing degrees 3. Things of an indifferent Nature capable of being good or evil according as they are used he discerns between Things and Things 3. By Dijudication or an Act of Judgment he separates Things evil to be rejected Things good to be embraced Things indifferent to be used or let alone according to Use End and Circumstances And now we may call a moderate Man an understanding discerning judicious Man He is judicious and hath three sorts of Things before him 1. Matters of Faith 2. Matters of Opinion 3. Matters of Practice 1. In Matters of Faith necessary to be believed to eternal Life there is no place for Moderation in the common sence of Moderation for we must earnestly contend for the Faith which was once delivered to the Saints A moderate Man taught of God is zealous in all Things which he ought to hold fast and this Zeal in its highest strain and advanced is but moderated and directed according to the everlasting Importance of those precious and necessary Things 2. In Matters of Opinion probable but not evident he is only stiff and zealous according to their derivation and tendency If grounded upon Scripture he is so far zealous as he is in love with the Word of Grace and Truth If they tend to God's Glory and Man's spiritual Good and Salvation he is so far tenacious of them as he apprehends their tendency to be to promote that But he is moderate in Matters of Opinion reconcileable to Truth consistent with Holiness and Charity he contends not for or against these Things but with modesty and sobriety 3. In Matters of Duty and Practice such as respect God and Man these stand in a different degree and according to their place in God's Commandment a moderate Man doth intend or remit rise or fall And all these Things may be Matters of Debate and Controversy and in the Controversy he makes a Difference of 1. Things 2. Persons and governs himself according to the Rule of God's Word right Reason and Prudence 2. His Head hangs not loose but his Heart and Will is become conformable to his Mind and so his Heart and Will are made better by the goodness of his Mind his Mind being enlightned and a Judgment passed upon Convictions of Good and Evil so he nills the Evil and wills the Good He understands and knows what God declares and pronounces he judgeth in himself according as God pronounceth and willeth and nilleth according to his Judgment and being obedient to his Judgment he is a consciencious Man And hence another true part of the Character of a moderate Man appears A moderate Man is a true-hearted honest sincere consciencious Man and therefore comes into the Rank of the best of Men. 3. And by consequence his Affections are the most orderly and regular He loves that which is good approved and commanded of God hates that which is hateful disallowed and forbidden of God It is a hard Work to moderate the Affections and Passions it is a Work for Grace Vigilance Prayer Care and Time a strait Hand must be kept upon them with a watchful Eye or they will flie out like a mettall'd Horse They are easily moved and put out of order by a watchful Tempter who hath the advantage of a Constitution of Body in every Man and knows how to come upon us by Surprize but no Man sits so even in the Saddle as a Man of a moderate Judgment If he cannot prevent their flying out he can soonest restrain them and recall himself And if his Affections are inclined or hang by a partiality 't is towards real good Man and for that which appears in them which is most worthy of our strongest Love namely God and Godliness And he is not inexcusable himself who is apt to excuse them whom he hopes God will pardon yet still his Judgment is not perverted from a right Judgment of Sin and Infirmities A moderate Man is subject to Commotions but he allays them soonest and keeps an Eye and a Guard upon them Thus you have seen his Inside his Head Heart and Affections the inward Goodness of the best Man Now observe the Moderation of 2 dly His Sensitive Appetites God's Word revealing to him a Kingdom a Treasure a Crown in the World to come and God's Spirit convincing him of that Glory and Blessedness and drawing his Heart to Things above the same Word convincing him of the Vanity Temptations and Danger of the World and his own Judgment and Experience weighing with him he grows as his Faith and Love to God and Heaven grows most indifferent cool and slack or in one Word moderate toward the Things that are in the World 1. He grows moderate in his Desires and Pursuits looking most to his Duty and the right Use of the Things of this World 2. Moderate in using and enjoying them 3. Moderate in bearing the Crosses Disappointments and Losses of them And hence he commends himself to

all times and upon all occasions of Difference and Contest to give clear and palpable Tokens of their Moderation to all Sorts and Conditions of Men. Still it appears that the Objects of Moderation are all sorts of Men and that the Subject Matter upon which it is exercised are Matters of Difference and Contest So he repeats his Notion again pag. 35. and again pag. 37. Now before I go further I desire the Reader to believe me that I approve of very much good Matter well-spoken and well-applied But I fear Prejudice and Partiality weighs too heavy upon his Bowle I do confess i● is a very good Notion and Doctrine that we should manage all our Differences with Temper But why should he single out this as the main if not whole of the Text which is but a good Behaviour in a particular Case and but one Instance of a general Duty seems not so clear Besides 't is like it is too narrow a Notion except a Christian have or may have some Matters of Controversy or Difference with all Men and that all Christians may have differing and contrary Opinions and Principles and each one is bound to maintain his own Side with Temper As he doth often repeat his own Sence of Moderation so he doth deliver a common but untrue Notion of Moderation in a Lay and Church-Capacity from p. 36 to p. 41. and then gives his Reasons against such a kind of Moderation as he is pleased to describe to pag. 48. It would be too tedious to examine all the Members and Parts of a moderate Man in a Lay-Capacity but what is most material First doth it become a moderate Man to be so positive as to say after an imaginary oratorical Description of a Lay moderate Man such as I and others never knew This saith the Preacher is no Fiction of mine no Creature of my Fancy but Matter of Fact visible to every Eye p. 37. That it is not difficult to prove such Men act against their Conscience for really a moderate Man in the common Notion if examined is but a softer Phrase for a Knave pag. 48. Upon this Character of a moderate Lay-man drawn pag. 36. I make some Observations and in the general observe That he takes some Parts and Vertues of a very honest Man to make a Knave of As 1. He is one who will frequent the Publick Churches 2. One who will seem devout at Divine Service and who doth to us and our Eye more than seem 3. One who talks much for Union and wishes for it but sees no Evil in Schism Whereas what can move him to wish for Union but the Good of Union and the Evil of Schism And I would fain know what Benefit any Knave can make of Union If he only talkt for Union and did not wish for it and if this might be known it were like a moderate Man in the softer Phrase but if he talks much of Union and wishes for it he talks and wishes like an honest Man 4. Suppose him to be one who thinks he doth God good Service and takes a good Course to promote Peace by frequenting unlawful Meetings and yet is clearly for the Religion established by Law Yet under favour 1. Suppose he may be mistaken in thinking so for all that he may be a very honest Man for honest Men are subject to Mistakes 2. If he mistake in the way to promote Peace for all that he may be very honest 3. If he thinks those Meetings which you call unlawful that is to say Meetings of Orthodox Preachers and Christians consistent with the Religion established by Law he may be a wise discerning honest Man and doth distinguish between the Religion and the mutable Appendages to which he never subscribed or declared being but a Lay-man But then Secondly Some Things are affixed to him which if true depends upon proof against some particular Men if any such there be which doth not affect more than those Individuals We know none that first work hard against the Church of England on the six Days and appear for her on the Sunday 2. Nor any that sees not harm in Schism but you may call that a Schism which is not 3. Nor any who are one with all Parties in designing against the Government 4. Nor that cry God forbid there should be any Alteration in it for there may be Alteration in it as in the natural Body from Youth to riper Age without its destruction or dissolution 5. Nor that look upon Bishops as necessary Evils for they who account them evil do not account them necessary 6. He may be a Son of the Church of England and yet chuse rather if he could that is if he lawfully could to be without the Ceremonies for the Church doth declare That those Ceremonies which remain upon just causes may be altered and changed in the Preface of Ceremonies why some be abolished Thirdly He delivers some Things positively which are dubious and therefore which may be untrue pag. 37. These are moderate Men in one sence i.e. they have a moderate Esteem of and a moderate Love for that Church in whose Communion they live and resolve to die so long as she is up but if she were down they could contentedly enough survive her Ruine and perhaps they might live the longer Now either this Picture of a moderate Lay Church-man is a Creature of his own Fancy or a real Being if a real Being and a true Man he is one of his own Acquaintance or not if not of his Acquaintance he paints him by the Ear by Report and not by the Eye of his own Knowledg Let him either reform him if he can or keep no Acquaintance with him If he be a real Man he speaks the Language of Abhorrers and Addressers who often promise to live and die for the Church as established by Law and they are concerned in the Character drawn one would think with too heavy a hand and Pencil made of too course Bristles for a moderate Man to use Fourthly A Moderate Man such as in some things he sets out in the Colours of a Knave wipes off the Dash and thinks he may with an honest Heart and Face in sincerity towards God Loyalty to the Government and Constancy to his Religion frequent the publick Churches and Conventicles too For first He is of the Judgment that God may be truly and acceptably worship'd under different Modes and Forms therefore he will frequent the publick Churches for which you cannot blame him and it may be go to Assemblies called Conventicles especially when he had the King's Indulgence 2. He believes there is a Communion of Saints not only in Faith and Affection but also in Worship and therefore if he cannot hold Communion with Orthodox Preachers in publick Churches he will make bold to enjoy it where he can which he thinks he may do without Sin because it is his Duty and knows no Reason or Law of God why he may not